METAFIZIKA
Year:2019 | Volume:2 | Issue:2 |Papers Count:6

The modern social states realize the social policy which includes the develop-ment of the social security of population. The strategy of the social state develop-ment is focused on the balanced personal development and society. The provided article is dedicated to determination of the methodological ba-ses of development of the social state. In this direction the following conclusions have been made: the bases of researches, the social synergy institutionalization has great advantages for studying the social state. The concept of a social-synergy insti-tutionalization has great opportunities for the comprehensive analysis, forecasting and using theoretical results in practice. A special attention in the article is drawn to the interpretation of the social institutes content and their influence on process of public administration. Social synergetic approach simplifies the analysis of transfor-mation of the social state and social institutes as well as the search for ways of ma-nagement in crisis situations and creates the possibilities of post-crisis recovery. It clears up, in compliance, the principles of the social state, the features of self-cont-rol, self-organization and self-governing of the different social institutes, and provi-des the opportunities of reaching the result when the social state and social insti-tutes, on the basis of interdependence, interferences and interrelations, create the social integrity. The concept of a social synergy institutionalization helps to create a model of the social state.

The Turkic folk poetry is a self-developing non-linear system, which dictates through its self-sufficiency the corresponding lexical, structural and functional means for its development. The resulting poetic forms and lexical means provide the sufficient grounds for the problem of optimality and its system of restrictions to be correctly formulated in folk poetry. The article uses the principle of least action as an optimality criterion. The principle of the minimal action along with optimality confirms the adequacy of ref-lection in the folk poetry of the processes occurring in the material and spiritual world as a secondary modeling system. In this regard, the system of restrictions as an objective necessity expresses the essence of optimality and clarifies its scope of definition and practical application. From gnoseological point of view, the system of restrictions describes, on the one hand, the real sources of economy in folk poetry, and on the other hand, the hie-rarchical levels of requirements for poetic creativity. The genesis of the Turkic folk poetry is based on the principle of development from simple forms to the complex ones, the succession and procedure of which gradually brings it closer to its optimal form, thereby complying with the gnoseological principle of Kholmogoroff. The principles of optimality in Turkic folk poetry are a verbal form of multi-criteria optimization, the solution of which is a compromise nature. The absence of simple solution stimulates the search for the best solution, which becomes an objec-tive source of its development.

Over the past three decades, the new populated territories from the European peripheries, formerly secured from any dangers of distruction, fell under the influen-ce of postmodernity. This has been accompanied by people’ s natural desire to take a chance to join the West that was a long-cherished dream for them. However, the in-tention to integrating into the modern world faces challenges posted by the same postmodern destructive processes. The very possibility to integrate is under ques-tion, since Lyotard declared the end of meta-narratives, and Baudrillard argued the authenticity of postmodern society. The overall image of the West, the Europe, emer-ged at times of Modernity, doesn’ t reflect the processes occurring in reality any mo-re. All the basic concepts, which European meta-narrations were built upon the ti-me of Modernity, are now mutilated beyond recognition. No longer are we able to recognize the Europe to integrate with, other than through our own implicit imagi-nation. Just only because of its existence according to categories of modern we imagine the Europe has become available for free access now. These are the perip-heries which, due to their archaic and traditional character, give meaning to the re-cent Europe. That is a reason the Europe, in turn, needs in us. We recreate the Eu-rope having it on the pictorial background, while catching the image which only ma-kes sense from our point of view. This constitutes the phenomenon of anamorphosis of nonexistence. Thus, the integration is just a posting of our presence to nonexisten-ce, which we give importance to – the way we create the image while taking “ sel-fie” with anamorphosis.

