UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may texnologiya rivojidagi ahamiyati haqida umumiy tushunchalar berilgan. Mazkur maqola ilmiynazariy yondashuv asosida yozilgan bo‘lib, unda mavjud adabiyotlar va tarixiy manbalar tahlili orqali mavzuning dolzarbligi ochib berilgan hamda algoritmik fikrlashning bugungi kundagi o‘rni asoslab berilgan. Kalit so‘zlar: algoritm, sun’iy intellekt, tafakkur evolyutsiyasi, algebra, ilm-fan, texnologiya, algoritmik fikrlash. Аннотация. В данной статье освещается научное наследие Мухаммада ибн Мусы аль-Хорезми и его роль в развитии человеческого мышления. Основное внимание уделено понятию алгоритмического мышления, сформированного ученым, а также его связи с современными технологиями искусственного интеллекта. В статье последовательно рассматриваются исторические этапы эволюции мышления — от древних времен до современного цифрового общества. Также приводятся общие сведения о применении алгоритмов и искусственного интеллекта в различных сферах, их значении для развития науки и технологий. Данная статья написана на основе научно-теоретического подхода, в ней раскрывается актуальность темы посредством анализа существующей литературы и исторических источников, а также обосновывается роль алгоритмического мышления в современном мире. Ключевые слова: алгоритм, искусственный интеллект, эволюция мышления, алгебра, наука, технологии, алгоритмическое мышление. Abstract. This article highlights the scientific heritage of Muhammad ibn Musa alKhwarizmi and his role in the development of human thinking. The main focus is on the concept of algorithmic thinking formed by the scholar and its connection with modern artificial intelligence technologies. The paper consistently describes the historical stages of the evolution of thinking, from ancient times to the present digital society. It also provides general insights into the application of algorithms and artificial intelligence in various fields, as well as their importance in the development of science and technology. This article is written based on a scientific-theoretical approach, revealing the relevance of the topic through the analysis of existing literature and historical sources, and substantiating the role of algorithmic thinking in today’s world. Keywords: algorithm, artificial intelligence, evolution of thinking, algebra, science, technology, algorithmic thinking. KIRISH Inson tafakkuri taraqqiyoti jamiyat rivojining asosiy omillaridan biri hisoblanadi. Tafakkur orqali inson atrof-muhitni anglaydi, muammolarni hal qiladi va yangi bilimlarni yaratadi. Tarixiy jarayonlarga nazar tashlaydigan bo‘lsak, insoniyat tafakkuri oddiy kuzatish va tajribadan boshlab, murakkab ilmiy nazariyalar va texnologik yechimlargacha bosqichma-bosqich rivojlanib kelganini ko‘rish mumkin. Ayniqsa, matematika va mantiq fanlarining shakllanishi tafakkur rivojida muhim o‘rin tutadi. Shu nuqtai nazardan, buyuk alloma Muhammad ibn Musa al-Xorazmiyning ilmiy merosi alohida ahamiyat kasb etadi. IX asrda yashab ijod qilgan Xorazmiy nafaqat Sharq, balki jahon ilm-fani rivojiga katta hissa qo‘shgan olimlardan biridir. Xorazmiy nafaqat algebra faniga asos sol, balki algoritm tushunchasining ham otasi hisoblanadi. U tomonidan yaratilgan O‘nlik pozitsion sistema: U hind raqamlari asosida o‘nlik sanoq sistemasini takomillashtirdi va amaliyotga kiritdi. Bu sonlar bilan hisob-kitob qilishni (qo‘shish, ayirish, ko‘paytirish, bo‘lish) osonlashtirdi. Algoritm tushunchasi: Uning "Hisob al-Hind" (Hind hisobi) asarida ko‘rsatilgan hisoblash 620

