THE OBJECTIVE LAWS OF SOCIAL DEVELOPMENT.

ISSN: 2582-4686 SJIF 2021-3.261,SJIF 20222.889, 2024-6.875 ResearchBib IF: 9.948 / 2024 VOLUME-5, ISSUE-11 634 THE OBJECTIVE LAWS OF SOCIAL DEVELOPMENT. Karimov Muhammadrahim Salimjon o‘g‘li Andijan Institute of Agriculture and Agrotechnology Assistant Lecturer, Department of Humanities E-mail: [email protected] Republic of Uzbekistan, Andijan Tel: +998(91)120-25-22 ABSTRACT This article examines the objective laws of social development as revealed by modern science and social philosophy. It argues that all social, economic, political, legal and spiritual-educational phenomena and processes arise, function and develop on the basis of specific laws and strict regularities. The paper briefly addresses the subject and specificity of social philosophy, presenting two main approaches: social philosophy as the analysis of the philosophical potential of society, and as a doctrine that socially grounds philosophical problems. Special attention is given to the views of classical thinkers such as O. Comte, Abu Rayhan Beruni, Abu Ali ibn Sina and Abu Nasr Farabi on the objectivity of laws in nature, society and human life. The article clarifies the relationship between the concepts of “social law”, “sociological law” and “historical law”, and substantiates that social laws express stable, essential and repetitive connections between social phenomena and processes. It is shown that while social laws are objective, their manifestations are historically variable and depend on concrete socio-historical conditions. Using the example of economic reforms and the transition to market relations in Uzbekistan, the study demonstrates the practical importance of understanding and consciously applying social-historical laws in order to guide social development in line with national interests. Keywords: objective laws of social development; social philosophy; social law; sociological law; historical law; Abu Nasr Farabi; O. Comte; social regularities; Uzbekistan; market reforms. Modern science shows that all social, economic, political, legal, spiritual and educational phenomena and processes occurring in society arise and develop on the basis of certain laws and are subject to strict regularities. Revealing them and indicating the ways of using them effectively in the interests of the individual and society is one of the urgent tasks facing the social sciences. Indeed, to uncover laws and regularities means to find the key to governing reality. For this reason, since ancient times scholars and sages have been interested in knowing the laws of development of every thing, event, phenomenon and process, and have tried to understand the laws of being. First of all, proceeding from the importance of elucidating the topic of our research, let us briefly dwell on the specificity and subject of social philosophy. It can be said that today the following two viewpoints on this issue exist in philosophical literature. According to the first viewpoint, social philosophy is a science directed at identifying and analyzing the philosophical potential (possibilities) of society. According to the second viewpoint, social philosophy is a doctrine that provides a social grounding ISSN: 2582-4686 SJIF 2021-3.261,SJIF 20222.889, 2024-6.875 ResearchBib IF: 9.948 / 2024 VOLUME-5, ISSUE-11 635 for philosophical problems. In our opinion, both of these viewpoints – that is, proceeding from philosophy to society and, conversely, from society to philosophy – are organically interconnected ideas and are component parts of a single whole. The ideas about the extensive expansion of various aspects of social life; second – the aspiration to study the spiritual and political life of society; and, finally, third – the aspiration, on the basis of a deeper study of the essence of social life, to know and understand its internal causal connections, the causes that give rise to its regularities. The second trend in social philosophy is the idea of a philosophical understanding of the history of society. If we look at his social views, O. Comte, analyzing social life as an integral system, divides it into two parts: first, social statics, which characterizes the relatively stable, qualitative aspects of the existence of society, and second, social dynamics, which characterizes those aspects of society that are in motion and development and reveals the natural laws of its development. In philosophy, the categories of “law” and “regularity” have been the cause of sharp debates for more than two thousand years. The great thinkers of Central Asia such as Abu Rayhan Beruni, Abu Ali ibn Sino and Abu Nasr Farobi, while acknowledging that nature, society and the human being himself live in accordance with certain laws and regularities, sought to understand their objective content. For example, according to Abu Nasr Farobi, despite the existence of various moral qualities, abilities and characters peculiar to individual persons, and despite the presence of conflicting interests among different social groups and strata, people, out of necessity and regardless of their will and desires, live together and form a community. In short, people differ from one another because they possess different behaviors and abilities, and they are stirred by various affects. In such a situation, they may hate one another and become an excessive burden to each other. However, as is often observed, even when people hate one another, they cannot live alone; as noted above, they can live only thanks to joint, collective activity. From the fact that people are prone to affects that hinder them from living by reason, and at the same time are in need of mutual assistance, there arises the necessity of agreement among them. As a result of such agreement, in Abu Nasr Farobi’s view, certain orders and rules of conduct arise, which are consolidated by the laws established by the head of state and his successors. Let us pay attention, for example, to Abu Nasr Farobi’s ideas on the nature of the inhabitants of the virtuous city. In such a city the population