УДК 1.316.091 Kadirov M.B. Military Technical Institute National Guard of the Republic of Uzbekistan M.B.Kadirov Военно-технический институт Национальная Гвардия Республики Узбекистан ИСТОРИЧЕСКИЕ И ФИЛОСОФСКИЕ ОСНОВЫ ГРАЖДАНСКОГО ОБЩЕСТВА Аннотация: В данной статье обсуждается исторические и философские основы гражданского общества гипотеза Ключевые слова: философия, гражданского общества, история, HISTORICAL AND PHILOSOPHICAL BASIS OF CIVIL SOCIETY Abstract: This article discusses the historical and philosophical foundations of civil society Keywords: philosophy, civil society, history, hypothesis The Renaissance of Civil Society Problems is linked to socioeconomic and political changes in the world and primarily in Eastern Europe and formerly known as socialist camps. New economic and political developments in some of the CIS countries, the role of the state in addressing many of the major social and economic issues are based on the new model of social development, new political strategies based on the idea of self-organization of society, the unification of informal public relations, thrown away. In other words, for a number of countries in Eastern and Central Europe, the problem of civil society is not only a topic of scientific debate, but also a certain practical significance. Civil society is seen as a strategy to overcome the state of all aspects of social life. The revival of the civil society principle is linked to the criticism of Soviet and socialist authoritarianism in the neo-centralist world of traditions1.
Contemporary trends in civil society principles are driven by their ideas of philosophy and philosophy to the New World. Moreover, in the study of ancient Greek philosophers and especially ancient Roman philosophers, we have found a distinction between "mass law" and "civil law", political society and civil society. 1 Overall, an analysis of the sources and sources of civil society views suggests that the antique and medieval civil society events have been understood from the point of view of the public interest as superior to private interests. Many thinkers of ancient and medieval times believed that the state was the principal institution leading to social relations. This understanding of the reality is the consequence of the lack of a concept of the relationship between the society and the state at this stage of society's development. The need to develop the notion of "civil society" is aggravated only after the emergence of civil society. In the sixteenth and seventeenth centuries in a number of European countries, citizens of the community became owners of property and became a free community. The development of multilateral relationships has identified the basics and elements that later became a civil society to protect the labor force from becoming a commodity and the individual as the owner of their power and ability to regulate market relations and their privatization. These changes have led to profound changes in world outlook. Therefore, J.Mavlonov said: "The ancient historical paradigm of civil society can be described as antiquity. Civil society has an ethical-spiritual nature in the east, and a socio-political and economic character in the West. This has created the basis for the emergence of ancient and western ancient paradigms of civil society. The dominance of religious principles in socio-philosophical views in the Middle Ages had a significant impact on the essence and content of civil society. Particularly, the ideas and views of Christian and Islamic religions are the basis of a religious paradigm of civil society." 1 Васильев Л. С. Всеобщая история. Том 1. Древний Восток и античность М. КДУ 2015. - 548 с.
Gegel is probably the first state to distinguish between the concept of state and civil society. Civil society has been studied as an independent, almost nonstate-owned, civilian structure of citizens, based on the general equality and private ownership of citizens. Here, for us, the approach of Gegel, the principle itself, is more important than the modern meaning that it has devoted to it. Gegel calls the civil society the same way as the majority of them. Civil society: A system of needs that creates layers on the basis of: justice and police. Thus, the problem of civil society and state relations in Gegel is not an unanimous solution. On the one hand, civil society participates as an independent structure, "originally designated partnerships, privately owned corporations." and, on the other hand, a comprehensive state principle leads Gegel to a conclusion that civil society remains a part of the state 2. And what is the main principle of Gegel's civil society? Gegel was able to see when this free man became a free citizen of the state and society, when he perceived the class, the class, the society and the state as his own, and at the same time became the basis of the legal state in the bourgeois society. Gegel calls the society of private owners, equal to the law, regardless of their religious, racial, political or other differences, according to their basic classification - a civil society. Thus, from the history of philosophy and political thought, we find at least two approaches based on particular historical traditions, two traditions associated with different understanding of civil society and the state. The human society is one of the most popular social sectors in the world. Society is not a social space (Newton's definition), which includes some social institutions. Society is a complex system of human relationships. It is the first and last point in the analysis of civil society through the same methodological principle that allows the individual to differentiate his civil society from the noninternational community. 2 Мавлонов Ж.Ё. Фуқаролик жамиятига оид замонавий концептуал дискурснинг асосий йўналишлари (ижтимоий-фалсафий таҳлил). Автореферат. «АКАДЕМИЯ НОШИРЛИК МАРКАЗИ» ДУК, 2017.- Б.11.