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may qoidalari, ya’ni muayyan bir tartibda amalga oshiriladigan qadamli ko‘rsatmalar bugungi kompyuter algoritmlarining asosi bo‘ldi. "Al-jabr" (Algebra): U muammolarni tenglamalar yordamida yechish usulini yaratdi, bu esa mantiqiy tafakkurni matematik modellashtirishga olib keldi. U yaratgan algebra fanining asoslari va matematik muammolarni yechishning tizimli usullari keyingi asrlarda ilmiy tafakkurning rivojlanishiga kuchli ta’sir ko‘rsatgan. Ayniqsa, uning algoritmik yondashuvi bugungi zamonaviy axborot texnologiyalarining nazariy asosini tashkil etadi. “Algoritm” atamasi aynan Xorazmiy nomidan kelib chiqqan bo‘lib, bu uning ilmiy merosining naqadar muhim ekanligini ko‘rsatadi. Tafakkur Evolyutsiyasi: Mexanikadan Raqamligacha Xorazmiy asos solgan uslub asrlar davomida takomillashib bordi: O‘rta asrlar va Uyg‘onish davri: Xorazmiyning asarlari Yevropa tillariga tarjima qilindi va G‘arbda matematika hamda astronomiyaning rivojlanishiga asos bo‘ldi (Algorezimus). Sanoq mashinalari (XVII-XIX asrlar): Blez Paskal va Leybnits kabi olimlar hisoblash jarayonlarini mexanizatsiyalashga harakat qilishdi. Kompyuter davri (XX asr): Alan Tyuring va Jon fon Neyman kabi olimlar raqamli kompyuterlarning nazariy asoslarini yaratishdi, bunda asosiy e’tibor yana Xorazmiy ko‘rsatganidek, qadamli algoritmlarga qaratildi. Bugungi kunda ilm-fan va texnologiyalar jadal sur’atlar bilan rivojlanmoqda. Sun’iy intellekt, katta ma’lumotlar (big data), mashinaviy o‘rganish kabi tushunchalar zamonaviy jamiyat hayotining ajralmas qismiga aylanib bormoqda. Bu texnologiyalarning barchasi esa algoritmik tafakkurga asoslanadi. Sun’iy Intelekt: Tafakkurning yangi bosqichi (XXI asr). Sun’iy intelekt (SI) — bu kompyuterlarga ma’lumotlardan o‘rganish va qaror qabul qilish imkonini beruvchi texnologiya. Mashinali o‘rganish (Machine Learning): Bu usulda kompyuterga aniq algoritm berilmaydi, balki ma’lumotlar asosida algoritmning o‘zi shakllanadi. Neyron tarmoqlari: Inson miyasi tuzilishiga taqlid qiluvchi tizimlar. Demak, qadimiy ilmiy qarashlar bilan zamonaviy texnologiyalar o‘rtasida uzviy bog‘liqlik mavjud. Shu sababli, Xorazmiy ilmiy merosini o‘rganish va uning zamonaviy sun’iy intellekt bilan bog‘liqligini tahlil qilish dolzarb masalalardan biri hisoblanadi. Xulosa qilib aytganda, Algoritmlar yordamida murakkab hisob-kitoblarni bosqichma-bosqich va tizimli ravishda hal qilish imkoniyati paydo bo‘ldi, bu esa nafaqat matematika va astronomiya sohasida, balki bugungi kunda kompyuter texnologiyalari va sun’iy intellektning rivojlanishida ham asosiy tamoyilga aylandi. Bugungi sun’iy intellekt tizimlari, murakkab ma’lumotlarni tahlil qilish, mantiqiy qarorlar qabul qilish va inson faoliyatini avtomatlashtirish imkoniyatiga ega bo‘lishi, asosan, al-Xorazmiy tomonidan boshlangan aniq va tizimli hisoblash evolyutsiyasining davomidir. Shu tariqa, IX asrdagi ilmiy tafakkur va algoritmik yondashuvlar zamonaviy texnologiyalar va sun’iy intellekt sohasida insoniyatning 621

