Some Ethical Considerations

In a world necessarily conceived as vast or even immense, it is important to consider for ourselves—the necessary center of our attention and perception, and the sole source of our intelligent reflection—that we can only observe a very small part of it, then focus our attention on even less, and logically, if we can even think intelligently about an even smaller portion…

In this vast world, of which we can only reflect on a necessarily much smaller part, and in which we almost necessarily perceive, as far as I know, as men or women, the presence around us of other men or women who, as far as we can tell, constitute representatives of our species—and even if we are not entirely certain of this, since, in Descartes’ words, they could be automata or even images, after all—and although it may be considered that we could never know any of them completely for certain, because we are ourselves and they are not, we can nevertheless, through interaction with them, whether personal or cultural, and through the use of language or what our behavior involves : be corresponding with these people, often when we observe them, and if not, researching or learning about them, at the very least through language and then through logical, and often intelligent, reflection on their own language and behavior.

This allows us, through what we call social norms, to understand each person or group of people who can be perceived, observed, and then reflected upon in order to interact with them and shape our lives around them. By observing this social norm, convention, or consensus of behavior accepted by everyone within a society, and often simply by applying what is legitimate—respectful of the law and perhaps of the tolerance observed around us—we can live a life that is as safe and less dangerous as possible. Even though a part of this danger or risk to our own life, existence, cannot yet be entirely evaded as coming to us from the social body, certainly, this is commonly accepted, the life which is by reason closest to the conventions observed between various people and for their social organization is undoubtedly the least risky and can be the best condition for us to be able to, by our activity, hope to establish ourselves and prosper through study and work, as long as we find satisfaction or pleasure in it – I believe.

So, morality, this notion of directing our intelligent will toward our behavior in society, is often—and it seems to me as well—designated as the best way to live intelligently in society for as much as possible. This is because if each person determines the modality of their actions according to overall criteria that resonate with them, either through an affinity with ideas, or with people who share them, or through a taste for a particular activity, or perhaps a particular sensation or feeling, then those who necessarily have a life that unfolds in time and is oriented in space will be better able to find coherence between their efforts and their undertakings or interests, and between these and the relevance of their ideas in what they conceive or hope for, or in what they believe. The result, I believe, will be—or so it is said—a better sense of both themselves and their accurate understanding of the world, as they see fit.

This morality—or, as I would personally prefer to call it, for my own reflection here, the somewhat more limited term “ethics”—is traditionally defined by philosophers, particularly the Greeks, as an attraction to and a will to work for the good, whether considered for oneself or for others, and vice versa.

The good is often defined by these same philosophers as encompassing four notions: beauty, goodness, utility, and pleasure. Here, I, Timothy, who subscribe to this definition of both morality or ethics and that of the good, must acknowledge that I am not so important as to claim to know nothing more about it or to be unable to define it better. And while moral or ethical good is certainly a commonly established concept, I cannot claim to already possess it, but only that I can express a desire to approach it.

When we act legitimately and observe the tolerance of customs and traditions in our pursuit of good, then I believe that our intellectual capacity and perhaps a little intelligence will suffice for the life we ​​lead in society to be, indeed, through reciprocity I believe, good, beautiful, pleasant, and useful… And this is something I believe I have often observed around me. But as for the opposite of good, which we call evil, composed of physical or intellectual suffering and a supposed form of satisfaction derived from this suffering, whether inflicted to oneself or another, it is important to reject it; this is, moreover, the unequivocal social norm. And if you feel drawn to moving away from it, I believe, and if, unfortunately, you should because it has happened find it better to recover from it and then move away from it, this seems rational and appropriate to me. Moreover, if evil, the opposite of good, were composed of ugliness, wickedness, uselessness, and unpleasantness, I personally cannot envision any appeal in it, nor do I understand how anyone could find any in it. As the proverb says, if we reject evil and distance ourselves from it, it will not harm us.

However, if we strive for good, I believe that logically, through the exercise of our will, we increasingly align ourselves with it. Similarly, through study and action, we can improve our abilities. More generally, I believe that wanting to do good, then observing how to undertake it, and considering its principles in order to reflect on how to implement them, ultimately determining one’s behavior, and then persevering in this, is already, up to that point, doing good! Thus, we will begin to live better.

