HIDDEN HISTORY IN THE EYES: THE INNER WORLD OF HUMANS

Abstract: This article is devoted to revealing a person’s inner world through the eyes. The author interprets the eyes not only as organs of sight but also as the most reliable mirror of human psyche, emotions, and inner history. The article vividly and profoundly depicts how the eyes reflect human experiences, memories, dreams, and inner sufferings. It also analyzes the possibility of understanding a person’s psyche, personal values, and worldview through the eyes. Written in an artistic style, the article harmonizes psychological and philosophical perspectives, allowing the reader to feel the complex and rich layers of a person’s inner world.

“The eye is a secret, the heart is a sea, the mind is the shore.”

— Rumi

Human eyes are not merely organs for seeing, recognizing, or being recognized. The eyes are the oldest book of a person, the most meaningful language in silence, a unique means of communication that needs no translator. Sometimes one cannot trust a person’s words, yet a fleeting sparkle in their eyes can reveal their entire life. A person’s inner history, experiences, suffering, joy, and dreams—all of these fit into these two small windows.

Reading the hidden history in the eyes means feeling the person, understanding their heart, comprehending them without repeated words. One glance draws a person closer, another pushes them away through the years. The eyes have their own truth, their own seal: there is no deception, no sarcasm, no place for polished words.

Every person’s inner world is unique. In someone’s eyes, the dust of ancient cities, old experiences, and heavy trials are reflected. In another’s eyes, there are yet unwritten pages of life—purity, dreams, simple trust. The eyes are a magical bridge that unites a person’s past and future. As long as a person lives, every experience, every loss and gain, every suffering and joy leaves a new line at the bottom of these eyes.

Sometimes people hide their eyes—they fear their own histories and do not wish to reveal the stories within. But it is impossible to completely cover the eyes. A person reveals themselves even without words. Compared to a world tired of excessive words, the eyes speak truth like a wound: noticeable, yet impossible to conceal.

The idea that the eyes are the mirror of the soul is not merely figurative. A person’s inner world, psyche, upbringing, past, and even what kind of person they will become in the future can be sensed there. By looking into someone’s eyes, one can feel who they are, what they have experienced, what they long for, and what they fear.

A person who can read the hidden history in the eyes understands others quickly. For this history never lies. There are no extra phrases in the conversation of the eyes, only inner truth. Some eyes comfort, some give strength, while others carry traces of hopeless events. Behind every gaze lies a world—a universe—a person.

Therefore, if you want to know a person’s inner world, first look into their eyes. There lie unspoken words, unfinished stories, deep thoughts, and hidden secrets. In every person’s eyes is a history written by themselves but never read to anyone.

Studying the hidden history in the eyes also allows analyzing people’s emotional and mental states. Every glance, every tremor, every smile reflects the questions and answers a person gives to themselves. Thus, the eyes are not only a spiritual mirror but also witnesses of the passage of time, human experiences, and inner changes.

The struggles in a person’s inner world are reflected through the eyes. Sometimes in subtle expressions, sometimes in sharp gazes. For instance, when a person recalls a painful memory, dark clouds appear in their eyes; in moments of joy, light shines. These moments, memories, and feelings are all written in the inner history of the eyes, and this history is never forgotten.

Understanding a person through the eyes is not just looking; it is a harmony of thought, intuition, and inner feelings. Sometimes the smooth silence of the eyes says more than words ever could. The eyes are the most truthful part of a person, leaving no room for lies or hypocrisy. Therefore, by observing the eyes, one can sense not only a person’s mental state but also their personal values and worldview.

Every person creates a hidden bridge between past and future in their eyes. Through the eyes, they recall past mistakes, successes, loves, and losses. In this way, the eyes become an open book of a person’s personal history, where every page is an event, every gaze a trace, every slight tremor an emotion.

Studying the hidden history in the eyes helps to understand a person more deeply. This study is not merely observation but feeling, accepting the learned knowledge with the heart. Therefore, the eyes are the most reliable means of exploring a person’s inner world, for they never lie.