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may bilim chegaralarini kengaytirishda beqiyos ahamiyat kasb etmoqda. Shu bilan birga Muhammad ibn al-Xorazmiy tomonidan asos solingan algoritmik tafakkur inson fikrlash qobiliyatini mashina tili bilan bog‘lovchi ko‘prik bo‘ldi. Xorazmiydan SIga ko‘prik Xorazmiyning "aniq ko‘rsatmalar orqali muammoni yechish" tamoyili bugungi sun’iy intelektning ham negizidir. Farqi shundaki, Xorazmiy algoritmlarni inson aqli bilan yaratgan va hisoblagan bo‘lsa, bugungi kunda mashinalar o‘zlari uchun algoritmlar yaratishni (o‘rganishni) boshladi. Bu tafakkur evolyutsiyasining eng yuqori cho‘qqisi — inson intellektining mashina intellektiga ko‘chishi jarayonidir. FOYDALANILGAN ADABIYOTLAR: 1. Donald Knuth, “The Art of ComputerProgramming”. 2. Saeed A.S. “Al-Khwarizmi and the FoundationsvofAlgebra”. 3. Rosenfeld B.A. “Mathematics in the Middle Ages”. 4. Muhammad ibn Muso al- Xorazmiy. Tanlangan asarlar. –T.: “Fan”, 1983- yil. 5. Ahadova M. “ O‘rta Osiyolik mashhur matematiklar”. Toshkent, 1964y. 156-174b. YUSUF XOS HOJIB ASARLARIDA MULOQOT MADANIYATI VA NUTQ ODOBINING IJTIMOIY-FALSAFIY MOHIYATI SOCIO-PHILOSOPHICAL ESSENCE OF COMMUNICATION CULTURE AND SPEECH EDUCATION IN THE WORKS OF YUSUF KHOS HAJIB Ismoilova Zuxrahon Saydullajon qizi, AndDPU pedagogika Fakulteti ta’lim yo‘nalishi 3-kurs talabasi Ismoilova Zukhrahon Saydullajon kizi, AndSPU 3rd year student of the Faculty of Pedagogy Annotatsiya. Ushbu maqolada XI asr mutafakkiri Yusuf Xos Hojibning shoh asari hisoblangan “Qutadg‘u bilig”da bayon etilgan muloqot madaniyati va nutq odobining ijtimoiyfalsafiy asoslari tizimli ravishda tadqiq etiladi. Tadqiqotda tilning inson kamoloti va davlat boshqaruvidagi o‘rni, so‘z mas’uliyatining ahamiyati hamda turli ijtimoiy tabaqalar o‘rtasidagi muloqotning axloqiy normalari tahlil qilinadi. Tadqiqot turkiy sivilizatsiya doirasidagi madaniyatlararo muloqotning tarixiy ildizlarini yoritib beradi va Yusuf Xos Hojib falsafiy merosining “Uchinchi Renessans” poydevorini yaratishdagi zamonaviy ahamiyatini ko‘rsatadi. Bundan tashqari, ushbu qadimiy axloqiy tamoyillarni zamonaviy ta’lim tizimi, davlat boshqaruvi va raqamli muloqotga integratsiya qilish bo‘yicha amaliy taklif va tavsiyalar berilgan. Kalit so‘zlar: Yusuf Xos Hojib, Qutadg‘u bilig, muloqot madaniyati, nutq odobi, ijtimoiy falsafa, sivilizatsiya, Uchinchi Renessans, diplomatik etika, lingvistik mas’uliyat Abstract: This article systematically investigates the socio-philosophical foundations of communication culture and speech etiquette as presented in "Qutadgu Bilig," the masterpiece of the 11th-century thinker Yusuf Khass Hajib. The research analyzes the role of language in human perfection and state administration, the significance of word responsibility, and the ethical norms of communication between various social strata. The study highlights the historical roots of intercultural dialogue within the Turkic civilization and demonstrates the contemporary relevance of Yusuf Khass Hajib’s philosophical heritage in building the foundations of the "Third Renaissance." Furthermore, practical proposals and recommendations are provided to integrate these ancient ethical principles into modern educational systems, public administration, and digital communication. Keywords: Yusuf Khass Hajib, Qutadgu Bilig, communication culture, speech etiquette, social philosophy, civilization, Third. 622

