When we look back at the turn of the 20th century, we are flooded with a general feeling that the old times were good. The people were good, and its reason too was obvious, they were God-fearing, believed in goodness, visited holy places, undertook pilgrimages, and, it was joint family system, which was helpful in nurturing fellow feeling, empathy and compassion.
As the time passed, modernism took over, which meant the fall of the agrarian life, and the onset of the mechanical age. The peace of the village life was lost to the lure of the market town. As the times moved forward, the village was discarded and the people started migrating to the city. Villages were left barren and this process has kept pace even today. Migration from the villages to the cities is still going on unchecked.
What I am going to focus here is how the quality of man has dwindled over time, as machination has increased. Prosperity appears to have grown but along with it, men who enjoy thousands of amenities, have lost something very precious. I can draw a line too, with which many perceptive readers may not be in agreement. There was a generation which started working during the seventies. Before them, there was a generation of great scholars who inhabited the universities. The 2nd generation starts with seventies, in which the young men who joined services, were still touched with some sort of idealism. Actually, sixties and seventies were the times when in our country the socialist movement was in full swing, and reading Russian literature was in vogue. These young men found idealism injected into their blood and their thought too.
The generation which took to work in eighties too was touched by that idealism. They had a feeling of being true to their profession. These were the times when people felt that copying was a moral aberration. Teachers still believed in teaching the students most of the times without getting any remuneration. Morality was still a subject of debate in Colleges and Universities.
However, nineties saw an abrupt change in the sensibility of the people, and it transformed the sensibility of the time as well. This was the moment when ultra-modern times had set in. Desktop had given way to the laptop, mobiles to smart phone. These were the times when people realized there was a city called Kota in Rajasthan. Now, the race was between money and success. The more the money, the greater the success. The students were after packages. Teachers were after tuitions. It was a world of the go-getters. Those who had money could get seats in medical colleges.
It was here that the growing civilization completely shed its idealistic credentials. Now, the teachers, the students and even parents had only one passion. Job. Money was no consideration. And during these times, we gave legitimacy to a thousand things which were considered taboo in previous times. The most important thing were money and success, followed by a sense of freedom, which shook the family from its foundations.
Today, the teachers have lost all idealistic orientation. Religiosity has increased, though its internal content is missing. There is more and more knowledge and great and great success, yet students and even teachers lack basics of human behaviour. In other words, knowledge has given them fat marks sheets, top positions, without bringing to them the most precious virtue which was essential to make life meaningful: wisdom.
Today, we have a generation which has no faith in wisdom. We have administrators who have no faith in creativity. Paperwork, data, and keeping the teachers busy is the basic framework of educational policies. We know a thousand things, without understanding the basics of human character. The electronic revolution and now the AI have further reduced the man-hours which man could use for himself. The great issue today, in my opinion is, man has no time for himself, for his family, and for his mind. It is the phase when philosophy is dead, the philosopher is dead. The academic has been reduced to a paper tiger. He is forced to become a scholar where his only job is to cut and paste the available knowledge, which makes no sense to the man in the street.
We are passing through the worst phase of human development where facilities have increased, but man’s humanity is in decline. We need to arrest this fall. We need to return to a routine where we have free time for ourselves. Where we could slow down the pace of time. We need to revert back and retrieve the values we have lost in our passion for growth.
Dr. Jernail Singh Anand, with an opus of 180 plus books, is Laureate of the Seneca, Charter of Morava, Franz Kafka and Maxim Gorky awards. His name adorns the Poets’ Rock in Serbia. Anand is a towering literary figure whose work embodies a rare fusion of creativity, intellect, and moral vision.
The novel opens with a shocking scene resembling a crime scene: the body of a young man named Yam is found in the square of Bran Castle in Germany, pierced by a metal rod engraved with the symbolic phrase: “You have water, but you do not have the soul.” The author uses this opening scene as a reverse introduction, beginning the narrative from its end before moving back to the past of the protagonist Yim and her struggle. Events unfold through a temporal overlap between past and present, as information about Yam (the transgender character) is gradually revealed through Yim’s memories, diary-like narration, mobile phone entries, and messages.