is completely free: “Its inhabitants are equal in rights. Their laws never allow one person to be preferred over another. Their authority over one another and over the inhabitants of other cities concerns only the expansion of their freedoms.” As we can see, Farobi came very close to understanding that law is a reflection of the general and most general aspects of the objective world. For example, a law established by the state serves to ensure a certain order and discipline in society and obliges citizens, officials, and state and public organizations to carry out their activities in an appropriate manner. Like any laws of nature and society, legal laws are also necessary by their very nature. This is, first, because all persons specified in the legal law are obliged to comply with it, and second, because material relations are regulated and certain liability is imposed in order to protect the interests of particular social groups. ISSN: 2582-4686 SJIF 2021-3.261,SJIF 20222.889, 2024-6.875 ResearchBib IF: 9.948 / 2024 VOLUME-5, ISSUE-11 636 One of the important features of law, including legal laws, is that it possesses coercive force which preserves and consolidates, under certain conditions, relations that are necessary for society. Indeed, a law that lacks coercive force resembles an attractive slogan. People say, “if only it were so,” yet continue to act in the opposite way. Summarizing all the positive or negative views expressed by thinkers who lived and worked up to the twentieth century regarding law and regularity, we can say that they mainly show that, on the basis of the knowledge and practical experience accumulated by human civilization over thousands of years, the objective world develops and progresses only according to its own internal laws. In the realm of nature, in the field of the natural sciences, everyone accepts this rule, yet in the knowledge of phenomena and processes in the social sphere we witness the existence of diverse and, in most cases, completely contradictory opinions, views and doctrines. At this point the question arises as to why the above-mentioned philosophers deny the objectivity of the laws of nature and society. In our opinion, the purpose of squeezing regularities out of the structure of any science is to defend the idea that the objective reality surrounding us was created by someone and that this “someone” governs all processes. For every science reveals the objectivity, necessity and continuous development of the processes in that sphere of being which it studies. The objectivity of the laws of society lies in the fact that if people, in their practical activity, disregard the requirements of certain laws and act against them, these laws will nevertheless subject people to their demands and compel them to fulfill them. As an example, we can cite the operation of the law of monetary relations in every society. According to this law, the amount of money issued by any state must correspond to the total value of the goods produced in that state. If this balance is disturbed, monetary depreciation (inflation) arises and the pace of the country’s economic development is disrupted. We can observe this in the economic crises that occurred during the transition of the CIS countries to market relations. Since our research is aimed at studying the laws of society, we must, first of all, reveal the essence of such concepts as “law”, “social law”, “sociological law” and “historical law”. In philosophical literature the concepts of “social law”, “sociological law” and “historical law” are widely used. However, many authors express different opinions regarding the interrelation of these concepts. Some explain the interconnection of these categories from the standpoint of singularity, generality and particularity, while others, in certain cases, set them in complete opposition to one another. In our opinion, when speaking of the laws of society, it must be acknowledged that they primarily reflect the interconnection, relationships and other ties between various phenomena and processes of social life. For example, the law of the equilibrium of “demand” and “supply” expresses the relations between the two sides of market relations, or between need and interest. In the same way, other laws of society also reflect the relations between various phenomena of social life. Any object, phenomenon and process in the objective world is always in diverse and complex relations. These relations may be internal and external, essential and non-essential, direct and indirect, necessary and accidental, stable and changeable, permanent and temporary, and they are distinguished by the features of generality and particularity. From this point of view, J. T. Tulenov’s idea that “A law cannot encompass all these relations. Out of the totality of diverse links and connections it, first of all, expresses the essential links, that is, such relations as arise not from external conditions but from the essence of things and phenomena themselves, from their internal interconnectedness,” is correct. ISSN: 2582-4686 SJIF 2021-3.261,SJIF 20222.889, 2024-6.875 ResearchBib IF: 9.948 / 2024 VOLUME-5, ISSUE-11 637 The laws of society also express stable relations between social phenomena. For example, any social process has its own specific features, aspects, sides and relations, and each of these relations – sometimes separately, sometimes together – is constantly changing, developing and renewing. Under different conditions and for various reasons some features, properties and sides may disappear and new ones may arise in their place. The laws of society cannot reflect all of these. They only have the property of reflecting the relatively stable and permanent relations and interconnections in social phenomena and processes, because such relations and interconnections do not lead to significant changes in a relatively short period of social development. On this basis a person comes to know the laws of the existence and development of social processes and phenomena. An important feature of laws