THE ROLE OF EDUCATION AND UPBRINGING IN SHAPING THE MORAL CULTURE OF YOUTH

Аннотация

This article discusses theissues ofupbringing and morality, thefact that upbringing is a broader concept than education, and that it includes personal qualities, knowledge, professional skills, manners, and the cooperation of family, neighborhood, community, and school inmoral education Key words:education, morality, youth, school, family, neighborhood, individual, person, art. A thousand years ago, the great thinker Mahmud Kashgari, in his work “Devonu Lughatit Turk”, touched upon the issues of morality and upbringing, lamenting, “The times have completely degenerated.1 Knowledge, wisdom, and purity have diminished. The base and wicked have multiplied, while the virtuous are disappearing.” Similar sentiments can be found in the writings of sages from various cultures and epochs. However, with societal development, new challenges in youth upbringing have arisen, placing ever-increasing responsibilities on educators and mentors. Human beings are not inherently divided into wholly good or wholly bad individuals. If it were so, the task of upbringing would be far simpler. The fact that virtues and vices, competing ideas and ideals, struggle for dominance within a single soul underscores the complex nature of upbringing. Although the word “tarbiya” (upbringing) carries many meanings, in the context of national traditions, it primarily evokes its moral dimension. This is because our ancestors prioritized moral conduct above all otheraspects ofachild's upbringing. As thefirst Uzbek professor, Abdurauf Fitrat, wrote inhis treatise “Family”: “In order for a child's intellectual and physical education not to be in vain, parents must diligently focus on their moral upbringing. 2Moral upbringing means refining a person’s character so that theiractions and conduct benefit both themselves and others.” Fitrat includes education within the scope of upbringing, referring to it as “intellectual upbringing.” He also emphasizes the importance of physical development. Summarizing these 1.H.Boltaboev,N.Rakhmonov.ExamplesofUzbekclassicalliterature,Volume1,T."Fan"2003. 2A.Fitrat.Family"Spirituality"1998. page315 INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE ISSN:2692-5206,ImpactFactor:12,23 AmericanAcademicpublishers,volume05,issue04,2025 Journal: https://www.academicpublishers.org/journals/index.php/ijai threecomponents –moral, intellectual, and physical upbringing –he describes, inmodern terms, theprocess of socialization: “The upbringing of children means raising them physically, intellectually, and morally to full maturity – preparing them for the field of struggle called life, arming them with strong bodies, sound minds,and noble morals.” Abdulla Avloni, in his treatise “Turkiy Guliston or Ethics”, likewise divides child upbringing into physical, intellectual, and moral components, giving special attention to moral education.3 At this point, it is useful to consider the linguistic meanings of ta'lim (education) and tarbiya (upbringing). Prominent figures in the history of Uzbek pedagogy, such as Fitrat and Avloni, note that the semantic scope of tarbiya is broader than that of ta'lim. In fact, ta'lim is often regarded as a component of upbringing, representing the intellectual or cognitive aspect. Generally, tarbiya refers to the comprehensive development of youth – physically, morally, and intellectually. In simpleterms, a “well-brought-up child” implies a fullydeveloped individual. According to the Uzbek Explanatory Dictionary, the Arabic-origin word tarbiya conveys meanings such as “to nurture, foster, cultivate, teach, and educate.” A closer study of the dictionary shows that the word tahsil (pursuit of knowledge) also carries a broader meaning than ta'lim. Our people have long held a deep and insightful understanding of the inseparable link between intellectual and moral upbringing. Abu Nasr al-Farabi, in his treatise “Attainment of Happiness”,explains thisrelationship asfollows: “Education (ta'lim) is the means by which people of nations and cities attain theoretical virtues, while upbringing (tarbiya) encompasses the development of innate and practical virtues andprofessional skills.”4 Farabi implies that both moral formation and skill acquisition arise through practical experience, whileeducation is limited to theoretical learning. In his treatise “On Intellect”, Farabi also writes:“Those considered truly intelligent are virtuous, capable of sound reasoning, and inclined toward good and useful deeds. They possess the talent to discover and invent necessary things and avoid evil. These are the truly wise. Those who use their intellect for malicious purposes cannot be called wise; they are cunning anddeceitful.” Thismakes it clear that in Eastern thought, tarbiya is abroader concept than education –it encompasses virtues, knowledge, skills, morality, and ultimately the individual’s usefulness to society. Didactic works such as Qabusnama, Mahbub ul-Qulub, Futuvvatnama-yi Sultani, and Turkiy Guliston or Ethics elabora