I have only intended to express very common considerations here in order to visualize them in writing, and I am certainly no one else capable of explaining or teaching a complex concept or line of reasoning to another, as I possess neither a vast vocabulary nor the texts of the masters of the past. However, even for myself, I realize as I write these few lines that, much as I expressed earlier, attempting to define this seemingly simple question of ethics in writing has required an effort that, as long as I applied myself to it, has greatly helped me to better understand it and opens up new perspectives now, allowing me, I hope, to then conceive of new ideas.

Timothée
Paris, France 
26.V.16. 

*****

Born in 1984 in Paris, France, Timothee Bordenave is a French author of fiction and essays, and a poet. He has published many books, about 25 to date, and his literary works have been translated in large parts to about 20 languages… He is also a visual artist, whose photographs and paintings have been shown in France and in various international locations.

He used to work directing libraries in Paris, and nowadays he is a full time creative.

One of the most prominent figures in Uzbek sports is Bahodir Jalolov, who competes in the heavyweight division of boxing. Jalolov’s accomplishments on the international stage are remarkable, not only for his formidable strength but also for his technical prowess, strategic acumen, and psychological resilience. Each match sees him, meticulously analyzing his opponents, formulating tailored strategies, and executing them with precision and confidence. His endurance is unparalleled and physically demanding contests.

Jalolov’s success transcends physical capability: it embodies mental fortitude. In high-pressure situations, he maintains composure, concentrates intensely, and make decisions that demonstrate strategic insight. His victories at prestigious competitions, including the Olympic Games and World Championships, have solidified his reputation as a role model for Uzbek boxers and aspiring athletes worldwide. 

Equally remarkable is Abduqodir Husanov a central defender who has emerged as one of Uzbekistan’s most promising football talents. Husanov’s gameplay is characterized by rapid decision-making precise ball handling, tactical awareness, and seamless collaboration with teammates. His defensive skills, combined with a strong understanding of the game’s dynamics, have rendered him indispensable to both his club and national team. For young football enthusiasts, his journey underscores the necessity of combing physical aptitude with strategic thinking and adaptability.

In the realm of women’s sports, Diyora Keldiyorova stands out as a paragon of dedication and skill judo. Her achievements in international competitions, including the Olympic Games, reflect a synthesis of physical strength, technical mastery, and mental resilience. Keldiyorova’s victories have not only advanced the statues of Uzbek women in sports but have also provided in inspiration to countless young girls, encouraging them to pursue their ambitions with confidence and determination. Her commitment illustrates the importance of integrating mental discipline with physical capability, highlighting the multifaceted nature of true athletic excellence.

Moreover, these athletes contribute significantly to the social and cultural identify of Uzbekistan. Their accomplishments foster national unity, instill pride, and motivate citizens, particularly the younger generation, to pursue their goals with diligence and integrity. The narratives of Jalolov, Husanov, Keldiyorova extend beyond the arena of sports: they serve as enduring examples of how talent, discipline, and resilience can transform personal ambition into collective inspiration.

In my conclusion, athletes embody the values of dedication, excellence, and national pride. Their achievements inspire young people like me to pursue knowledge, cultivate resilience and aspire to contribute positively, I aim to emulate their commitment, integrating the lessons of discipline, strategic thinking and perseverance into my own life. As Qahramonjonova Jasmina, I am motivated by these exemplary figures to engage in sports, uphold a healthy lifestyle and commit to purposeful and meaningful personal growth.

I am Jasmina Qahramonjonova, a citizen of the Republic of Uzbekistan. I currently reside in Shahrisabz district, Kashkadarya region. I have a strong interest in the field of law, and I am actively engaged in academic and research activities. I continuously develop my knowledge and skills by studying and analyzing various legal issues and writing scientific articles. In the future, I aim to study at the Faculty of Law of the University of Bonn and become a qualified international legal specialist. At present, the increasing level of legal violations in society in negatively affects legal awareness and values. Therefore, I aim to work in law enforcement bodies and contribute to ensuring the rule of law, protecting human rights and freedoms, and strengthening justice in community. In addition, I provide legal advice and guidance to support children’s personal development and help them build a strong future. Nowadays, I take part in several legal competitions in my country and have many awards and certificates.