The narrative relies on a stream-of-consciousness technique (internal monologue), immersed in the free flow of the protagonist’s thoughts. Memories and reflections move non-linearly through Yim’s consciousness, shifting at times to her childhood in the Ghouta region of Syria, and at others to her migration or transition experience in Europe. The text highlights the tension between childhood memories (the absence of the mother and family disintegration) and present challenges (war, displacement, and integration into Western society). Thus, time and space intersect: the setting shifts from “traditional Syria” to “liberal Europe,” and time oscillates between the era of war and the era of exile. Critics have noted that this technique powerfully conveys the protagonist’s inner alienation, as Yim/Yam’s character gradually unfolds through narratives of travel and the hardships of asylum.
Characters
The novel centers on the main character Yim, who embodies the core conflict, surrounded by secondary characters, most notably: her deceased Syrian husband (the initial motive for migration), the German woman Ferdwald, who encourages her transition, the Lebanese friend Elena, and the emotionally absent and abusive father who traumatized her childhood. Through these characters, the novel dramatizes the dichotomy between the conservative East and the open West, between the “original conscience” and the “acquired self.” This character construction reinforces the idea of a triple identity: the protagonist exists as a blend of an Eastern woman, a Western man, and a lost child, locked in a continuous struggle with a fragmented self.
Core Themes and Issues
The novel fundamentally revolves around questions of identity in both existential and gendered senses. It portrays Yim’s suffering in her search for a stable self and a meaningful life, followed by her gender transition into Yam as an attempt at psychological healing from inner conflict. The work highlights the tension between her original identity and her acquired one: Yim experiences alienation from her new body and contradictory thoughts, caught between what her Eastern culture shaped in her and what the liberal West promotes. One critical study notes that the novel “examines Yim’s experience and interactions while crossing into a third gender, and how individual identity is formed and shaped by social conditions,” presenting gender transition as a decisive choice that confronts the protagonist with conflicting identities and leads to profound psychological turmoil.
The inner conflict is closely linked to external circumstances: life trials—parental loss, war, and patriarchal oppression—push Yim toward radical choices. Critical analysis suggests that these surrounding conditions drove her toward gender transition as a fateful option, yet the narrative demonstrates that this decision did not bring inner peace but instead intensified her sense of alienation and non-belonging. The protagonist’s opening testimony reflects this fracture: “I am merely the ghost of a lost man… living in a body that does not belong to him…”, underscoring the duality of gender and the impossibility of harmony between its poles.
The novel also addresses sexual liberation and homosexuality. It presents Ferdwald, a lesbian German woman who supports the transition, alongside other lesbian female characters, while criticizing sexual stereotyping in Arab societies. At the same time, it emphasizes that Western “enlightened” practices—encouraging homosexuality and transition—do not prevent the protagonist’s tragedy, but rather intensify her conflict. A journalist remarks that the novel shows how “the alleged freedom of the West quickly reveals its hidden complexities when the protagonist confronts the tragedy of integration and the exploitation of migrants,” placing the work in a critical position toward both Eastern and Western behaviors.
Additionally, the novel incorporates political and social entanglements such as asylum, smuggling, and addiction. It sheds light on refugee hardships, including the dangers posed by smugglers, and criticizes cultural fragility and the absence of social support. Although the plot centers on an individual tragedy, it ultimately projects a broader human catastrophe: the search for identity within constantly shifting environments.
Symbolism and Significance
The novel employs powerful symbols that deepen its thematic dimensions. Foremost among these is water, which recurs at pivotal moments (Europe, transition, death) as a dual symbol: on one hand, life, fluidity, and hope for freedom; on the other, drowning, destruction, and fear of collapse. Water emerges as a witness to the bleeding and fragmentation of the soul; the engraved phrase “You have water, but you do not have the soul” unites hope with tragedy, turning water into a symbol of contradiction between survival and loss.
Another prominent symbol is the number three. The title “Third of Three” suggests fragmentation and disintegration, implicitly pointing to a triangular identity (masculinity, femininity, and lost childhood) and the imbalance between them. Critics argue that the number three in the novel “indicates a state of fragmentation between past and present, self and other, and between beautiful dreams and bitter reality.” Each transformation or decision by the protagonist thus reenacts this fragile triadic condition, where the desired harmony remains unattainable.
Overall, the novel employs these symbols with expressive eloquence, suggesting that the battle over identity unfolds on rich symbolic ground. Tattoos, slogans, and blood recur in a dense network, turning each dramatic scene into a direct reflection of the inner struggle.