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may KIRISH Yangi O‘zbekiston taraqqiyotining bugungi bosqichida ma’naviy-axloqiy qadriyatlarni tiklash va ularni zamonaviy jamiyat rivojiga tatbiq etish ustuvor vazifadir. Oliy ta’lim, fan va innovatsiyalar vazirligining 2026-yil 16-yanvardagi buyrug‘i bilan tasdiqlangan konferensiya mavzusi - “Uchinchi Renessans poydevorini yaratishda Yusuf Xos Hojib falsafiy merosining ahamiyati” - bejiz tanlanmagan. Muloqot madaniyati har qanday sivilizatsiyaning asosi hisoblanadi. Yusuf Xos Hojib o‘zining “Qutadg‘u bilig” asari orqali nafaqat turkiy davlatchilik, balki insonlararo muloqotning universal modelini yaratgan. Ushbu maqolada muloqot madaniyati va nutq odobi ijtimoiy-falsafiy kategoriya sifatida tahlil qilinadi. Insoniyat sivilizatsiyasi tarixida madaniyatlararo muloqot va o‘zaro hamjihatlik masalasi har doim strategik ahamiyatga ega bo‘lib kelgan. Bugungi globallashuv davrida, sivilizatsiyalar o‘rtasidagi ziddiyatlar va ma’naviy inqirozlar kuchaygan bir sharoitda, Sharq Uyg‘onish davri mutafakkirlarining falsafiy merosiga murojaat qilish nafaqat akademik qiziqish, balki hayotiy zaruriyatdir. Ayniqsa, O‘zbekistonda Uchinchi Renessans poydevori yaratilayotgan, milliy o‘zlikni anglash va umuminsoniy qadriyatlarni ulug‘lash davlat siyosatining ustuvor yo‘nalishiga aylangan bir paytda, Yusuf Xos Hojibning “Qutadg‘u bilig” asari ushbu jarayonning ma’naviy-huquqiy asosi bo‘lib xizmat qiladi. Yusuf Xos Hojib XI asrda Qoraxoniylar davlatining ijtimoiy-siyosiy va madaniy yuksalishi davrida yashab ijod etgan bo‘lib, u o‘z asari orqali turkiy xalqlarning falsafiy dunyoqarashini tizimlashtirdi. “Qutadg‘u bilig” (Saodatga yo‘llovchi bilim) shunchaki adabiy doston emas, balki borliqning ontologik asoslari, jamiyat boshqaruvining huquqiy mezonlari va inson kamolotining axloqiy qonuniyatlarini o‘zida mujassam etgan fundamental ensiklopedik asardir. Ma’lumki, XI asr Markaziy Osiyo mintaqasida turli madaniyatlar, dinlar va falsafiy oqimlar (islom falsafasi, qadimgi turkiy e’tiqodlar va antik yunon tafakkuri) kesishgan davr hisoblanadi. Mutafakkir ushbu turli xil qarashlarni o‘zaro muloqotga keltirib, ularni yagona bir falsafiy tizim — "Adolatli va saodatli jamiyat" g‘oyasi atrofida birlashtira oldi. Ushbu tadqiqotning dolzarbligi shundaki, Yusuf Xos Hojib falsafasida madaniyatlararo muloqot shunchaki siyosiy diplomatiya emas, balki ontologik (borliqiy) xarakterga ega. Ya’ni, mutafakkir dunyoni bir butun organizm sifatida ko‘radi, undagi har bir millat, qatlam yoki shaxs ushbu borliqning ajralmas qismidir. Uning asarida ilgari surilgan “Komil inson” konsepsiyasi turli madaniyat vakillari uchun umumiy bo‘lgan axloqiy "til" vazifasini o‘taydi. Maqolaning maqsadi, Yusuf Xos Hojib falsafasidagi borliq tushunchalarini zamonaviy madaniyatshunoslik va falsafa prizmasidan turib tahlil qilish, asardagi ramziy obrazlar muloqoti orqali global hamjihatlikning qadimiy manbalarini ochib berishdan iborat. Shuningdek, asarning bugungi kunda Yangi O‘zbekiston ma’naviy poydevorini mustahkamlashdagi o‘rni va ahamiyatini ilmiy asoslab berish tadqiqotimizning muhim vazifalaridan biri sanaladi. Ontologik nuqtayi nazardan Yusuf Xos Hojib qarashlarini o‘rganish, bizga nafaqat o‘tmishni, balki 623