——————————————————–

the better option

scribbling down madness

before the pain gets to

the point where death

is the better option

there’s that fine line

i have to walk each

day

hope or reality

both feel like a shit

sandwich most days

but if the beautiful

people choose hope

i know i better go

the other way

i was never allowed

in those reindeer

games

i’m not bitter

just lonely most

nights

——————————————————–

tired of the charade

roll over in bed

and both my hips

crack

i believe in irish

folklore that means

i’m going to hell

fifty years at it now

and my hands are

starting to get tired

of the charade

and the latest love

has apparently chosen

either another love or

it was better for her

to become a ghost

just my luck

scary movies don’t

do anything for me

my friend in germany

sent me a text saying

she loves me

i joked, it gets easier

the further you get

away it seems

she laughed and said

i hope you are used

to it

————————————————

a soundtrack

she was the

kind of woman

that came with

a soundtrack

soft skin

glistening

in the sun

i look like every

social distortion

song put into

motion

opposites

supposedly

attract

hopefully one day

she will actually

realize that

time isn’t on

either of our

sides

——————————————-

put me under

the color of

the multi-vitamin

i take now that

i’m fifty is the

same color as

the dick pills

the chinese try

to sell me every

day

kerouac

once said

details are

the essence

of life

of all the things

to remember

and how i’m

applying them

to this crazy

fucking world

now, i only get

good sleep when

they put me under

for a medical

procedure

the nurses are all

stunned when i’m

wide awake twenty

minutes later and

fully lucid

perhaps next time

i’ll bribe the fucker

for some stronger

shit

———————————————-

the next generation of crazy

i see the one in the mirror

and wonder why the fuck

does he believe he deserves

to be loved

i try to convince myself

that’s my father talking

even though he has been

dead for years

perhaps it’s all the dead

relatives disappointed

in me

or just maybe

the next generation of

crazy has finally arrived

three hours of sleep

rinse and repeat

swimming upstream in

a river of cloudy shit

what fifty really means

is you are on the verge

of all the elderly shit

you never wanted to

face

and that is why crazy

is never that far away

the only heirloom

this family has

J.J. Campbell (1976 – ?) is a three-time Best of the Net nominee and a two-time Pushcart Prize nominee. He has been widely published over the years, most recently at The Beatnik Cowboy, Yellow Mama, The Rye Whiskey Review, Night Owl Narrative and Misfit Magazine. His most recent book, to live your dreams, published by Whiskey City Press, is available at Amazon.com by going here: https://a.co/d/0eFsH7fe

This month, across continents, languages, and artistic forms, these writers and artists illustrate pathways towards personal and cultural endurance and survival. Though their subjects range from war to environmentalism, from mathematics to romance, the works are united by a central concern: how people preserve meaning and dignity while confronting the fragility of life. Together, they create a portrait of humanity struggling not merely to survive, but to transform pain, uncertainty, and impermanence into connection, beauty, and renewal.

The shadow of mortality and conflict appears repeatedly throughout these works. Pat Doyne honors those who sacrificed their lives during wartime, while Elaine Murray similarly forces readers to confront the devastating human consequences of war and the preciousness of life itself. Mohammad Sedigh Haghighi broadens this historical struggle, tracing humanity’s difficult movement toward democracy, liberty, and enlightenment against the forces of ignorance. Danijela Ćuk extends the argument into the present by urging humanity to abandon divisions and pursue peace. Lan Xin connects the larger world to our inner worlds, suggesting that we carry the capacity for both good and evil and that changing our mindsets can change society. Even Hamida Nazarova’s analysis of the works of Abdulhamid Cho‘lpon and Hamza Hakimzoda Niyoziy reveals another battlefield: not military conflict, but social injustice, particularly the suffering and oppression faced by Uzbek women. These works collectively suggest that human progress is measured not by conquest, but by compassion, justice, and the willingness to protect one another’s humanity.

