THE SOCIAL-PHILOSOPHICAL ESSENCE OF PATRIOTISM AND ITS EPISTEMOLOGICAL ROLE IN THE SYSTEM OF VALUES: THROUGH THE PRISM OF QUTUZ’S ACTIVITY

Аннотация

This article discusses how Sayfiddin Qutuz, during the Battle of Ayn Jalut against the Mongols, united various strata of Egyptian society around a single epistemological goal— victory, which was not just military but avictory based onsocial unity and a conscious decision. From an epistemological perspective, the homeland is not only an emotional concept but an identitymodel formed based onknowledge. Keywords: Mongols, danger, society, action, state, activity, military, reaction, history. Qutuz, understanding the threat of the Mongols, created a state of readiness within society. This activity was not only a military reaction but a strategic decision based on knowledge, historical experience, and cultural awareness. He reflected the model of "turning knowledge into action" in philosophical epistemology through real action. Qutuz prioritized his country over personal power, placing the welfare of the people and the nation above his own interests. This elevated patriotismto thelevel of moral values. In the Battle of Ayn Jalut against the Mongols, he united various strata of Egyptian society around a single epistemological goal—this victory was not just military but was based on social unity and conscious decision-making. From an epistemological perspective, thehomeland is not only an emotional concept but a model of identity shaped by knowledge. Qutuz’s activity shows that a person understands their homeland not only as the place of birth but as a historical reality, cultural heritage, and moral obligation. With this, he transformed the homeland from a "known object" to an "understood truth." For example, in the system of military patriotism values, it reaches the level of "sacredness" and is reinforced through epistemological processes. Qutuzdid notjust promotethis valuein his life, he proved itin practice. Although Qutuz was originally from the Mawarannahr region, he sacrificed his life to defend Egypt. Through this, he expressed patriotism not only in national or ethnic boundaries but also in civilizational ones. This approach is called "transnational patriotism," which, from an epistemological point of view, expands the concept of the homeland within the global historical consciousness. Through Qutuz’s life and activity, it can be emphasized that patriotism is not justan idea but aconscious action, based onknowledge, selflessness, and aproduct ofhistorical consciousness. From a social-philosophical standpoint, this is an active form of existence, a bridge between understanding truthand acting uponit. The concept of patriotism in the history of humanity has never been limited to just emotional or ideological slogans. First and foremost, it is a complex philosophical phenomenon formed in the system of societal and individual historical identity, faith in truth, social consciousness, and moral virtues. In the context of social philosophy, patriotism manifests as a process based on the epistemological and ontological roots of the need to understand one’s society, to know and protect one’s homeland through relationships with society. This is especially evident in the activity of Sultan Qutuz. His victory in the Battle of Ayn Jalut against the Mongols in 1260 was not just a military success, but a philosophical movement harmonizing knowledge, spirituality, page2127 INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE ISSN:2692-5206,ImpactFactor:12,23 AmericanAcademicpublishers,volume05,issue05,2025 Journal: https://www.academicpublishers.org/journals/index.php/ijai determination, and patriotism based onhistorical truth. Qutuz’s actions show that understanding the homeland is not emotional passion but a process based on social reality, knowledge, morality, and culture. From an epistemological perspective, the homeland in human thought becomes not just a place of birth but a knowledge object based on historical memory, social experience, and spiritual memory. Qutuz was the one who could transform this knowledge into practical reality. He understood his homeland, recognized it, and considered protecting it the highest expression of truth. In this way, he elevated the concept of "homeland" not only to a geographical but also to aphilosophical and ontological essence. Qutuz’s patriotism in his life, especially when, despite being from Mawarannahr, he took Egypt under his protection, demonstrates the creation of a transnational and civilizational model of philosophical patriotism. This shows that the concept of homeland can constantly be reinterpreted in context, meaning it has a relative and historical nature. These aspects compel us to reconsider the epistemological role of patriotism in the system of values. From this perspective, patriotism is the concentrated expression of a person’s loyalty to truth, self, and society. It is, in turn, accepted as an active form of human consciousness: it knows, understands, and expresses truth in action. This model is clearly manifested in Qutuz’s activities. The above philosophical