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may kelajakdagi madaniy transformatsiyalarni ham to‘g‘ri prognoz qilish imkonini beradi. Tadqiqot metodologiyasi. Tadqiqot jarayonida Yusuf Xos Hojib falsafasini o‘rganish uchun qiyosiy-tarixiy tahlil, tizimli yondashuv va germenevtika (matnni sharhlash) metodlaridan foydalanildi. Shuningdek, asardagi muloqot tamoyillari bugungi kun ijtimoiy psixologiyasi va etikasi bilan qiyosiy o‘rganildi. Maqolaning asosi sifatida “Qutadg‘u bilig” asarining turli nashrlari va olimlarning unga yozgan sharhlari olingan. Natijalar va muhokama. Yusuf Xos Hojib Falsafasida Til va So‘zning Ontologik Mohiyati Yusuf Xos Hojib tilni shunchaki aloqa vositasi emas, balki insonning butun borlig‘ini, uning aqliy va axloqiy darajasini belgilovchi mezon deb hisoblaydi. “Kishi ko‘rki so‘zdir, bu so‘z ko‘rki til, Kishi tili birla baxt topsa, bil.” [1, 50-b.] Ushbu baytda mutafakkir insonning jamiyatdagi mavqei uning muloqot qobiliyatiga bog‘liqligini ta’kidlaydi. Til insonni hayvondan ajratib turuvchi, unga izzat va sharaf keltiruvchi ne’matdir. Shu bilan birga, muloqotda mas’uliyatsizlik inson boshiga balo keltirishi ham mumkinligi haqida ogohlantiradi: “Tilingni avayla, boshing ketmasin, So‘zingni avayla, tishing sinmasin.” Nutq Odobining Ijtimoiy-Psixologik Tamoyillari. Yusuf Xos Hojib muloqotda "me'yor" (o‘lchov) tushunchasini birinchi o‘ringa qo‘yadi. Uning fikricha, ortiqcha gapirish aqlning kamligidan, o‘ylab gapirish esa donishmandlikdan dalolatdir. Shirin so‘zlik: Mutafakkir muloqotda shirinso‘zlikni "asal"ga qiyoslaydi va u har qanday muzlagan ko‘ngilni eritishini aytadi. Rostgo‘ylik: Yolg‘on so‘zlash muloqotni zaharlovchi eng katta illatdir. Inson so‘zi bilan amali bir bo‘lishi shart. Tinglash madaniyati: Muloqot faqat gapirish emas, balki tinglash hamdir. Dono inson so‘zlagandan ko‘ra, tinglashni afzal ko‘radi. Ijtimoiy Tabaqalararo Muloqot va Davlat Etikasi Asarda jamiyatning turli qatlamlari (beklar, vazirlar, elchilar, hunarmandlar, dehqonlar) o‘rtasidagi muloqotning o‘ziga xos "kodeksi" ishlab chiqilgan. Hukmdor va xalq muloqoti: Rahbar xalq bilan adolat va muloyimlik tilida gaplashishi kerak. Elchilik madaniyati: Yusuf Xos Hojib elchilarni davlatning "tili" deb ataydi[4]. Elchi bir necha tillarni bilishi, gapga chechan va psixolog bo‘lishi lozim. Zero, birgina noto‘g‘ri so‘z urushga, to‘g‘ri so‘z esa tinchlikka sabab bo‘lishi mumkin. Renaissance, diplomatic ethics, linguistic responsibility. Yusuf Xos Hojib falsafasida madaniyatlararo muloqotning ontologik ildizlari insonning borliq oldidagi mas'uliyatiga borib taqaladi. Mutafakkir dunyoni turg‘un emas, balki doimiy harakatdagi jarayon deb biladi. Uning uchun borliq — bu "Qut" (saodat) manbai bo‘lib, unga erishish uchun inson boshqa insonlar bilan muloqotga kirishishi shart. Ontologik nuqtayi nazardan, mutafakkir "Aql" va "Bilim"ni borliqni anglashning yagona yo‘li deb ko‘rsatadi. Turli madaniyatlar turlicha tilda 624

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may gaplashishi mumkin, ammo "Aql" tili hamma uchun bir xildir[3]. Bu esa madaniyatlararo muloqotning fundamental asosi hisoblanadi. Asarda keltirilgan: "Bilig bildi boldi kishi belgülüg, Biliglig kishi munda mangu tirig". (Bilim bildi va inson belgilandi (tanildi), bilimli kishi bu dunyoda mangu tirikdir). Yusuf Xos Hojib falsafasida madaniyatlararo muloqot masalasi shunchaki lisoniy hodisa emas, balki borliqning muvozanatlashgan holatidir. Tadqiqotimiz shuni ko‘rsatadiki, mutafakkir ilgari surgan to‘rt asosiy tushuncha (Adolat, Baxt, Aql, Qanoat) nafaqat shaxsiy kamolot, balki xalqaro munosabatlarning ham ontologik ustunlaridir. "Qutadg‘u bilig" asaridagi muloqot strategiyasi Arastuning "Ritorika" va Forobiyning "Madaniy shahar" g‘oyalari bilan qiyoslanganda, Yusuf Xos Hojibning yondashuvi ko‘proq amaliy etikaga tayangani ko‘rinadi. Masalan, asardagi "O‘tkinchi dunyo" g‘oyasi madaniyatlarni bir-biriga qarshi qo‘yish emas, balki ularni umumiy insoniy taqdir yo‘lida birlashtirishga xizmat qiladi. Bu esa bugungi kunda "Uchinchi Renessans" poydevorini yaratishda milliy qadriyatlarni global qadriyatlar bilan qanday integratsiya qilish kerakligi bo‘yicha metodologik yo‘llanma beradi[2]. Asosiy qism: Yusuf Xos Hojib falsafasida muloqot strategiyalari So‘zning Ijtimoiy va Ma’naviy Fenomeni. Yusuf Xos Hojib so‘zni shunchaki tovushlar yig‘indisi emas, balki koinotdagi eng qudratli kuch deb biladi. Uning fikricha, muloqot insonning ichki dunyosini tashqi olamga olib chiquvchi yagona yo‘ldir. “Kishi ko‘rki so‘zdir, bu so‘z ko‘rki til, Kishi tili birla baxt topsa, bil”. [1, 52-b.] Tahlil: Mutafakkir bu yerda muloqotning "estetik" va "utilitar" (amaliy) jihatlarini birlashtiradi. "Ko‘rk" so‘zi orqali nutqning go‘zalligi insonning tashqi qiyofasidan ustun turishini ta’kidlaydi. Bugungi kunda bu tushuncha "shaxsiy brend" va "imidj" tushunchalari bilan hamohangdir. Inson qanchalik bilimli bo‘lmasin, agar muloqot madaniyati (til ko‘rki) bo‘lmasa, u jamiyatda o‘z o‘rnini topa olmaydi. Nutq Etikasida "Oltin Me'yor" Tamoyil. Maqolaning ushbu bo‘limida mutafakkirning kam gapirish va ma’noli so‘zlash haqidagi qarashlari chuqur tahlil qilinadi. “Sukun saqla, so‘zni so‘zla keragida, Ortiq so‘z – zahar, oz so‘z – dori tagida.” Tahlil: Yusuf Xos Hojib muloqotda "axborot zichligi" (information density) tarafdori. U ko‘p gapirishni aqlning zaifligi, muloqotning samarasizligi deb baholaydi.Lof urishga qarshi kurash: Muloqotda mubolag‘a va yolg‘on insonning ishonchlilik (credibility) darajasini tushiradi. Sukunat madaniyati: Ba’zan sukut saqlash eng kuchli muloqot vositasi ekanligini uqtiradi. Bu bugungi diplomatiyada "strategik pauza" tushunchasiga to‘g‘ri keladi. Ijtimoiy Iyerarxiyada Muloqot Modellarining Tahlili. Yusuf Xos Hojib jamiyatni bir butun organizm deb biladi va har bir a’zoning muloqot uslubi o‘ziga 625

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may xos bo‘lishi kerakligini ta’kidlaydi: Hukmdor va Vazir muloqoti: Bu yerda muloqot subordinaсiya va o‘zaro mas’uliyatga asoslanadi. Hukmdorning tili o‘tkir qilichdek bo‘lishi, lekin adolatdan chiqmasligi kerak. Olimlar va Ziyolilar muloqoti: “Bilim bilsa, so‘zlar bilimlik kishi, Bilimlik so‘zi – bu jahonning ishi”. Olimlar bilan muloqotda "argumentatsiya" (dalillash) va "kamtarlik" asosiy mezondir. Elchi (Diplomat) obrazi: Elchi — madaniyatlararo muloqotning eng yuqori nuqtasi. Uning tili "elning taqdirini hal qiladi". Hojib elchiga qo‘yiladigan 10 dan ortiq talablarni sanab o‘tadi (shirinso‘zlik, tezkor idrok, bir necha tilni bilish, xushmuomalalik). Nutq odobidagi salbiy illatlarning falsafiy talqini chaqimchilik va g‘iybat: bu illatlar ijtimoiy aloqalarni uzuvchi "zahar" sifatida tasvirlanadi. Qo‘pollik: Inson qalbini jarohatlovchi so‘z — muloqotning eng tub darajasi. “Til - shunday arslonki, bo‘sag‘ada yotar, Ehtiyot bo‘lmasang, o‘z boshingni yutar.” Madaniyatlararo muloqotning qadimgi