The eyes have a unique magical power: they reveal a person’s inner world, memories, dreams, fears, and hopes. In this way, one can learn much about a person’s mental state, human behavior, and personal values. The eyes are a vivid expression of the richest and most complex history of a person.

The role of eyes in human psyche is not limited to individual memories; they also reveal subtle connections in social relations. Through the eyes, a person connects with others, expresses feelings, and even communicates without words. In this sense, the eyes are one of the oldest and most universal “languages” in human history. Each gaze provides the opportunity to read a person’s unique history and personal experience.

The human inner world is complex and layered. The eyes are like a window that reveals these layers one by one. In one glance, the simple memories of childhood are reflected; in another, the deep thoughts of adulthood. Through the eyes, a person’s inner experiences and emotions are revealed: calmness and anxiety, hope and worry, joy and suffering coexist.

Furthermore, the eyes reveal a person’s personal values and worldview. Through them, a person understands their inner problems and dreams, compares themselves with others, and shapes life decisions. Therefore, studying the eyes is an essential tool for understanding the human psyche. Eyes are delicate and precise indicators that provide a map of a person’s inner world.

Studying the hidden history in the eyes is interesting not only psychologically but also philosophically. Every gaze reflects the complex connection between a person’s past, present moment, and future. In this way, the eyes become a key that helps to understand a person’s inner world more deeply.

The Human Factor in the Linguistic Picture of the World

Abstract:

This article discusses anthropocentric linguistics, its emergence, the main directions of this branch of linguistics, and the relationship between ideas expressed in language and the human factor.

Key words: anthropocentric linguistics, language, information, cultural code.

From the moment a human being is born and grows, almost all of their needs in life are expressed through language. By speaking, a person not only conveys information to others but also assimilates certain messages from them. All these processes are carried out through language, which serves as a means of communication. Thus, a human being is a user of language. However, interpreting the issue only in this way would be incorrect. Anthropocentric linguistics, which emerged in the nineteenth century, put forward exactly this principle. According to it, a human being not only uses language but also stands at its center, creates it, and expresses their emotional state and certain information through it. Anthropocentric linguistics embraces this aspect as a central concept. Indeed, a person can communicate almost every experience related to themselves and their inner world to society through language.

Before discussing the world and its linguistic picture, let us first answer the question of what language itself is. Language is understood as a set of units that are previously known to all members of a particular society, prepared for use, common and obligatory for everyone, serving to express thought and other purposes, as well as the laws governing the combination of these units. Ferdinand de Saussure defines language as “a system of linguistic signs that exists in the minds of the members of a society.” Roman Jakobson, in turn, describes language as “a code in which units are arranged in a certain system.” Indeed, as noted above, each element of the language system is prepared in advance for human speech.

Y. Stepanov expresses the following view on the concept of language: “Language is not only a system of signs but also a bearer of cultural meaning. Language is closely connected with culture; therefore, language is a cultural code.” The values formed over centuries by each nation and the elements associated with them are expressed in language. Values that reflect the identity of a nation introduce it to the entire world. For example, the image of the Uzbek people is embodied in the eyes of the world through national clothes such as adras and atlas, historical monuments, handicraft items, and national knives decorated with traditional patterns.

A code is a set of signs that is understandable to a particular group, consists of a specific system, and obeys certain rules. Therefore, since language is understandable to a nation and reflects its identity, it can also be perceived as a system of signs, that is, a code. The linguistic picture of the world refers to a set of characteristics unique to each nation that express its identity. Every people and every nation is unique and unrepeatable. Their languages are also diverse. Traditions and values naturally differ from one another as well. Undoubtedly, these elements related to a people find their expression in language.

Language is a means through which the inner world of a person is expressed in existence. Studying the language of a particular nation opens the way to studying that nation itself—its history, culture, and other elements closely connected with national identity. Even concepts related to time and temporality can be expressed in language. People’s culture of communication with one another, affectionate expressions toward children, attitudes toward animals, the plant world, and nature in general, as well as religious values and beliefs—all of these are reflected in language. Therefore, the linguistic picture of the world may differ among nations.