Yet alongside destruction exists resilience. Darren C. Demaree writes of love, grief, identity, and survival, revealing how memory becomes a lifeline through suffering. Madina Asliddinova’s family saga captures the cyclical nature of existence through births, deaths, joys, and tragedies, reminding readers that life is never static but constantly renewing itself through generations. Jacques Fleury teases out themes of individual strength and determination to shape one’s own fate in Boston’s Huntington Theater’s production of Oedipus el Rey. Mai Văn Phấn similarly meditates on cycles of time, nature, suffering, and endurance, portraying resilience as something deeply intertwined with the rhythms of the natural world. Patrick Sweeney’s brief pieces linger in moments of nostalgia and connection, emphasizing how even fleeting experiences can carry emotional permanence. Fiza Amir’s poem transforms romantic loss and regret into gratitude, suggesting that pain can take on meaning through memory and reflection.

Several writers explore the emotional burdens placed upon individuals by society. Jesse Emmanuella Pheebemi’s poetry captures the crushing guilt and inadequacy produced by familial and societal expectations, while Eva Lianou Petropoulou’s poetry depicts a speaker exhausted by constant scrutiny over even the smallest behaviors. Sara Hunt-Florez mourns the loss of childhood innocence when a teenage girl is forced to mature too quickly. Sabina Tursunqulova laments in verse the loss of her childhood. J.J. Campbell presents a complex, introspective, and often melancholic exploration of the human experience. Isaac Aju reflects on how trauma can pull a person away from engaging with the world and quietly into themselves. These works expose how society often pressures individuals into performances of perfection or obedience that diminish authentic selfhood. However, Eva Lianou Petropoulou’s short story offers a possible remedy by insisting that love must move beyond isolation and enter the difficult realities of the world if it is to matter at all.

Art itself emerges as one of humanity’s primary tools for surviving emotional complexity. In Alex S. Johnson’s interview with avant-garde artist Diamanda Galás, Galás argues that art achieves its greatest power not through raw confession, but through discipline, strategy, intellect, and creative transformation of pain. This idea resonates strongly with Yongbo Ma’s interview with J.D. Scrimgeour, whose reflections on humor, mystery, music, memory, creativity, and community suggest that poetry helps people navigate the emotional contradictions of being alive. Ma Yongbo’s own poetry likewise wrestles with impermanence, mortality, and the search for meaning, while Paul Tristram’s energetic poems connect creativity with mental health and self-discovery. Paul Murgatroyd approaches art through satire and absurdity, using humor and nostalgia to examine entertainment and poetry themselves. Egamberdiyeva Diloromxon Olloberdi qizi analyzes how Uzbek author Tohir Malik explores adolescent psychology. Duane Vorhees adds yet another dimension by exploring the hidden complexity beneath the surfaces of poems, people, and places. Together, these artists insist that art is not an escape from life’s difficulties, but a way of understanding and enduring them.

Questions of language and culture also play a central role in preserving identity. Egamberdiyeva Diloromxon Olloberdi qizi explores themes of patriotism in the works of Uzbek poet Erkin Vokhidov. Rashidova Shohsanam addresses the challenge of protecting the Uzbek language amid youth slang, internet speech, and foreign influences, emphasizing that language carries cultural memory and identity. Giyosova Mohinur Yoqubjon qizi discusses ways to enhance linguistic capabilities of elementary students. Aleksandra Soltysiak’s poetry, translated by Jakub Sajkowski, similarly celebrates the balance between language, identity, nature, and beauty. Ahmedova Zamira Shokirjon qizi outlines the moral and cultural themes in Uzbek poet Alisher Navoi’s work. Italian critic Ivan Pozzoni discusses central themes of Western literary postmodernism. Christopher Bernard’s third installment of his novel Otherwise underscores books’ vital role in free thought and resistance. Fhen M.’s essay on Roger Kimball critiques approaches to literature that reduce art solely to politics or economics, arguing instead for the continued importance of aesthetics and imaginative value. Sevara Matnazarova celebrates the joy and wonder of reading. These works defend culture not as something static, but as a living inheritance requiring care, interpretation, and renewal.