manbasi sifatida Yusuf Xos Hojib turkiy xalqlar bilan birga boshqa millat vakillari bilan munosabat o‘rnatishda "Umuminsoniy axloq" (Global Ethics) tamoyillariga tayanadi. Uning falsafasida "yaxshi so‘z" — barcha madaniyatlar uchun tushunarli bo‘lgan yagona tildir. Yusuf Xos Hojib muloqot etikasi va zamonaviy jamiyat: qiyosiy tahlil. Raqamli muloqot va "So‘z mas'uliyati" muammosi, Bugungi axborotlashgan jamiyatda, ijtimoiy tarmoqlar va messenjerlar davrida muloqot tezlashdi, biroq uning sifati va mas’uliyati pasaydi. Yusuf Xos Hojibning "Tilingni avayla, boshing ketmasin" degan ogohlantirishi bugungi "kiber-etika" (cyberethics) uchun tamal toshidir. Tahlil: Ijtimoiy tarmoqlardagi izohlar (comment), postlar va xabarlar — bularning barchasi zamonaviy "til"dir. Mutafakkir aytganidek, o‘ylamay aytilgan (yoki yozilgan) birgina so‘z shaxsning reputatsiyasiga, ijtimoiy mavqeiga va hatto xavfsizligiga rahna solishi mumkin. "Uchinchi Renessans" va muloqot madaniyati Renessans — bu, avvalo, tafakkur va muloqot inqilobidir. Yusuf Xos Hojib asarida keltirilgan "bilig" (bilim) va "ukush" (idrok) tushunchalari zamonaviy ta’lim tizimidagi "Soft Skills" (yumshoq ko‘nikmalar) tushunchasi bilan bevosita bog‘liq. Ko‘nikmalar integratsiyasi: Bugungi kunda ish beruvchilar va jamiyat a’zolari mutaxassisdan nafaqat bilim, balki jamoada ishlash, muloqotga kirishish va diplomatik mahoratni talab qilmoqda. "Qutadg‘u bilig"dagi muloqot kodeksi — bu XI asrda yaratilgan mukammal "Soft Skills" darsligidir. Korporativ etika va boshqaruv muloqoti Hozirgi zamon menejmentida (boshqaruvida) rahbar va xodim o‘rtasidagi muloqot muhim o‘rin tutadi. Yusuf Xos Hojibning "Bek" (rahbar) va uning atrofdagilari bilan muloqoti haqidagi tavsiyalari zamonaviy korporativ madaniyat (corporate culture) bilan hayratlanarli darajada o‘xshash: Feedback (Qayta aloqa): Hojib rahbarning xalq va xizmatchilar gapini eshitishi (listening skills) haqida yozadi. Motivatsiya: Shirin so‘z va adolatli 626

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may nutq orqali xodimlarni ilhomlantirish — mutafakkir falsafasining markazida turadi. "Yaxshi so‘z bilan kishi ko‘nglini ovla, bu ko‘ngil ovlash senga davlat keltiradi." [1, 120-b.] Diplomatik muloqot va xalqaro munosabatlar. Global nizolar kuchaygan hozirgi davrda Yusuf Xos Hojibning "Tinchlikparvar muloqot" (Peaceful communication) g‘oyasi juda dolzarb. Tahlil: Mutafakkir urushni so‘z bilan to‘xtatish mumkinligiga ishongan. Uning elchilarga bergan o‘gitlari bugungi BMT darajasidagi muzokaralar etikasi bilan mos tushadi. Madaniyatlararo muloqotda o‘zaro hurmat va "Common Ground" (umumiy til) topish tamoyillari asarda batafsil yoritilgan. Nutq madaniyati va pedagogik muloqot; Ta’lim jarayonida o‘qituvchi va talaba muloqoti — bilim berishning asosi. Yusuf Xos Hojib o‘qituvchining nutqi qanday bo‘lishi kerakligini "O‘gdulmish" obrazi orqali ko‘rsatadi: sabrli, dalillarga boy va tushunarli. Bu esa zamonaviy interaktiv pedagogikaning asosiy talabidir. Tadqiqot natijalari asosida vi ishlab chiqilgan taklif va tavsiyalar Yusuf Xos Hojibning “Qutadg‘u bilig” asarida ilgari surilgan muloqot madaniyati va nutq odobi tamoyillari shunchaki tarixiy meros emas, balki zamonaviy jamiyatning ma’naviy-axloqiy inqirozlariga qarshi samarali vositadir. Tadqiqot davomida aniqlangan xulosalar asosida quyidagi amaliy tavsiyalar