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19
practice of an educational discourse. Was it possible to preserve national 
traditions in an educational totalizing discourse of the modernity when great 
Altynsarin lived and created? He himself sought to implement a well-ba-
lanced educational concept where a national and traditional content (ethical) 
attached to the educational process itself moral splendor and comprehension 
of education by a person as development and implementation of his human 
selfness. 
‘Knowledge is power,’ however power over yourself when your ef-
forts become moral endeavors in transformation of yourself is what the thin-
ker himself sought. 
Second, timeliness of his concept is that educational paradigm must 
contain all educative content. For past decades of our days educational pro-
cess which has taken and takes place has lost this vital component in the 
structure of education, i.e. mentoring. Today, the higher educational estab-
lishments have replaced a mentoring process with extremely independent 
self-mentored oe, but it is wrong because a deep layer of communication 
between a teacher and a student as a personality and a personality is being 
lost. 
Altynsarin attached paramount importance to a mentoring process 
because he understood an institute of Mentoring as an institute of trust to a 
Follower where deeply personal communication takes place. 
Kazakh Enlightenment contained eastern internationality set for keep-
ing and retaining its own origin which possibly allowed avoiding abstract 
imitation about which Hegel spoke with bitter sarcasm. Eastern content has 
expanded opportunities of attaining space for education simultaneously and 
set for enlightenment in a different model, i.e. western, as a philosophic and 
educational way to understand yourself through Another. In general, Altyn-
sarin’s concept of getting knowledge on the one hand realized idea of 
common (which was a very western manner) but on the other hand it realiz-
ed idea of individuality, concept of personal educational strategy, concept of 
personal educational strategy as a strategy of improvement (and it is the 
East thus far). Having avoided extremes of universalism and individualism 
Altynsarin created a unique model of enlightenment as an open educational 

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concept which integrates into the global educational space. Isn’t it surprising 
that contemporaneity of his ideas was sought-after only partially but it is no 
wonder because the idea of individual, personal education contained in it 
was not quite acceptable because it was necessary to shape not a perfect 
person, not a perfect personality but a perfect society for the sake of which a 
person was sacrificed. 
By the way, today, national concepts of education in many countries 
seem quite an efficient factor that regulates a balance of universal and indi-
vidual approach in the educational process. Thus, for instance, Education 
Development Concept of the Republic of Kazakhstan emphasizes a need for 
an individual approach to education because it facilitates discovery of a 
personality factor. National content in educational paradigm lies in involve-
ment of spiritual tradition in a modern integrating educational process. 
 When we talk about national component in an educational concept of 
any state, the issue is likely about philosophy of education in structure of 
this multifaceted humanitarian project. Meanwhile, philosophy of education 
is based on national philosophizing about subject of education. Eastern or 
western discourse in this process cannot substitute each other, they occur in 
a uniform dialogue space. Altynsarin treated educational process in that par-
ticular angle of aspect. If we have a conversation that these or those national 
concepts of education clearly preserve their national component, then pro-
bably it is not exactly the matter. However, aspiration for such preservation 
is a blessed matter since the issue is about preservation of national spiri-
tuality and its return to available educational being of a person. In eastern 
educational discourse there is a dialogue potential through which spiritual 
and practical continuity of traditions is maintained. This paradigm of educa-
tion facilitates translation of cultural heritage and therefore facilitates deve-
lopment of an intellectual potential of nation. National educational projects 
are frequently criticized for conservation of a tradition which is thus far alle-
gedly is not quite capable of being deployed in new modernization condi-
tions, but this particular tradition contains a dialogue source which turns 
into a condition of openness to new educational know-how and methods. In 
their time, the Japanese for instance attempted creation of a new national 

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21
concept of education outside Shinto and bushido ideas fascinated with ideas 
of Herbart, Pestalozzi and Dewey. However, as early as in Dewey’s concept 
of education of personality they faced an intricate problem, i.e. problem of 
shaping personality of a follower outside the institute of mentor. Formal 
involvement of a Mentor in a process of education and mentoring acclaimed 
by Dewey turned out to be absolutely strange to Japanese understanding of 
mentor’s role in this greatest process of person’s development, which by the 
way in general specific to the eastern educational paradigm. Mentor – Fol-
lower model itself in educational space of the East is a part of spiritual cul-
ture and it contains spiritual sense of continuity of traditions, while in the 
west this sense has already been lost. Starting from the Modern Age and 
involvement of a scientific absolute principle in the educational process 
itself, where science talked not on behalf of a Mentor but on behalf of an 
impersonal mind, relations between a Mentor and a Follower were losing 
spiritual and moral message and knowledge ceased to have non-existential 
meaning thus turning into depersonalized. In Turkic and Kazakh culture no 
notion of world’s integrity can occur without Mentor, moreover, mentor was 
engaged in shaping his Follower’s ability to see what it is impossible to see, 
it was preparation of a Follower for transgressive spiritual life experience. 
In the East Mentor – Follower model contained modus of relation bet-
ween God and person, world and nature. In his enlightening undertaking 
Altynsarin made a point of a strong role of Mentor in improving abilities of 
a Follower to achieve purpose of education as education opens up ever-
lasting perfect forms of being for every person where he perceives great 
sense of his life activity in this world. 
Meanwhile, in Altynsarin’s teaching question of religious education 
was especially intricate because it was issue about Islamic education. The 
scholar took it into his head to interpret in new conditions system of reli-
gious education since in his opinion it was religion that embraced the 
highest spiritual and ethical sense. Currently, recovering philosophy of edu-
cation as philosophy of mentoring is not a task for a single decade because 
educational process is a creative process, it goes on and will go on, but to-

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