For example, in the Islamic world, there are halal foods permitted for consumption and haram foods that are forbidden. It is well known that a ram is considered a halal animal. At the same time, the name Qo‘chqor exists among the Uzbek people. This can be an example of an anthroponym (personal name) formed on the basis of religious concepts. This, in turn, illustrates the reflection of national mentality in language.

Let us consider another example: the bear is an animal commonly found in forests and mountainous regions. For instance, it is widespread in Russia. Due to the climate and nature familiar to them, this animal has, over the years, become one of the anthroponyms among the Russian people. This exemplifies the reflection of nature in language. Likewise, the Uzbek people have historically been a nation of craftsmen. They were mainly engaged in agriculture, horticulture, and handicrafts. As a result, this has been reflected in language, and names such as Teshavoy and Boltavoy have appeared among Uzbek anthroponyms.

Moreover, the Uzbek people have traditionally been child-loving, hospitable, and attentive to bonds of kindness and compassion. Naturally, this is also expressed in language. There are numerous proverbs, instructive stories, and fairy tales related to this in the Uzbek language. For example:

“A guest enters through the door, but their sustenance enters through the crack.”

In addition, words such as “mother,” “life,” and “homeland” in the Uzbek language do not convey the same lexical meaning in other languages. For instance, in Uzbek, ona (mother) is not merely a person who gives birth to a child, but also a symbol of affection and compassion. Since the mother is considered a sacred figure among our people, poems, epics, stories, and novellas glorifying her have been created. This concept is even mentioned in hadiths.

Let us take the concept of homeland as another example. For the Uzbek nation, homeland is the place where one is born and raised, where one’s umbilical cord blood was shed, where a mother’s lullaby was heard, where ancestors lived, where time was spent with loved ones, and where the joys of childhood were shared with friends. In the Uzbek language, there are many poems, epics, and proverbs related to the lexeme Vatan (Homeland), such as:

“If your homeland is peaceful, you are peaceful.”

“If your native land is safe, your face will not pale.”

“If you have a homeland, you have wealth.”

This word is expressed differently in different languages and conveys different meanings depending on the mentality of the people. Each language has its own subtle nuances of meaning. For example, in English it can be expressed by words such as homeland, country, or motherland. However, these words lack the emotional coloring inherent in the Uzbek concept of ona yurt (motherland). This is because customs and national feelings differ. Thus, we can understand that the human factor plays an important role in the formation, expression, and active use of every lexeme in speech.

In conclusion, language is the inner world of a human being. It expresses everything in its own way. Peoples living in hot, desert regions may love their sands and warm climate and express this in poems and epics, while those living in predominantly cold climates glorify their specific weather conditions. These elements even turn into similes and metaphors and are widely used in speech. Proverbs, folk songs, sayings, fairy tales, and other remarkable examples of oral folklore frequently contain expressions related to these elements. This is because language is always in motion. It is not merely a means of communication between people, but also a tool that expresses, interprets, and comprehends the model of the world as seen through human perception. Since peoples are different, and religions, languages, and cultures vary, the linguistic picture of the world also differs accordingly.

Fayziyeva Hafiza Alisher qizi was born on August 10, 2002, in Chust district, Namangan region. In 2024, she graduated from the Faculty of Philology of Namangan State University. Currently, she is a second-year master’s student at the Department of Philology of Namangan State Pedagogical Institute, where she is conducting scientific research on the topic “Anthropocentric Linguistics and Its Study.”

THE PHILOSOPHICAL CONNECTION BETWEEN HUMAN BEINGS AND EXISTENCE

Annotation:

This article analyzes the philosophical connection between human beings and existence. It examines the place of humans in being, their relationship with nature and society, and the interaction between consciousness and matter from a philosophical standpoint. The article compares the views of Eastern and Western thinkers on the relationship between the human and existence with modern philosophical concepts, substantiating the idea of harmony between human thought and being.

Keywords: human, existence, philosophy, consciousness, matter, thought, being, nature, spirituality, Eastern and Western philosophy.

Introduction

The philosophical connection between the human being and existence has been one of the central themes of philosophy since ancient times. Humans, as a part of existence, are also the beings who perceive, transform, and give meaning to it. Therefore, understanding the role and position of the human in existence has been a significant subject in every era of philosophical thought.

