Microsoft Word Jurnal 1 13 ed doc

Fəlsəfə və sosial-siyasi elmlər – 2013, № 1
 
 
 
 
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Japanese soul. 
And when a revelation from Martin Heidegger about essence of a hu-
man being, ‘standing in openness of being’, ‘abandonment’, ‘language as a 
truth of being’ came to our philosophic world it overturned our conscious-
ness, our realization that failing to recover ourselves it is impossible to learn 
philosophizing and that we have to recover ourselves and that human es-
sence occurs in that recovery. Philosophy of Martin Heidegger as if arose us 
from spiritual stupor and we once again felt an impelling need for philoso-
phizing from our origins referring to Turkic philosophic past. In ancient 
Turkic sources idea of preservation and recovery of tradition, origin, is ex-
pressed as an idea of recovering your own soul. Experience of such philoso-
phizing, close to Japanese one, demonstrated that philosophizing means all 
the time returning back to a perpetual source of your own being kept in 
privateness of its tradition. Therefore, return to perpetual is possible as ‘eter-
nal returning’ philosophy that makes it possible to reflect on that origin. We 
use ‘eternal returning’, a famous Nietzschean concept, not as a schemati-
cally imitative sketch of ready but alien to that philosophizing, abstract con-
tent but just on the contrary as a demonstration of ontologic similarity of 
‘eternal returning’ and recovering philosophy as recovering of uniqueness 
and individuality of philosophizing which is manifested as ultimate in eter-
nal and visa versa as eternal in ultimate as returning back to eternity through 
eventfullness of the ultimate. Tradition as an eternal source from which a 
soul of being of national culture philosophizes remains unaltered in a flow 
of changing times and every time in this changing world of philosophic 
ideas and changing due to them one recovers philosophy that keeps our past 
in the future. 
Those philosophers who handled apprehension of traditionalistic phi-
losophic concepts of the past very frequently seemed eccentrics and their 
methods earned no significance of universal recommendations at all. How-
ever, after revelations of Martin Heidegger there is if not an overturn in sub-
stantiation of a need to return to apprehending our own philosophic tradi-
tion, then at least an ontologic turn to recovering experience of Kazakh phi-
losophizing and not merely to restore the past and not to withdraw from a 

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modern life to the world of the past but absolutely for a different thing, i.e. 
to find a new philosophic far-sightedness for present-day life in that semi-
conscious world where supreme transcendent samples of spirituality used to 
rule. 
Kazakhstan’s philosophy is a very multifaceted phenomenon with an 
extremely complex philosophic destiny in some aspects similar to philoso-
phic destinies of its founders, followers, imitators and destructors and 
distinct in its special content being spiritually ethical underlain by Turkic Is-
lamic tradition. Stages of Kazakhstan’s philosophy are linked to historic 
destinies of Kazakhstan: Turkic period, Islamic Turkic period, Kazakh, Ka-
zakhstani where a linear Soviet and absolutely nonlinear discursive period 
reveals itself which is an independent period when Kazakhstan’s discourse 
in philosophic trends of modern philosophizing deploys. 
Turkic philosophy is the most complex period in terms of develop-
ment since it is attributed to a problem of philosophic authenticity of a Tur-
kic component in the structure of Islamic philosophic discourse. Moreover, 
when raising a question of what exactly is understood under Turkic philo-
sophy, another question pops up about to what extent and how it is possible 
implement a task of constructing an authentic image of the Turkic world. A 
set of challenges faced until now by specialists in their efforts to identify 
Turkic philosophy is inevitable. First of all, it is a problem of allocating a 
special niche for Turkic philosophy in composition of philosophic doctrines 
of the East. In which case we wonder if it is a question of creating a philoso-
phic monologue of the Turkic world or creating a spiritual fortress against 
challenges of the present-day globalization? Is it a question of creating more 
comfortable conditions for integrating into the global community? What is 
an ultimate priority for a program of implementing Turkic philosophy? Is it 
a question of shaping our own program of postcolonial studies which are 
being deployed in the former USSR? How description of an image of Turkic 
reality is carried out? How is it possible to totalize components and to cen-
tralize them in a Turkic logos? And all these questions are far from rhetoric. 
When today we try to recover our philosophic origin we inevitably must 
think over and comprehend a Turkic origin where philosophizing was car-

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Fəlsəfə və sosial-siyasi elmlər – 2013, № 1
 
 
 
 
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ried out in the context of transcendent Turkic subjectivity despite Islamic 
ontologic predetermined course of the world. Today, when reconstructing 
Turkic philosophy we try to avoid tough conceptual framing of Turkic 
philosophy, however by no means forgetting a temporal mood when its 
development took place. However, failing to return to a Turkic origin it is 
unlikely that we will be able to comprehend phenomenon of Kazakh philo-
sophy since a binding thread of time contains an even deeper connection 
which is called experience of Turkic thinking which manifests itself in 
distinctiveness of Turkic spirit and Turkic soul, Turkic philosophic tradition 
voices a special Turkic view on origin of the world, human being, world of 
things but that distinctiveness also contained a lot of universal which in 
form of dialogue connected it with traditions of an eastern way of 
philosophizing of other nations and subsequent generations of the Turkic 
work. Thus, Turkic philosophy offers an outstanding definition of a problem 
of person’s individuality in non-opposition to the society, nature also not in 
treating with contempt your I but in a harmonious unity of I – You, I – An-
other, where it is possible to open up a dialogue space for another 
personality; it is an unrivaled model of communication and predisposition to 
understand another person and another culture. Turkic philosophizing used 
to open a perspective for dialogue, including philosophic one. Uniqueness 
of Turkic philosophic word fixed in Oguz-name, Codex Kumanikus, Kutad-
gu Bilig, Divan Lugat at-Turk exposes secrecy of Turkic philosophy which 
is modeled as comprehension of path of wisdom. XI century when philoso-
phic theses of Yusuf Balasaguni and Makhmud Kashgari appeared is treated 
as a benchmark in Turkic philosophy. However, these works can be hardly 
understood outside philosophic doctrine of Abu Nasr al-Farabi who links 
Turkic and Islamic worlds. Turkic component in his theses, especially du-
ring last years of his life, is an ethical imperative that was desobjectivated in 
the Islamic ontologic context. In sociocultural development of Islamic world 
uniqueness of Turkic philosophizing manifested itself through ethnical and 
aesthetic, existential phenomena of Turkic culture both supreme and routine. 
Transformation of Turkic tradition in Islamic mysticism, Islamic literature 
revealed itself in idea of equality of cultures, idea of tolerance, openness, 

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