Style and Language
The language of the novel leans toward clear analytical narration with occasional lyrical descriptiveness. Some critics have praised Al-Mismar’s engaging style and adherence to narrative structure, combining dialogue, description, imagination, and internal monologue (including writings and mobile messages) within a cohesive plot. The protagonist’s narrative voice is personal and dynamic, marked by strong metaphors—such as “a raging sea whose depths cannot be reached”—and an intense expression of femininity and inner violence.
However, some observers note that the novel allows ample space for direct social commentary. At times, its style tends toward explicit didacticism, reinforcing its message through repetition and moral emphasis. One critic argued that the narrative structure lacks the familiar artistic complexity of tightly plotted novels, occasionally approaching a socially motivated discourse clothed in fictional form. Conversely, many readers believe that the open, poetic, and descriptive language—driven by the rhythm of stream of consciousness—draws deeply into the protagonist’s psyche, granting the text emotional authenticity.
Aesthetically, the work relies on the repetition of key terms (water, soul, loss) and figurative imagery (simile and suggestion) to reinforce its message. The title itself—“a ghost of a lost man”—functions as a poetic metaphor, infusing the text with lyrical tension throughout the protagonist’s internal expressions. At the same time, the author presents events in accessible, readable language, avoiding explicit sexual scenes and instead focusing on the psychological and existential struggle of identity, rather than sensational description.
The Novel within Contemporary Arabic Literature
“Third of Three: Fragments of the Self” occupies a distinctive position in contemporary Arabic literature, as it addresses issues of sexual and gender identity with unprecedented frankness. The novel belongs to a small body of Arabic works that tackle such sensitive themes, surpassing the customary limits of the local literary canon. Critics have observed that Al-Mismar does not follow Western writers (such as Leslie Feinberg or Jeffrey Eugenides) in affirming a “third identity” as a final resolution; instead, he adopts an opposing approach that exposes the psychological fragility of such identities. In this sense, the novel is bold in its proposition and has been described as “a daring literary work that addresses issues of identity and gender transition.”
The importance of the novel lies in its call for the Arab East to reconsider assumptions about imported notions of freedom and openness from the West. It urges Arab readers to confront inherited stereotypes about gender and migration, and calls institutions and societies to engage with these dilemmas realistically. From this perspective, the novel represents a qualitative shift in the treatment of gender issues in Arabic literature, moving beyond traditional debates about women’s roles to delve into the deeper contradictions between masculinity, femininity, self, and other.
Critical and Popular Reception
Third of Three received multiple critical readings following its publication. Critics wrote extensively about its boldness and psychological depth, with Al-Mayadeen describing it as one of the “daring literary works” addressing identity. Detailed analyses appeared in newspapers and literary platforms such as Al-Ra’i, Nakheel Iraqi, and Radar Al-Arab, examining its structure, themes, and style. The author also participated in book signings and literary discussions (in Beirut and Hermel, for example), attended by audiences and activists concerned with human rights and gender issues.
At the popular level, the novel attracted attention on digital reading platforms, with approximately 9.9 thousand readers on Kotobati and a high rating of 5.0/5, reflecting strong engagement with the text. Despite criticism of its direct style, the novel sparked debate and discussion in cultural forums and gained a reference status among Arabic works attempting to engage with gender identity issues.
In sum, reception indicates that Third of Three has been described as an exceptional and significant novel. Through a skillful blend of narration, psychological analysis, and symbolism, Ashraf Al-Mismar raises sharp questions about selfhood and belonging. Despite differing opinions about its style, the novel has undeniably left its mark on the contemporary literary scene by pushing the boundaries of subject matter and narrative courage.
The Drama of the Snow and Sebastian Sumac in that Season
-words and picture by Brian Michael Barbeito
It kept descending in the night, and for the most part, seemed like a wild secret or strange dream. It was pretty, certainly, like silent music orchestras floating around the industrial grade electric lights of town roads curt and organized or the playfully amidst Christmas bulbs residential and red, blue, yellow, green, and even purple.
And there were dreams when Sebastian Sumac did fall asleep amidst his books. A Malcolm Lowry book, a Charlie Brown book called, You’ve Got a Friend Charlie Brown, and a few others. He dreamt of clothing and people that he had outgrown, situations that didn’t fit him anymore. The subconscious was figuring things out. Many of the dreams had him lost in large cities with multitudes around, a populace that he didn’t know or fit into. He tried always to find his way home, or a sympathetic soul, but rarely encountered either.