Eastern thinkers such as al-Farabi, Ibn Sina, al-Biruni, and Alisher Navoi considered the human being a creature striving toward moral and spiritual perfection. Western philosophers such as Plato, Aristotle, Hegel, and Kant emphasized the active role of human reason in comprehending existence. In contemporary times, the issue is interpreted more deeply through the lenses of ecology, technology, and ethical values.

Main Part

The Philosophical Essence of the Concept of “Existence”

The concept of existence encompasses everything that is present — nature, society, humans, and consciousness. Philosophically, existence is the general form of being, the unity of everything that exists or may exist.

Materialist philosophers such as Democritus, Epicurus, Marx, and Engels argued that the foundation of existence is matter. According to them, consciousness is a product of matter, and humans, being part of nature, comprehend and transform it.

Idealist philosophy, on the other hand, regards the foundation of existence as an idea, spirit, or God. Plato maintained that true being exists in the realm of ideas, while the material world is only its shadow. Hegel explained existence as the process of the “absolute spirit” knowing itself.

The Place of the Human Being in Existence

A human is a conscious being capable of understanding, transforming, and valuing existence. The role of humans in being is twofold:

1. On the one hand, humans are inseparable from nature as part of it;

2. On the other hand, thanks to consciousness and intellect, humans comprehend being in a conscious and reflective manner.

Ibn Sina stated that “a human understands himself through understanding existence.” Al-Farabi wrote that “the path to happiness lies in knowing existence and living in accordance with it.”

In the modern world, the balance between humans and existence is reflected particularly in ecological issues. Although technological progress enables humans to transform nature, preserving the natural balance of existence has become a philosophical and ethical necessity.

Human and Existence in Eastern and Western Philosophy

Eastern philosophy views humans in harmony with existence, emphasizing spiritual purity and moral perfection. Navoi’s concept of the “perfect human” connects the human role in being with ethical and spiritual development.

Western philosophy, by contrast, focuses on the active cognitive role of the human being — understanding existence through reason, logic, and experience. Kant described the human as “a being who understands the world through experience,” while Hegel considered the human “a spirit analyzing existence through reason.”

Thus, Eastern philosophy emphasizes spirituality and harmony, whereas Western philosophy prioritizes intellect and cognition. Both perspectives complement each other in explaining the deep philosophical connection between humans and existence.

Conclusion

The philosophical relationship between the human being and existence remains an eternal subject of human thought. A human is part of existence; yet, at the same time, the only being capable of understanding and transforming it. To comprehend existence is to comprehend oneself.

Therefore, the moral development of the human, the freedom of thought, and ethical responsibility are inseparable aspects of understanding existence. In today’s age of globalization and rapid technological change, harmonious coexistence between humans and existence — protecting nature and fostering spirituality — becomes an essential philosophical direction for the future of humanity.

Thus, the philosophical connection between human beings and existence represents one of the most fundamental questions of human thought. Humans, as both part of being and its conscious interpreter, form a unified, mutually dependent system with existence.

References

1. Hegel G.W.F. Philosophy of Spirit. Moscow: Mysl, 1977.

2. Ibn Sina. Kitab al-Shifa. Tashkent: Fan, 1980.

3. Al-Farabi. The Virtuous City. Tashkent: Yozuvchi, 1993.

4. Kant I. Critique of Pure Reason. Moscow: Nauka, 1994.

5. Alisher Navoi. Mahbub ul-Qulub. Tashkent: G‘afur G‘ulom Publishing, 1983.

6. G‘afurov B. Fundamentals of Philosophy. Tashkent: Uzbekistan, 2010.

7. To‘xtasinov A. Philosophy of Human and Existence. Samarkand: SamSU Press, 2021.

Xudoyberdiyeva Mohiniso was born on May 22, 2006, in Denov district, Surxondaryo region. She is currently a second-year student at the Faculty of History, Denov Institute of Entrepreneurship and Pedagogy.

When will I accept that I feel alive, if that ever happens?

One consuming tenderness flickering between fear and warmth, feel alive.

