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Fəlsəfə və sosial-siyasi elmlər – 2013, № 1
 
 
 
 
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Way of philosophizing in Turkic world was similar to Socrates’ philosophi-
zing which was seamlessly merged with a dialogue of three time project-
tions: past, present and future. For Turkic thinkers it was also necessary be-
cause exposure of a traditional origin of philosophizing was a foundation to 
preserve an idea of moral understanding of things, world of items and 
eternal world for the future. 
Outside understanding of philosophic problems posed by Abu Nasr Al 
Farabi it is very difficult to understand the entire discourse of Turkic and 
Kazakh philosophy because an ontologic interest in ethnical that evolved in 
a subject area of professional philosophy someway or other was underlain 
by a question about moral origin. No doubts that here the issue is about Isla-
mic interrogation about morality and about its Turkic component that seam-
lessly entered the Islamic system of values and of course about fact that 
search in the Kazakh philosophy first shapes the whole foundation of philo-
sophic knowledge. Al Farabi and his ethical philosophy modern humanita-
rian discourse is sought-after but still it requires new reading for philosophic 
conformity with other ages, for restoration of tradition in Turkic Islamic 
experience. Tradition is ethical. Probably its reconstruction as well is a task 
in the tideway of ethical problems. Studying philosophic heritage of Abu 
Nasr in contemporary world is impossible without considering a fact that 
any philosophy (national, religious, etc.) as an independent thought cannot 
freely flow having utterly renouncing their previous achievements. Philoso-
phic discourses of the East and the West assume that an objectified thought 
is not the highest summit; indeed the highest summit of a thought is to find 
an ability to overcome its own narrow-mindedness. That is why we need 
great spiritual experience of the East which involved an eternal strive for 
polishing up moral abilities of a human being: through education, through 
aspiration for art of moral life. Problem of morality, social justice, personal 
responsibility in discourse of already Kazakh philosophy contained samples 
of an ethical paradigm of Turkic and Islamic philosophy that were revealed 
as transcendental samples of morality of Al Farabi’s teaching. That particu-
lar moral uplifting meaning of human life became a condition of its comple-
teness. Further, development of Kazakh philosophy took place in the con-

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text of recovering moral philosophy of the past since method of philoso-
phizing that was being gained amid new historic conditions continuously 
needed clearness of moral thought that was ontologically speeded up in 
teaching of Al Farabi, Balasaguni, Kashgari, Yassawi. 
 
Returning back to origin like finding yourself  
Philosophic anthropology of Abai, philosophy of education of Altyn-
sarin and religious existentialism of Shakarim have signified a new stage of 
philosophic experience, however it is necessary to indicate that their 
philosophic teachings highlighted an ethical tradition of the past involving it 
in modern sociocultural and political contexts. 
Altynsarin continued to develop tradition of rationalism contained in 
Turkic philosophy and determined it as ethical rationalism or rational ethics 
that finds itself within an educational paradigm since he imbedded in En-
lightenment movement that dated back to the Great Steppe meaning of tea-
ching morality as well. From among Kazakh thinkers Altynsarin was a re-
presentative of an innovative humanitarian direction that deemed it was ne-
cessary to understand process of Enlightenment, i.e. education, as a lifework 
because essence of a person himself is implemented in it. Unfortunately, his 
legacy was interpreted in an extremely unilateral manner because represent-
tatives of the Enlightenment movement were generally treated as innovative 
ones who sought to create a new world order, rational and useful one. By 
the way, it is necessary to indicate that Enlightenment as an ideologic and 
political and cultural movement depending on peoples who realized the 
enlightenment idea itself was drastically different because matter of en-
lightenment was turning into a national engagement. We remember assess-
ment of German Enlightenment by Hegel who believed that French and 
English thinkers and philosophers had pushed the Germans by their en-
lightenment ideas to plunge into empty philosophizing. Hegel writes: “That 
time the Germans were indulged in their
 
Leibnitz Wolf philosophy, in its 
definitions, axioms and proofs however gradually they became exposed to a 
foreign spirit and began to take interest in all novelties that occurred there, 
to thoroughly study and to cultivate Locke’s empiricism and at the same 

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Fəlsəfə və sosial-siyasi elmlər – 2013, № 1
 
 
 
 
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time put aside metaphysical studies concerning themselves only with the 
truths which find clear sane human meaning, went at enlightenment and 
began to zealously study all things from a viewpoint of their utility, i.e. defi-
nitions which they borrowed from the French. With the help of utility 
principle German enlightenment was combating ideas. Philosophic studies 
of that utility descended in their slack popularity to the lowest level … Ger-
mans who honestly wanted to continue their undertaking quite thoroughly 
and to substitute acuity and vividness with mind’s arguments since after all 
acuity and vividness as a matter of fact prove nothing, but in the result so 
empty content was shaped that nothing else could be even duller than that 
substantiated interpretation that we see in works of Eberhardt, Tetens, etc. 
[Hegel, 1935, 400].  
Kazakh Enlightenment of course could not but follow a general strive 
for an idea of enlightenment as an idea of world’s transformation and trans-
formation of fundamentals of human life activity according to moral and 
reasonable templates. In this sense it was closer to Descartes’ understanding 
of enlightenment itself, changing yourself and introducing intelligent creati-
vity, distinctiveness of rational action taking to the world. Kazakh Enlight-
enment also carried a dialogue model of enlightenment that contained meta-
physical concepts of the East and the West. Eastern features of the Kazakh 
Enlightenment manifest themselves through an institute of Mentorship, ins-
titute of trust to the nature and remarkable strive for integrity of being which 
was perceived as a result of enlightenment. Altynsarin believed that an en-
lightenment process was identical to an education process which is an open 
dialogue project of bringing knowledge. Knowledge along with religion and 
morality was a triune model of communicative transformation of the world. 
Today, interpretation of Altynsarin’s works is not a simple task be-
cause stereotypes which still exist in domestic historic and philosophic dis-
course continue to affect hermeneutics of our times. However, significance 
of his legacy in conditions of modern educational reforms gains huge impor-
tance. First, because philosophy of education from Altynsarin contained na-
tional concept of Enlightenment since it posed a question about national 
identity and how to balance national and common interests in theory and in 

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