There is a deep connection between the concrete environment which man exists in and the fundamental categories of his mind: the human nature is filled with the ways of behavior derived from the previous generations, both materialistic or idealistic in mentality. The author notes that for this reason, a person gets a struc-tured image of the world. The analysis of the author's psychological literature shows that when the child is born, he becomes the object of culture. In the later socializa-tion process, he adopts and accepts the other scenarios of his own culture. His psyche is intensifying them. This process affects and perceives the child's perception of the world outside and at the same time has a strong impact on the formation of perception, thinking, emotional system and so forth. In the article, the thoughts, emotions, and percep-tions of a person are regarded as internal factors that influence on shaping the hu-man orientation, and it is not clear how the child is shaped without considering the-se internal factors. Internal factors are shaped by the influence of knowledge as well as behavioral models and scenarios about the world adopted by person during the childhood. The source of those is culture. The source of culture on itself is in-tentional personality. Moreover, the core of the intentional personality psychology is a specific culture. Culture influences upon the people's perception and creates the "cultural frames" of perception. The objects of the external world are justified through the cultural frameworks of perceptions. So, how the perception is shaped by the influence of culture? How does it affect the way the attitude is shaped? The culture perceived by human beings depends on unconscious attitudes towards cer-tain actions. The analysis justifies that, in reality, the attitude is a framework of cul-ture and reflects the personality attitude.

Is there the only one way to recognize the truth, sensory and rational percep-tions? Is it possible to communicate with our surroundings only through conceptual imaginating? At the very least, the mystics in various religions and cultures claim that another path, called the "mystical experience", has come to discover the truth and have gained a deeper and wider awareness of human consciousness. The aus-terity that the seekers have tolerated from long ago up to now and in the context of various religious traditions have been all about finding the spiritual feelings, polish-ing the soul, radiating the light of God, and eventually the gaining knowledge through the direct confrontation with truth. A variety of mystical events and abun-dant reports from diverse cultures, two philosophical and philosophical mystics, en-couraged a deeper study of the mystical experience and peripheral questions. In the Western tradition, this work was pursued from the eighteenth century, with the ef-forts of Schleiermacher, and in the later centuries by Otto, William James, Stace and others. In Islamic mysticism, there is also a serious philosophical look into the mys-ticism, which began with the establishment of an enormous ontological system, star-ting with Ibn Arabi, the great mystic of the seventh century, and continued by a ran-ge of his disciples. One of the most prominent Muslim scholars and mystics who takes a deep look at the phenomenon of "mystical experience" is Jalal ad-Din Muhammad Maw-lawi Balkhi. In addition to familiarity with the process of ideas in Islamic civiliza-tion, he analyzes the human spirit as well as the skilled psychoanalysts and gives his readers a gift of thought. On the other hand, the Canadian philosopher Davis is someone who deserves to revisit analytically the "mystical experience" and, by analyzing the historical-analytical phenomenon, provides a good basis for intercul-tural dialogue between Islamic and Christian traditions. Therefore, this article tries to examine the nature, characteristics and diversity of the mystical experience from the perspective of Mawlawi and Davis.

There is a great ammount of the arguments, especially ontological, for exis-tence of the Allah to be proved. They all are resulted as authentic. These arguments are divided into the groups of created and non-created ones. As the methods of the created arguments are not pure rational their results are not completely reliable. Philosophers consider the non-created arguments more accurate in comparison with the created ones. The non-created arguments have certain specific peculiari-ties and conditions that differ them from the created arguments. S. Shirazi and Alla-ma Tabatabai have considered these arguments not reliable because their specific criteria and conditions are not corressponding to their previous arguments. Mean-time, the ontological arguments for the Allah existence to be proved suggested by S. Shirazi and Allama Tabatabai comprrise all the necessary criteria and conditions. It has beed revealed in the article that the only argument suggested by Allama Tabatabai meets all the ontological criteria. It should be marked that because of special attention paid to its introduction and interpretations this argument is of highly scientific importance. Some of the philosophers haven’ t accepted this argu-ment and haven’ t considered it ontological. According to them, there is no logical consistency and regularity in it. According to the author of the book “ The Ontologi-cal argument by Allama Tabatabai” there is no reason for such a criticism. On the contrary, this criticism roots in incomplete and imprecise knowledge of the logical sequence and criteria. Some of the philosophers accept Allama Tabatabai’ s ontolo-gical argument in case of certain amendments. One should mark that taking into ac-count the complexity of Allama Tabatabai’ s ontological argument to prove the Allah’ s existence, he hasn’ t included it into his famous book “ Nihayat al-Hikmat” . To prove the Allah’ s existence he has just noted the ontological argument by S. Shirazi.