Other writers focus on practical pathways toward a better future. Abdusalomova Marjona Jahongir qizi and Egamnazarova Shahina Shaxriyor qizi both emphasize determination and goal setting, presenting perseverance as a crucial force for personal transformation. Asalxon Xasanova learns to develop a realistic attitude towards her personal and academic struggles and to seek improvement where needed. Sobirova Iroda Abdulaziz qizi advocates for financial literacy among Uzbek youth, suggesting that economic understanding empowers individuals and communities alike. Sharifov Sirojiddin Shavkatovich celebrates mathematics as a profound intellectual framework for understanding the universe, presenting reason itself as a form of human achievement. Olimova Muslimaxon Odiljon qizi celebrates the success of her high school’s robotics team in their first competition. Abdumutalibov Islombek discusses students’ use of artificial intelligence technology. Mirzajonova Sabokhon turns to medical science, outlining the of iron in the human body, as does Merojxon Ahliddin qizi Majidova, who discusses treatments for liver and uterine issues. Azizaxon Shodmonova sends in a charming graduation poem saying goodbye to a wholesome elementary school year and to her teachers and classmates. Finally, Eshmurzayeva Jasmina Shodiyor qizi celebrates the new generation of educated, accomplished young Uzbek women. These works suggest that hope is not passive optimism, but active effort guided by education, discipline, and vision.

Environmental awareness forms another major thread uniting these voices. Sabrina O’ktamova discusses restoring the damaged soil of the Aralkum Desert through lichen, transforming ecological devastation into the possibility of renewal. Yeon Myung-Li celebrates a variety of animals after a trip to the zoo, including one who escaped. Timothee Bordenave proposes practical environmental conservation through innovative heating methods, while Jacques Fleury simply but powerfully urges people not to litter. Mark Young’s digitally altered maps of Australian geography blend language and vibrant color into imaginative landscapes, reminding readers that geography itself can become art. Christina Chin’s delicate haiku captures a quiet evening moment, revealing the beauty hidden within ordinary experience. Mushtariybegim Ozodbekova similarly argues that beautiful and well-maintained spaces are essential for human flourishing. In these works, caring for the environment becomes inseparable from caring for humanity itself.

Finally, several writers turn toward spirituality, longing, and human connection as sources of transcendence. Soumen Roy reflects on divine presence, interconnectedness, joy, and spiritual awakening, presenting existence as deeply unified beneath apparent separation. Yeon Myung-ji’s imaginative work explores desire, hope, art, and possibility, suggesting that longing itself can inspire transformation. Brent Yergensen’s old-style poem shows a person finding comfort just from the nearness of God. Paul Bavister’s poems look into connection, solitude, change and self-reflection. Jessie Vanderwall presents the depths of loneliness left behind after a great and soul-expanding love. Dr. Perwaiz Shaharyar’s tender invitation to dance offers a smaller but equally meaningful expression of vulnerability and admiration. Even amid grief, conflict, and uncertainty, these works affirm the enduring human desire to reach toward others.

Whether through poetry, criticism, environmental activism, mathematics, storytelling, or cultural preservation, these creators demonstrate that survival alone is not enough. Human beings seek beauty alongside truth, memory alongside progress, individuality alongside community. Across all these works runs the same underlying conviction: though life is fragile and often painful, people possess an extraordinary capacity to create meaning, preserve dignity, and imagine renewal even in the face of impermanence.

The Evolution of Consciousness and the Struggle Against Ignorance

Awareness, ignorance, right, wrong, weakness, and power; all seem to have distinct definitions. Yet, upon deeper reflection, we realize these terms carry different meanings for every individual, nation, or tribe. Even through the passage of time, the perspective of a 12-year-old, an 18-year-old, and a 40-year-old toward these concepts undergoes a transformation. Our minds are in a constant state of evolution; had it been otherwise, humanity could never have survived the struggle for existence and would have perished in the early ages.
Humanity has always contemplated to measure the depth of its understanding and its connection with all phenomena—both perceivable and incomprehensible. Nevertheless, man has never been, and will never be, perfect. It is precisely this “imperfection” that is our greatest strength; for human society was formed and has endured to this day by relying on cooperation and the completion of one another.

In the past, power resided in a single hand, held by the tribal chief, often acquired through bloodshed or force. During the era of monarchies, this process continued in a more polished form, albeit seasoned with hypocrisy and politics. Eventually, humanity realized that power should not be the monopoly of a single individual or dynasty; the French Revolution stands as a brilliant example of this historical awakening. Power and wealth have always been a path between triumph or ruin, sought by humans to achieve goals that they deem “good” and others perceive as “evil.” When a person, relying on power, imposes their thoughts on the masses and meets their resistance with force, they perceive themselves as a righteous soul whom others seek to destroy. Democracy is the gift bestowed by God upon enlightened humans to liberate them from this cycle of tyranny.