And out there the winds northern blew the new snow to and from, and made wild crazed drifts across country roads, roads that had white outs for there was nothing to break or block the snow drifts. Finally, if one were travelling from the north to the south, the first structure of the town was an impossibly old church with stained yellow bricks, a marker of another time. It had a graveyard in the back with about thirty or forty souls buried and the stone markers though tall and well built, didn’t have the names any longer as time and seasons had eroded them. Now, each it was just a memory a soul anonymous, as perhaps little, or no other souls knew who the departed were.
Then places where the nocturnal animals travelled widely. Deer. Coyote. Perhaps other things. Their tracks could be seen on the bright of days after the snowstorms and sometimes it seemed they had gone along the very middle of frozen streams, beige reeds, and bushes on the sides very still then in time like artifacts from photographs. Sebastian pictured them, and how beautiful all the creatures looked then, say, under the quiet bright moon and going along more like a painting or dream, a separate and somehow dignified world that little to nobody ever saw.
Then the big box stores, their humungous parking lots, some abandoned vehicles on the edges and the odd large transport truck or trailer. The new world had taken over the old world and was spreading like a wave intent on overcoming coastlines and having the pulse and prowess of a seemingly infinite world behind it. Urban sprawl uniform and intentionally unoriginal, and each set of kilometres displaying a series of the same petrol stations and strip plazas and inhabitants also.
In the days Sebastian, who had shed his old name and named himself after the trees that remained red deeply and always struck his consciousness in faraway meadows and fields in a benevolent manner. He had read that some cultures had even used the sumac for dye in clothing. In an ever changing world all one really had was oneself and oneself in that situation was like the sumac when it succeeded…colourful, upright, a unique phenomenon under the azure sky…all and everything peaceful and unique up the way from labyrinthine paths in the whimsical wondrous woodlands and far enough away from the sky infrastructure of troubled and over populated cities and towns.
He stopped often and sat with a warm coffee. The shops had decorated the windows with stickers of towns themselves, towns decorated with trees and snowflakes. Again, the snow. He watched the sticker snow and the light sprinkles of snow arriving outside. And the patrons often talked of such also. ‘They are calling for more on Tuesday,’ or ‘Soon, like last year, we are going to run out of places to put it all…’ Some people were with friends and others with family, but Sumac was mostly alone. Alone with the vision of the snow, the idea of poems and travel logs or epistolary. And with the nights. The drama of dreams, books, and writing…and that snow…sometimes wafting down easily, like a languid journey being had, but also at moments fast, vexatiously even, in a rush, some gods of the other upper world intent on making winter a true winter certainty.
Brian Michael Barbeito is a Canadian poet, writer, and photographer. His most recent book, a compilation of prose poems and landscape photography, is titled The Book of Love and Mourning.
HIDDEN HISTORY IN THE EYES: THE INNER WORLD OF HUMANS
Aliyeva Aziza Utkirovna
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.
Field of study: Preschool Education and Methodology
Puchon University
Master’s student in Educational Management
Types of Visual Activities in Preschool Educational Institutions
Puchon University
Field of Study: Educational Management
Student of Group 1-C
Abdullayeva Feruza Khayrulla qizi
Middle group teacher at Preschool Educational Institution No. 18,
Gulistan City, Syrdarya Region
ABSTRACT
This article highlights the role of visual activities in the comprehensive development of children in Preschool Educational Institutions (PEIs), as well as their importance in the formation of aesthetic knowledge. Visual activities contribute significantly to the intellectual, emotional, and creative growth of preschool children.
In preschool educational institutions, visual activities help develop analytical and synthetic thinking skills in children whose cognitive abilities are still insufficiently developed. Through visual activities, children are taught to perceive and represent the world through various colors, enrich their imagination, and learn to protect and care for nature and animals.
Object of the Research
The process of conducting visual activity lessons in preschool educational institutions and the observance of safety rules by teachers during the organization of these activities.