Two who enrapture my time, my being, my heart, I feel alive.

Collecting words I consume as wisdom while

cycling back to old conversations helps me feel alive.

Voluntarily measuring variations of matching visions

verify the mass between my shoulders, making me feel alive.

On the isolated islands above, I interpret my wrongings

and believe the design lied about my tendency to feel alive.

I decided for the first ten years of my life

to drink my spit and hide so I wouldn’t feel alive.

Since the sunflowers started speaking towards the sun,

I’ve struggled to fully feel alive.

Seeing myself surrounded by bloomers saying similar statements

to each other, I don’t associate with them, those who feel alive.

Even if we may agree, I battle between the truth

or continuing to drink my spit, denying that I feel alive.

There is nothing wrong with others who do, not to mention

I do feel sorrow for those persecuted who feel alive.

Honestly, I don’t want to endure any more of the

exhausting longing that stems from the way I feel alive.

Kass is only an example of a field of sunflowers who wilt internally,

those who hate themselves the hardest, feel alive.

When November Won’t Whistle

When will November find the way back home?

Why won’t the withered waters

Evaporate leaving me to suffocate

In the widely arranged wrath of

Eleven months complete with wronging.

I place a droplet of stone cold

Designing a pure perfect painting

Pointing to the people of the compass

West stitching on skin, North drawing on tongue,

East missing, South poorly printed red.

Pouring out of my nose, feeding onto what is left

So I roll and I reek in remnants

Until it stops raining, though quickly,

Where I am left to wait through the months wail once again.

First Sonnet

I love writing as a personal ability

I can use it and make whatever I want as I see fit

It feels enlightening, and has the capacity to be frightening

There is no way I will use the term “lit”

No, there are no terms to describe it for me

I use it every day, or at least think about it, I am not obsessed with it

Coming up with such ideas is always good with a cup of British tea

For my level of skill despite being only above average I do not contest it

Creations Encompassed

Singular, I am one singular being?

I disagree, I am many, and many am I

That belief always sways while I flip a dime

“Will these thoughts change with enough time?”

There is no one to answer but myself

The mind both does and does not have such wealth

I hear the silence as music

Although off-topic, I peer through the darkness

The light shines through and I am in a world of white

Too bright, then too dark

It is no walk in the park

This is my mind, why not have a look inside

I disagree with me being one

I live in all of my creations who will not be undone.

The Interconnection of Family and Society in Uzbekistan

Abu Rayhan Beruni

Urgench State University Faculty of Socio-Economic Sciences

Field of Study: Jurisprudence

Abstract: This article analyzes the essence of the close interconnection between family and society in Uzbekistan, as well as its social, spiritual, and legal foundations. The family is the fundamental unit of society and a sacred institution. The Constitution of the Republic of Uzbekistan emphasizes that the family is under state protection. The stability of society, the upbringing of a morally mature generation, and the preservation of national values are directly linked to the strength of the family institution.

Conclusion: The role of the family in society is invaluable. Strong, harmonious, and value-based families ensure social stability and sustainable development.

Bakeame: Rain in the sunshine

after the downpour

white blossoms

falling from damaged

tree limbs

softer than a dream

lover’s skin

…………………………………………………….

Fuchikunun: Rain that comes inside

A glimpse

of nothingness:

an empty

mirror reflects

interior rain

…………………………………………………..

Mifu San-U: Merciless rain and wind

Like Sinead

singing in the rain

the voice of

an angel

besieged by

demons

Pipipiri: A little light rain

Light Spring

rain:

recalling all

those who

passed before

us

………………………………………………………………

Wakabu Ame: Rain falling on new leaves

Early morning

Spring rain

on new leaves:

a festival of

white

………………………………………………………………….

Oniwaaarai: Rain after a religious festival

After the outdoor

wedding

rain consecrates

the union

Deiu: Rain mixed with ashes

So much

black rain

                                           !

How many

people have

died

      ?

………………………………………………………………….

Zanteki: Remaining raindrops after rain

Lingering drop

on bare

new budding

branch

about to

fall

………………………………………………….

After the funeral

incessant

rain on a tin

roof