The concepts of “good” and “bad” are represented differently in everyone’s mind. If you were to seat individuals from Asia, Africa, Europe, and America around a single table and ask them about a political leader or a famous figure, the likelihood of similarity in their answers would be slim. Each responds based on their society, level of literacy, and personal interests. Someone who has been raised from childhood with irrational premises and superstitions cannot be easily enlightened through logic.

In childhood, the human mind is like unshaped clay, molded by potters such as teachers, family, and society. Once this clay is fired in the kiln and turned into a jar, changing its shape becomes arduous. A person in their fourth decade of life who holds a heartfelt belief in superstitions might even sacrifice their life for these hollow beliefs, yet they will never accept that they have been deceived.

In this midst, the one who possesses the courage to trample upon their previous false beliefs and norms to break free from them is the very person whom dictators fear. They are like a white blood cell fighting the bacteria of ignorance within the body of society. Closed societies tend to keep the masses in a state of scientific poverty; for an empty mind can be filled with any claim, and superstition can be sold to them in place of science. But a mind filled with true knowledge has no room for nonsense—just as a cabinet overflowing with books cannot be filled with packs of cigarettes unless the books are discarded; and that is the definition of being a “sell-out.”

A “sell-out” is someone who possesses awareness and knowledge but, for the sake of personal gain, ignores their human duty to enlighten society and sells their soul to the demon of power and money. These individuals are far more debased than those who mislead others out of sheer ignorance.

Despite all this, light always triumphs over darkness. People will find the path of wisdom and shall overcome tyranny, lies, and ignorance. History bears witness that heroes of humanity have always risen to cast the oppressors down from the heights of power.
To the hope of a day when awareness replaces superstition, and all humans—regardless of race, skin color, or language—live alongside one another in peace and tranquility.

TOSHKENT GUMANITAR FANLAR UNIVERSITETI
2-BOSQICH TALABASI
SOBIROVA IRODA ABDULAZIZ QIZI

THE IMPORTANCE OF IMPROVING ECONOMIC LITERACY AMONG YOUTH

ANNOTATION / ANNOTATSIYA / АННОТАЦИЯ

English: This article discusses the importance of improving economic literacy among young people, the role of economic education in society, and the development of financial thinking among students. Economic knowledge helps young people become active participants in the modern economy.

O‘zbekcha: Ushbu maqolada yoshlarning iqtisodiy savodxonligini oshirishning ahamiyati,
iqtisodiy bilimlarning jamiyat taraqqiyotidagi o‘rni hamda talabalarda moliyaviy tafakkurni rivojlantirish masalalari yoritilgan.

Русский: В данной статье рассматривается значение повышения экономической грамотности молодежи,
роль экономических знаний в развитии общества и формирование финансового мышления у студентов.

Keywords: economy, economic literacy, youth, entrepreneurship, financial knowledge, development.

Introduction

In the modern world, economic knowledge has become one of the most important factors for personal and social development.
Young people play a significant role in the future of every country. Therefore, improving economic literacy among youth is an essential task for educational institutions and society.
Economic literacy means understanding financial systems, managing personal budgets, making rational economic decisions, and participating actively in economic life.

Today’s global economy requires individuals who are capable of adapting to rapid technological and financial changes.
Young people with economic knowledge can better understand market relations, entrepreneurship, investment opportunities, and financial planning.
This helps them become more independent and responsible members of society.

The Role of Economic Literacy

Economic literacy is important not only for personal success but also for national development.
Economically educated citizens contribute to the stability and growth of the country’s economy.
They are more likely to start businesses, create jobs, and participate in innovative projects.

Young people who understand economic principles are able to make informed decisions about spending, saving, and investing money.
This reduces financial problems and improves living standards.
Economic literacy also teaches responsibility, discipline, and strategic thinking.

In many countries, governments and universities organize seminars, training courses, and educational programs to improve economic awareness among students.
Such initiatives encourage creativity and entrepreneurial thinking.