Main Part
A. Types of Visual Activities
Types of visual activities refer to the process of depicting objects, phenomena, or imagined images from the surrounding environment using various tools. This is a creative activity primarily based on visual perception and representation, and it is manifested in the following forms:
1. Drawing – Graphics and painting are widely used in preschool educational institutions within this field.
2. Sculpting – The use of three-dimensional forms. This method is applied when children create various objects using clay. It contributes to the development of fine motor skills and sensory perception. For example, children learn to distinguish between hard and soft, big and small objects.
3. Decorative and Applied Art (patterns and ornaments) – This type is mainly used with senior and preparatory group children, as they are capable of decorating with aesthetic taste. Considering the creative thinking and ability of older preschool children to create images, this activity can be effectively implemented.
White paper, colored paper, and cardboard – Essential materials for creating visual works. In preschool educational institutions, white and colored paper and cardboard are widely used in visual activities.
Handout materials – Cards or various objects appropriate to the age group and topic, which help children acquire new knowledge.
Construction sets – LEGO blocks and sets designed for assembling parts, such as Mosaic, Tangram, and the Columbus Egg. These sets enable children to learn unconventional forms of sculpting.
Herbariums – Collections of dried plants commonly used in education, scientific research, or decorative and applied art. Flowers, leaves, and various plants collected during walks with preschool children can be dried and used in creative activities. For example, dried straw can be used to create decorative fairy-tale characters or animate certain scenes.
Colored pencils – Pencils of various colors used for drawing, coloring, and creative activities. They are generally divided into three types:
1. Standard colored pencils – Wooden pencils used for coloring.
2. Watercolor pencils – Coloring tools that produce color when mixed with water.
3. Pastel pencils – Soft pencils that produce bright and vivid colors.
Porcelain dough – Due to its properties, such as softness, flexibility, smoothness, and ability to take any desired shape, it is convenient for creative activities.
In preschool educational settings, children can also be shown that natural dyes can be obtained by cutting red beetroot into pieces and applying it to paper.
Conclusion
The conducted analysis shows that through various types of visual activities, children enrich their inner world, develop aesthetic taste, learn to perceive nature and the environment, and are taught not to harm them. In addition, visual activities help children understand changes occurring in the surrounding world, including seasonal changes in nature.
Expected Results
During visual activity sessions, children learn to complete tasks in an orderly manner without disturbing others, respect one another, share learning materials, and work collaboratively. Upon completion of the activity, children experience satisfaction and joy from their own work.
References
1. Sakulina, N. R. Drawing, Appliqué, and Clay Work in Kindergarten.
2. Kamorova, T. S. Visual Arts Lessons.
3. Khasanova, T. Sh. Teaching Visual Activities. Tashkent, 2020.
4. Mahmudova, O. A., & Mahmudova, S. A. Technologies of Working with Plastic Materials in the Preschool Education System (Textbook). Tashkent, 2019.
5. Abdirasilov, S. F. Methods of Teaching Visual Arts. Tashkent, 2012.
6. Shodiyev, A. S. Preschool Education Pedagogy. Tashkent, 2018.
Science and Innovation: The Impact on Education and Society
Annotation
This paper explores how science and innovation have transformed education and society in the modern world. It discusses the role of technology in enhancing learning, improving access to information, and shaping global communication. The study also highlights how scientific progress influences social development, human values, and the economy. The article concludes that science and innovation not only drive technological advancement but also play a key role in building knowledge-based societies and promoting sustainable growth.
Science and innovation have always been the foundation of human progress. From the invention of the wheel to the creation of artificial intelligence, every great leap in human history has been fueled by curiosity, creativity, and the desire to solve problems. In the 21st century, the relationship between science and education has become more intertwined than ever before. The modern education system depends on scientific discoveries and technological innovations to prepare students for a fast-changing world. This paper discusses the influence of science and innovation on education and society, focusing on how they shape the way people learn, communicate, and live.
Science and the Transformation of Education
Science has revolutionized the way education is delivered, experienced, and understood. Modern teaching methods are no longer limited to classrooms or textbooks. Instead, they are supported by digital technologies, interactive learning platforms, and online resources that make education more flexible and accessible. For instance, online education tools such as Coursera, Khan Academy, and Google Classroom have made it possible for students to learn from anywhere in the world. Scientific research in psychology and pedagogy has also improved our understanding of how people learn, leading to more effective teaching methods that support critical thinking, creativity, and collaboration.
