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Fəlsəfə və sosial-siyasi elmlər – 2013, № 1
 
 
 
 
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day we study it and it justifies us, ‘debtors’ of century-long traditions, we 
must repay in order not to turn into cultural mankurts.’
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. 
Kazakh national philosophy is ethical philosophy and Abai’s concept 
‘Adam bol!’ which is ‘Have a heart!’ must be studied not as an anthropolo-
gic appeal but as an efficient principle in developing yourself into a moral 
creature. Both Abai and Shakarim considered it was necessary to shape in 
every person a personal spiritual origin, only in that manner it was possible 
to solve a task of spiritual perfection. Achievement of all those things was 
impossible outside spiritual and ethical origin being a spiritual tradition of 
the Kazakh nation. Today, Kazakh philosophy is a phenomenon which can-
not be perceived outside its cultural philosophic tradition and the national 
way of philosophizing that embedded absolutely unique eastern metaphoric 
and philosophic language in strict logical and rationalistic constructions. So-
viet period for Kazakhstan’s philosophy was intricate but at the same time 
star one. Dialectic and logical discourse promoted by school of thought of 
academician Zh.M.Abdildin was strongly sought-after and virtually due to 
that an opportunity for deep
 
hermeneutics of transcendental and critical 
idealism opened up which made it possible to study intellectual legacy of 
Kant, Fichte Schelling and Hegel. In this connection, international scientific 
school of thought and political science established by academician A.Ny-
sanbayev is promising. 
For Kazakhstan’s philosophy returning philosophy back to its origins 
means recovering itself through spiritual and moral apprehending way of 
philosophizing that existed in Kazakh philosophy and its reconstruction in a 
modern philosophic discourse. 
Prominent scholar academician A.A.Gusseinov underlines that ‘in a 
world which is a subject of special responsibility, i.e. world of cognition, 
general definitions, aesthetic samples, public norms, authoritative order di-
                                                 
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 Mankurt is a metaphorical concept introduced by outstanding writer Chingiz Aitmatov 
which means a person who does not remember (who forgot) his origin, in other words a 
person deprived of his historic and cultural memory. Speaking in a post-modernism 
language, metaphor ‘mankurtism’ and ‘mankurt’ means a personality which is unrooted 
ontologically, stays in a permanent identification crisis. 

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Fəlsəfə tarixi 
 
 
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rections, scientific models, etc. an individual functions as one from among 
the many, as one item in a series, as a scholar, citizen, colleague… He en-
ters it in a distracted union but not in onliness. Person appears in his specific 
onliness due to that because he is involved in being, stays there and then 
where nobody and never will be able to stay because this place and this time 
are already occupied. Onliness of being obliges to choose, to commit an act, 
to be responsible.’ 
This outstanding idea that only morality determines integrity and 
individuality of a person is what returns us to life experience through moral 
philosophy and philosophy of morality. 
Today, a lot of directions are under development in Kazakhstan’s phi-
losophy. These are philosophy of mutual understanding
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, personal philo-
sophy revealed in works of prof. N.K.Seitakhmetov, neofarabi studies, com-
parativistics, etc. All these discourses are promoted in the context of per-
sonal philosophy and it also can be realized as recovering ourselves and thus 
recovering our origin because otherwise deep philosophizing is impossible. 
Depersonalized philosophy is philosophy which does not entail appre-
hension because only personality and philosophy created by it carry out pro-
cess called apprehension. Language used in philosophizing gains symbolic 
meanings of authenticity of being. Structure of personal philosophic 
language is determined by a structure of personal thinking and personality 
of a philosopher. Therefore, personal philosophy is always 
institutionalization of a philosopher as a personality. Meaning and role of 
personality in philosophic systems is revealed in constructing philosophy 
which facilitates formation of a dialogue with other philosophic directions, 
systems, schools. Spiritual connection setting for comprehension exists in 
that dialogue. 
Therefore, their personal philosophy encourages for a creative search, 
free reflection and until philosophy has personal meaning and personal natu-
                                                 
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 Philosophy of mutual understanding is a direction in contemporary dialogue philo-
sophy vigorously promoted by a scientific school of academician Nysanbayev A.N., one of 
leading directions that opens perspective of dialogue between cultures of the East and the 
West amid globalization.  

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Fəlsəfə və sosial-siyasi elmlər – 2013, № 1
 
 
 
 
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re it brings to the world eventfulness of philosophy [Nysanbayev, 2011, 13-
15]. 
Such philosophy is philosophic reflection on its own spiritual origins. 
Kazakh thinkers,
 
enlighteners, existentialists were creating national 
philosophy where deepest reflection on meaning and destination of a human 
being was realized. 
 
Conclusion
 
While philosophic legacy of Abai is described as an integral empiric 
and theoretical study in unity of rational and irrational being a sample of 
supreme reflection and simultaneously an ideal practical guidance for every 
person to discover inside himself abilities to moral questioning about his 
own being and supreme moral method of realizing a moral way of life, in 
religious existentialism of Shakarim we find that rare philosophizing about 
human soul in its organic unity with religion. Religious existentialism as 
one of directions of Kazakh philosophy is again described by a doctrine that 
springs from a spiritual Turkic and Islamic origin. However, one can’t fail 
to notice unity of a general philosophic course in understanding a question 
about religion and its meaning in western and eastern discourses of 
philosophy. Raising a question about meaning and destination of a human 
being Shakarim linked it ontologically with a question about meaning and 
significance of belief in ‘sense and destination of a human being.’ 
Renowned eastern metaphysical concept ‘fani duni’a’ which stands 
for ‘this world’gradually turns into a concept of tragic routine and means an 
already deeper expression of spiritual and moral despair of human existence. 
Measurement of this despair (if only it were possible) is immense and it is a 
border situation when a person looks at himself as an ‘Absolute Observer’ 
deprived of privileges of illusory vision. Such view as if of one of a Stranger 
shakes a person whose own soul lacks soul, lacks what makes the person 
individual, special, moral. Tragic routine appears as a day-to-day probation 
for a person, test for his humanity. In Shakarim’s interpretation concept of 
‘tragic routine’ introduced in religious and philosophic discourse by Miguel 
de Unamuno, Papini becomes a benchmark of morality. 

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