مجله بین المللی متافیزیکا
سال:1398 | دوره:2 | شماره:2 |تعداد مقالات: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.