Another major impact of science on education is the development of STEM (Science, Technology, Engineering, and Mathematics) programs. These disciplines encourage students to apply scientific thinking to real-world problems, promoting innovation and problem-solving skills. In many countries, governments and institutions now emphasize STEM education as a foundation for future economic growth and technological leadership. Science also encourages evidence-based learning, where students are trained to question, experiment, and draw conclusions from data rather than rely on assumptions.
Innovation and Educational Technology
Innovation is the practical expression of scientific discovery. In education, innovation has led to the creation of digital tools that make learning more engaging and efficient. Artificial intelligence (AI), virtual reality (VR), and machine learning are now being integrated into classrooms to personalize education and support students with different learning styles. For example, AI-powered systems can analyze a student’s performance and adapt lessons to match their pace and abilities. Similarly, virtual reality allows students to explore complex scientific concepts or historical events through immersive simulations, making abstract knowledge tangible and exciting.
The COVID-19 pandemic further demonstrated the power of innovation in education. When schools closed, digital platforms became the primary medium of learning. Although this transition was challenging, it also showed how resilient and adaptable the education system can be when supported by technology. In the long term, these innovations will continue to shape hybrid learning models that combine traditional teaching with online flexibility, ensuring that education remains accessible in any situation.
Science, Innovation, and Society
Science and innovation do not only transform education—they reshape society as a whole. Scientific progress has improved healthcare, transportation, communication, and quality of life. Today’s society is driven by knowledge and information, and innovation serves as its main engine. The internet, smartphones, and renewable energy technologies have changed the way people work, interact, and think. As a result, societies have become more interconnected and globally aware.
However, scientific and technological progress also brings ethical and social challenges. Issues such as data privacy, automation, and environmental degradation have raised new questions about how innovation should be used responsibly. Education plays a key role in addressing these challenges by teaching people to think critically about the social impact of technology and to use science ethically. A well-educated society is better prepared to balance progress with morality, ensuring that innovation serves humanity rather than harms it.
The Role of Science and Innovation in Economic Development
Education, science, and innovation are the cornerstones of economic growth. Countries that invest in scientific research and technology tend to have stronger economies and higher living standards. For example, nations such as Japan, South Korea, and Germany have built their success on innovation-driven education systems. By supporting research institutions and encouraging creativity, they have turned knowledge into practical solutions and global competitiveness. In developing countries, promoting innovation in education can help reduce inequality and open new opportunities for youth.
Scientific innovation also creates new industries and jobs. Fields such as biotechnology, renewable energy, and information technology are expanding rapidly, demanding a workforce that is educated, adaptable, and innovative. Therefore, investing in science-based education is not only about knowledge—it is about securing a sustainable economic future.
The Social and Cultural Influence of Scientific Innovation
Beyond economics, science and innovation shape human values and social behavior. The spread of information through digital media has created a global culture of learning and collaboration. People from different backgrounds can now share knowledge instantly, promoting cultural exchange and mutual understanding. At the same time, this digital era has introduced challenges such as misinformation and overreliance on technology. To overcome these, education must focus on developing digital literacy and ethical awareness.
Innovation also supports social inclusion. Assistive technologies help people with disabilities access education and participate fully in society. Scientific innovations in medicine and engineering improve quality of life and extend human potential. Thus, the social impact of science and innovation goes far beyond laboratories—it reaches every aspect of human existence.
Conclusion
In conclusion, science and innovation have become inseparable elements of education and society. They drive progress, expand knowledge, and connect people across the globe. While they offer tremendous benefits, they also require responsibility, ethical awareness, and continued investment in education. The future depends on how wisely humanity uses science and innovation—not only to advance technology but also to promote equality, sustainability, and human well-being. Education is the key to ensuring that innovation serves society positively, guiding the next generation of thinkers, inventors, and leaders toward a brighter, more intelligent world.
References
UNESCO (2023). Science, Technology and Innovation in Education. Paris: UNESCO Publishing.
OECD (2022). The Future of Education and Skills 2030. Organisation for Economic Co-operation and Development.
World Bank (2021). Innovation and Economic Development: The Role of Education. Washington, DC: World Bank Group.
Schwab, K. (2017). The Fourth Industrial Revolution. New York: Crown Business.
National Science Foundation (2020). Science and Engineering Indicators. Washington, DC: NSF.
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.
