History/ General History

A.Baitursynov’s philosophical and social views

A. Eralina

Kostanai State University named after A. Baitursynov, Kostanai

Ahmet Baitursynov - outstanding Kazakh educator Democrat, poet, writer, known social activist, scientist and philosopher. The main sphere of his scientific research - is the literary work, the study of language and the laws of its functioning in society, its role in the organization of social life and human activity. He went down in history as an outstanding national culture translator of Russian and Western classical poetry in the Kazakh language, writer, one of the organizers of the periodical press in the Kazakh language. Despite the vicissitudes of fate, A. Baitursynov never lose heart and constantly engaged in scientific research, understood perfectly well that without science in Kazakhstan in general there can be no future. In the center of scientist’s research was the Kazakh language and linguistics, as a basis for language practice. Naturally, the theoretical analysis of the history of literature and laws of the tongue and verbal art demanded that he address a number of challenges philosophy words, word formation, language, its functions and values for the organization of the human form of life. Therefore it is not surprising that in the scientific and A.Baitursynov’s theoretical legacy sufficiently large place occupied by the development of philosophical and theoretical issues of language and art.

A.Baitursynov’s philosophical doctrine was formed outside the influence of Marxism-Leninism. There is every reason to believe that many of its features were the result of rethinking and overcome critical confused philosophical reasoning numerous schools of so-called semantic idealism born of neo-based and have been widely used in the West, just as the first half of the XX century. In concentrated form, he outlined his philosophical position in a very rich ideological content of the work "Әdebiettanytkysh" ("Literary Guide"), written in 1926. Judging by the published scientific research, A. Baitursynov knew philosophical literature well, widespread in his time. He was interested in learning philosophy, primarily because it was difficult for him to understand the laws of development of language and the more correctly grasp the development trend of the literary process in general and the Kazakh literature in particular. Therefore, the object of his special interests are philosophical problems of linguistics, literary criticism and literary art in general.

Before proceeding to the study of the deep essence of language and verbal art in general, A. Baitursynov with good reason, finds it necessary to clarify the relationship between the objective world of nature and the human world. Naturally, this can not be done without serious philosophical analysis of man's relationship to nature as a subject as an object. Moreover, his posed problem persistently demanded a thorough investigation of the essence of the man himself, his consciousness of the human spirit in general, and the relationship of man as a thinking and spiritualized beings devoid of any spirituality to nature. However, the scientist leaves all these questions far beyond their reasoning.

Unlike Shakarim with the philosophy which he was undoubtedly familiar, he does not separate the spirit from the nature of consciousness from matter, thinking of being and does not, what-whatever talk about their relationship and mutual communication. By all appearances, the crafty philosophising on these complex issues for any science he preferred, so to speak, silence and at the same time firmly held positions of materialism. The validity of such reasoning convincingly was confirmed at the first acquaintance with his desire to give logical and philosophical comparison of the objective world of nature with the world of things human. Indeed, A. Baitursynov believes that all the things around us that we can clearly see, feel, know, created by nature or actuated by the man. Forests, seas, rivers, mountains, springs and the others - all these things, are the creation of Nature.

Baitursynov paid a special attention to the verbal art. There is every reason to assume that this is due, at least two circumstances. First, it should be noted that verbal art was traditionally dominant in the Kazakh national culture for quite some time. And secondly, because the scientist had an opinion according to which no one art form could not replace the art of the word, while the word art can always easily and accurately reproduce the functions of any other art form. According to his deep belief in the art of words were and got focused its clearest expression charms of all the other arts. Word, he thought, does what cannot do other kinds of art. Therefore, the art of the word he paid attention to the base value. Perhaps this is a big reason; if it does not even take his unshakable truth

Verbal art, A. Baitursynov believed, based on the three pillars of human consciousness - mind, imagination and mood. However, to bring home to the other his thought in the form in which it was formed by you, you need to have a great skill of art expression. No wonder the great masters such words as Pushkin and Tolstoy, very carefully worked through the texts of their works. For example, Pushkin checked his masterpieces to thirteen times, and Leo Tolstoy continued to make a lot of adjustments and changes after going to press. Citing these examples, A. Baitursynov hoped to convince his readers that the price of the words may be great only if they adequately reflect the very feelings, emotions and thoughts of the speaker or writer. People can say, but not everyone is able to convey in words the exact meaning of thoughts. This is because the people’s thoughts expressed in words, are not always the same, often do not match.

In all these A.Baitursynov’s arguments there was a deep philosophical meaning, as they affected the problem concerned not only and not so much the specific patterns of development of Kazakh culture, although he did not set out any other tasks. He tried to introduce them into the world of global processes of language development , such as cultural and historical phenomena, which play a crucial role in the life of all mankind. He believed that the spread of public knowledge of the true laws of the formation of words as the supreme value, to familiarize the masses with creative wordsmiths carrying out their activities in the field of literature and samples showing the rational usage could help to accelerate development of a culture of human thinking.

In the history of philosophy, and in the present conditions, the problem of correlation of speech and thought is on the agenda. Representatives of some areas of philosophical knowledge late XIXth - early XXth century. Have not lost their influence, and until now, have suggested that the truth of knowledge related solely and exclusively with the correct usage of words. This is reflected in the semantics, semiotics, logical positivism, structural linguistics, philosophy of logical analysis, etc. Of course, this is not an accidental phenomenon. After all, words, language, speech really represent such phenomena, which is impossible in principle no knowledge at all: neither true nor false, neither lightweight nor serious. A. Baitursynov was certainly familiar enough with many of the above the philosophy of language. This is evidenced by the nature of the development of his own theoretical problems of language. However, its advantage is, of course, is that he had to deal with European schools removed material, which gave him the opportunity to reach out to far from standard solutions. Based on their research the scientist concludes: "Needless to say that in this form, at least, among the Kazakh humanities, nobody has been able to speak”.

Thus, in the history of philosophical thought Ahmet Baitursynov occupies a special place, especially in the views on the peculiarities of the language and words.

The list of used Literature:

1. Бейсембиев К. Идейно-политические течения в Казахстане конца XIX- начала XX века. А., 1961.

2.Бейсембиев К. Очерки истории общественно-политической и философской мысли в Казахстане. А., 1976.

3. Сегизбаев О. История казахской философии. А.,1998