Economic Education in Universities

Higher education institutions play a major role in developing students’ economic knowledge.
Universities provide theoretical and practical skills related to economics, business, marketing, and management.
Students gain opportunities to participate in scientific conferences, research projects, and innovation programs.

Modern universities also focus on digital economy and information technologies.
Digital banking, online business, and financial technologies have become essential parts of modern economic systems.
As a result, students need to understand not only traditional economics but also modern technological trends.

Teachers and scientific supervisors help students improve analytical thinking and problem-solving abilities.
Research activities motivate young people to contribute to science and society.

Youth and Entrepreneurship

Entrepreneurship is one of the most important directions for youth development.
Young entrepreneurs create new businesses, generate employment opportunities, and support economic growth.
Economic literacy helps young people understand risks and opportunities in business activities.

In Uzbekistan, special attention is being paid to supporting youth entrepreneurship.
Government programs, grants, and educational initiatives provide young people with opportunities to realize their business ideas.
Universities also organize startup competitions and innovation forums to encourage students.

Entrepreneurship develops leadership qualities, communication skills, and creativity.
These abilities are important for achieving success in both personal and professional life.

Conclusion

In conclusion, improving economic literacy among youth is essential for the future development of society.
Economically educated young people are capable of making effective decisions, creating innovative ideas, and contributing to national prosperity.
Universities and educational institutions should continue organizing scientific and educational programs to support talented students.

The future of every nation depends on educated, active, and responsible youth.
Therefore, increasing economic knowledge among young people should remain one of the main priorities of society.
References:
1. Principles of Economics – Gregory Mankiw.
2. Economic Theory textbooks.
3. Scientific articles on youth economic literacy.
4. Official economic development programs of Uzbekistan.

ARTISTIC-AESTHETIC INTERPRETATION OF THE IDEA OF PATRIOTISM IN THE POETRY OF ERKIN VOHIDOV

University of Business and Science. Filologiya oʻzbek tili yoʻnalishi 2-kurs talabasi Egamberdiyeva Diloromxon Olloberdi qizi.

Introduction: The second half of the twentieth century in Uzbek poetry is distinguished by a new stage in the development of national self-awareness and the idea of patriotism. During this period, the творчество of Erkin Vohidov became one of the brightest expressions of inner resistance and the aspiration for freedom formed under colonial conditions. In the poet’s works, patriotism is interpreted not as ordinary sentimental love, but as a philosophical-aesthetic category connecting national identity, historical memory, and future prospects. Although the idea of patriotism in literary studies has often been examined within ideological or emotional contexts, its semiotic and stylistic mechanisms within the artistic system have not been sufficiently analyzed. This article aims to fill that gap by examining the patriotic motifs in the poet’s major works from the perspective of poetic language, imagery, and symbolic systems.

In Erkin Vohidov’s poetry, the representation of the national spirit is expressed through artistic images and symbols, interpretations of national values, and love for the mother tongue. The idea of patriotism appears not merely as a theme, but as the central axis of the entire poetic system. Under Soviet rule, this idea was conveyed not openly, but in metaphorical forms. In the poet’s lyrics, the image of the Motherland is often embodied through symbols such as mother, mountains, rivers, and soil. These symbols possess not only emotional but also deep semiotic meanings: they express the symbolic resistance of national identity against the “alien” culture of colonialism. For example, through images of nature (mountains and rivers), the poet emphasizes the thousand-year historical stability and resilience of the people.

Main Part

The artistic-aesthetic interpretation of patriotism in Erkin Vohidov’s works is most vividly reflected in the qasida “Oʻzbegim” (1968) and the epic poem “Ruhlar isyoni” (“Rebellion of Spirits”). These works reveal the motives of inner rebellion and the preservation of national identity under colonial conditions.

The qasida “Oʻzbegim” is one of the most important examples of national pride and self-awareness in Erkin Vohidov’s creativity. The qasida is distinguished by being written in the aruz meter and by its closeness to the classical qasida genre, yet in content it is interpreted as a new call for national awakening under colonial conditions. In the qasida, the word “oʻzbegim” gains rhetorical power through repetition (anaphora), thus enabling a transition from personal address to collective national identity.

The beginning of the qasida emphasizes historical depth:

• “Your history has remained hidden through thousands of centuries, my Uzbek,

Your peers are Pamir and the white-haired Tianshan, my Uzbek.”