is that by expressing the repetition of links and connections between things and phenomena, they describe the mutual influence and interconnection between social phenomena and processes and show the direction and principle of their development. If it is necessary to know which path the new states that emerged in place of the former Union will follow, to which economic or military blocs they may belong in the future and towards which centers they may gravitate, it is of great importance to study and know to which socio-ethnic groups these states belonged in the periods prior to the former Union. At the same time, the invariance of laws should never be understood as something constant and eternal. Social practice shows that the relatively invariable aspect of the laws of society can in no way and under no circumstances be absolutized and regarded as unchanging. This is because, in the material world, the content and essence of things and phenomena are constantly changing and developing as a result of the relations and interconnections between them. The human reason and thinking that reflect these relations also change and develop. Consequently, the laws that encompass and express these processes are also in constant change and development. We can cite as an example of our above idea the fact that the reforms being implemented in our economy are proceeding precisely on the basis of taking into account and following this historical regularity. Therefore, when our head of state, having profoundly understood the objective regularities of our social life, emphasized during the transition to market relations that “The path chosen by Uzbekistan is an economy that fully corresponds to the interests of the Republic and its people, a socially oriented economy aimed at forming a market economy,” he was absolutely right. According to our President, during the transition period, “we do not exclude the possibility of using all creative experiences accumulated in the development process of other states and suitable for application to the conditions of the Republic. At the same time, blind copying of any model, even if it has led to positive results in certain countries, is absolutely unacceptable. It is quite clear that specific methods and means, wherever they are intended for a particular country, can yield positive results only under the specific conditions peculiar to that country.” It should be especially emphasized that not only the partial laws of society, but also its general laws change and acquire a different appearance as a result of the deep and sharp changes and renewals taking place in social life. For the development of the historical process and the change in the essence of social phenomena and events inevitably lead to such consequences. A change in the essence of events and phenomena will, of course, lead to a change in the law. Changes that do not alter the content and essence of an event or phenomenon do not bring about a change in the law. Thus, as long as the quality and essence of socio-historical processes and phenomena remain unchanged, the laws peculiar to these processes and phenomena and expressing them also remain unchanged. ISSN: 2582-4686 SJIF 2021-3.261,SJIF 20222.889, 2024-6.875 ResearchBib IF: 9.948 / 2024 VOLUME-5, ISSUE-11 638 Therefore, law, on the one hand, reflects the important, stable, calm and balanced states of social phenomena and processes, and on the other hand, it also encompasses their restless, continuous changes and movements; these, in turn, inevitably overcome stability and equilibrium and lead to the displacement of the position of each system, phenomenon and process. A change in the objective conditions leads to a change in the content and essence of socio-historical processes and, ultimately, to a change in the laws under which these processes operate. For this reason, at each stage of the reforms being carried out in our Republic, changes and clarifications are being introduced into the strategy of reforms. These consist in satisfying the demands of objective laws. To study, comprehend and practically use the objective demands of the laws of society, a concrete historical approach is necessary. This requires that the knowing subject be in contact with the social whole and that theory be in contact with practice. A concrete historical approach helps to closely feel the interrelation of laws, first, with historical experience and then with specific conditions, and to cover all the characteristics of a given socio-historical period in the specific conditions of social existence. Another important feature of the laws of society is that they reflect the objective, essential, necessary and general aspects and relations of social phenomena and processes and determine the nature and direction of these processes under certain historical conditions. Thus, by studying how a given law manifested itself in the past and its specific aspects in the present, it is possible to foresee how it will manifest itself in the future, in what way it will be realized, or to predict in advance the emergence of an unexpected historical situation. On the basis of the ideas expressed in this topic, we can draw a certain conclusion. Namely, the concept of “socio-historical law” possesses the following important features and characteristics: first, the concepts of “social law”, “historical law” and “sociological law” are used primarily to distinguish the laws of society from the laws of nature; second, they are used to describe the fact that the laws of society, unlike the laws of nature, are rapidly changing; third, this concept is used to express specific partial laws that operate only at certain stages and under certain concrete historical conditions of socio-historical processes and phenomena; fourth, a social law encompasses specific social interconnections, properties, sides and relations of phenomena that arise under specific sociohistorical conditions. Thus, based on our above ideas, we can give the following definition of law. 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