In civil society, power has its own specificity. strong relationships are traditionally classified as being dominant, non-existent, or lacking in equality of one of the parties capable of overriding their will. Civil society is a new paradigm society. This transitional government, based on power-driven power, voluntarily recognizes it and enthusiastically regards its authority as its "own" government; from monologue to dialogue, from repressive depression to social consensus. The sensitivity of strong relationships is not determined by the ability to force them into action. Striving for the obedience of the law by means of compulsory measures and fears testifies not in the power of the authority, but on its weakness. The use of physical force and compulsory measures is appropriate to the minority who continuously violates the legal norms. There is no compulsory force that can provide for the enjoyment of citizens' natural rights, social stability and legal order. The principle of civil society presented by us is nothing but an theoretical model that can not be ontologized. Everything is rich. We have tried to understand the logic of forming a civil society. This logic testifies to the fact that civil society - this society of freedom - is primarily a society of economic freedom as a prerequisite for real liberty in all aspects of social life. Forobi points out that all the components of the city, state, and society must be coordinated, harmonized, systematic, systematized as the function of the various members of a human being. The balance of natural assets must also be in the city (state) society. All members of the community must contribute to the realization of the purpose of the first head of the city (on the way to improving the welfare of the state and country) with their actions and actions. When the society adheres to just laws, the relationship between the individual and the community is positive, constructive, positive, and conflict and conflict are achieved through the accumulation of experiences, national traditions and customs that have been accumulated over thousands of years. " Civil society is a social space that guarantees and guarantees the rights and
freedoms of an individual. Thus, the individual's freedom and rights are respected. About the importance of these values in the formation of civil society, the German representative of classical philosophy I.Kant (1724-1804) proposed specific conceptual ideas. The role of Kant in philosophy is particularly important. Kant himself knew it, but he was not diagnosed as a star (it was absolutely flat). He has highlighted important urgent philosophical issues. There were no exciting events in his life. She is married and 99% of her interests are related to science. There are no such strange phenomena in the philosophers. He has many wise thoughts, including "your ego wishes." So do not be afraid to make conclusions. Of course, Kant would have done it well. He has a number of strong philosophical works, including one of his first works on the origin of the state and the ideal civil society in the "Common History Idea Worldwide - Citizenship". Thirdly, civil society does not contradict the "natural phenomenon" in the Kant concept (Gobbs's artificial creation, as Leviathan, the great machine for managing aggressive instincts of humans), uses its negative energy, in both ways, : change in meaning and oriented orientation (on the path of general development of the offspring). "If members of society are given full freedom, then there is an antagonism, but only in such a society is the highest purpose of nature; however, nature wants to achieve that goal as well as other goals. " "That is why Kant believes that in civil society the maximum freedom given to foreigners is defined and complex obligations are established, that is to say, the absolutely just civil nature, nature must be the supreme problem of the whole humanity, as only through solving this problem and implementing it nature can achieve all the rest of our family's goals."
BIBLIOGRAPHY: 1. Мавлонов Ж.Ё. Фуқаролик жамиятига оид замонавий концептуал дискурснинг асосий йўналишлари (ижтимоий-фалсафий таҳлил). Автореферат. «АКАДЕМИЯ НОШИРЛИК МАРКАЗИ» ДУК, 2017.- Б.11. 2. Васильев Л. С. Всеобщая история. Том 1. Древний Восток и античность М. КДУ 2015. - 548 с.