In these lines, the image of the Motherland is embodied through mountains and nature. The Pamir and Tianshan mountains symbolize not only geography, but also the thousand-year historical strength of the people and the hidden endurance of the national spirit. By mentioning great ancestors such as Afrosiyob, the Orkhon inscriptions, Al-Biruni, Al-Khwarizmi, and Al-Farabi, the poet awakens national pride. Through the lines:

• “Descendant of Al-Biruni, Al-Khwarizmi, Al-Farabi,

Perhaps your true lineage is Ozluq, perhaps Tarkhan, my Uzbek,”

He emphasizes the great scientific and cultural heritage of the Uzbek people. These symbols become aesthetic means for preserving and restoring national identity during the colonial era.

In the qasida, the heavy blows of colonialism are expressed in the lines:

• “Many khans and many sultans

Passed over your poor head, brandishing their swords.”

Here, historical tragedies are presented metaphorically, and the poet avoids direct political criticism by expressing inner resistance through symbolic language. The repetition of the word “oʻzbegim” carries not only rhythmic but also emotional and philosophical weight — it ensures the transition from the personal “I” to the collective national “we.” As a result, the qasida becomes not simply a hymn, but a manifesto of national awakening. Its popularity in the musical performance of Sherali Joʻrayev also demonstrates how deeply it penetrated the hearts of the people.

Another vivid expression of patriotism can be observed in the epic poem “Ruhlar isyoni” (“Rebellion of Spirits”) (1978–1979). Dedicated to the life of the Bengali poet Kazi Nazrul Islam, the work expresses the aspiration for freedom of the Uzbek people through his image. The poem consists of several legends and deeply artistically analyzes such urgent issues as human destiny, social injustice, and the struggle for freedom.

In “Ruhlar isyoni,” the spirit of freedom and rebellion occupies a central place. The appeal in the introduction:

• “You were born free — remain forever free!”

Defines the spirit of the entire poem.

In the section “Legend about Eternity,” through the depiction of a caravan struck by disaster in the desert and a traveler who survives, the eternal struggle of humanity, spiritual endurance, and aspiration for freedom are portrayed. Here, Vohidov uses a philosophical-aesthetic approach, elevating patriotism from an individual spiritual rebellion to a collective national awakening. Through the image of Nazrul Islam, he metaphorically expresses the colonial condition of the Uzbek people.

Although the poem is written in epic form, it is enriched with lyrical emotions and philosophical reflections. Its system of symbols (spirits, rebellion, eternity) transforms patriotism from a mere emotional feeling into a profound philosophical category.

Patriotism in the poet’s other poems such as “Mother Soil,” “Landscape of Dawn,” and “Spring” is also expressed through images of nature, love for the mother tongue, and historical memory. Symbols of nature (rivers, soil, mountains) signify the stability of national identity, while language represents the foundation of the national spirit. Through these elements, patriotism in Vohidov’s poetry appears not only as an emotional phenomenon but also as an aesthetic and philosophical instrument.

The poet’s style, while simple and close to the people, possesses deep metaphorical and semiotic layers. This has made his work one of the brightest examples of Uzbek poetry.

Conclusion

In Erkin Vohidov’s poetry, the idea of patriotism is interpreted at a highly artistic and aesthetic level. In the qasida “Oʻzbegim” and the epic poem “Ruhlar isyoni,” the poet expresses national pride, the aspiration for freedom, and the spirit of independence through symbols, metaphors, and rhetorical devices. Under colonial conditions, metaphorical language and symbolic systems reveal the motives of inner rebellion and the preservation of national identity.

As a result, patriotism in Vohidov’s works becomes not merely an emotional feeling, but also a philosophical-aesthetic instrument. Even today, his works play an important role in educating the younger generation in the spirit of patriotism and in strengthening national self-awareness. The poet’s legacy remains one of the golden pages of Uzbek literature and serves as an example of national pride and the spirit of freedom for future generations.

This analysis demonstrates that the aesthetic power of Erkin Vohidov’s poetry lies in his ability to deeply artistically interpret the idea of patriotism. His творчество deserves even deeper study in Uzbek literary scholarship.