ilgari suriladi: Ta’lim va tarbiya tizimini takomillashtirish bo‘yicha. Ma’lumki, Uchinchi Renessansning tayanchi — bu bilimli va yuksak madaniyatli yoshlardir. Shu munosabat bilan: Oliy va o‘rta maxsus ta’limda: “Nutq madaniyati”, “Notiqlik san’ati” hamda “Kasbiy etika” fanlari dasturiga “Yusuf Xos Hojibning muloqot falsafasi” nomli maxsus 12 soatlik o‘quv moduli kiritilishi lozim. Bunda talabalar nafaqat nazariy bilim, balki asardagi elchilik va rahbarlik odobi misolida amaliy keyslar (case studies) orqali muloqot strategiyalarini o‘rganadilar. Maktabgacha va boshlang‘ich ta’limda: “Qutadg‘u bilig”dagi o‘gitlarni soddalashtirilgan holda, multimedia vositalari va didaktik o‘yinlar orqali bolalar ongiga singdirish. Masalan, “Shirin so‘z — qalb kaliti” mavzusidagi turkum tarbiyaviy soatlarni mutafakkir baytlari asosida tashkil etish. Davlat boshqaruvi va korporativ etika sohasida Davlat xizmatchisining muloqot madaniyati xalqning davlatga bo‘lgan ishonchini belgilaydi. Yusuf Xos Hojibning “Bek” (rahbar) va “Vazir” (menejer) obrazlari orqali bergan tavsiyalari asosida: “Xos Hojib etika kodeksi”: Davlat tashkilotlarida xodimlarning muloqot madaniyatini baholash mezonlarini ishlab chiqishda “Qutadg‘u bilig”dagi andisha, sabr va rostgo‘ylik tamoyillaridan foydalanish. Diplomatik korpus uchun: O‘zbekiston Respublikasi Tashqi ishlar vazirligi qoshidagi Diplomatik akademiya tinglovchilari uchun “Turkiy xalqlarning diplomatik muloqot tarixi: Yusuf Xos Hojib talqinida” mavzusida maxsus qo‘llanma yaratish. Bu milliy diplomatiya maktabining tarixiy ildizlarini dunyoga ko‘rsatishga xizmat qiladi. Raqamli makon va ijtimoiy tarmoqlar madaniyatini yuksaltirish Bugungi kunda internetdagi muloqotda kuzatilayotgan qo‘pollik (cyberbullying) va 627

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may mas’uliyatsizlikka qarshi: “Milliy muloqot filtri”: Ijtimoiy tarmoqlarda o‘zbek tilida muloqot qiluvchilar uchun Yusuf Xos Hojib o‘gitlarini targ‘ib qiluvchi ijtimoiy roliklar va “Muloqot odobi — inson ko‘rki” shiori ostida chellenjlar tashkil etish. Sun’iy intellekt va til etikasi: O‘zbek tilidagi nutqni tahlil qiluvchi sun’iy intellekt modellarini yaratishda mutafakkir ilgari surgan axloqiy lug‘at va muloqot normalarini dasturiy algoritmga kiritish. Ilmiy tadqiqot va ma’rifiy yo‘nalishda “Hojibshunoslik” markazi: Milliy va xalqaro miqyosda Yusuf Xos Hojib merosini o‘rganuvchi markaz tashkil etish va uning doirasida “Madaniyatlararo muloqotning qadimgi manbalari” nomli ko‘p jildlik ensiklopediya nashr etish. Ommaviy axborot vositalarida: Markaziy telekanallarda “Saodatga yo‘llovchi so‘zlar” nomli turkum ko‘rsatuvlar tashkil etib, unda mutafakkirning muloqot etikasi haqidagi qarashlarini zamonaviy hayotiy misollar bilan tushuntirish. Xulosa. Yusuf Xos Hojibning ijtimoiy-falsafiy merosi shuni ko‘rsatadiki, muloqot — bu shunchaki gapirish mahorati emas, balki inson qalbini isloh qilish, jamiyatda adolat va totuvlikni ta’minlash san’atidir. Mutafakkirning nutq odobi borasidagi o‘gitlari bugungi “Uchinchi Renessans” poydevorini qurayotgan ma’rifatli yoshlar uchun ma’naviy kompas bo‘lib xizmat qiladi.Taklif etilgan amaliy tavsiyalarning hayotga tatbiq etilishi: Jamiyatda o‘zaro hurmat va muloqot madaniyatini yuksaltiradi; Milliy qadriyatlarga asoslangan zamonaviy rahbar kadrlar qatlamini shakllantiradi; O‘zbekistonning xalqaro maydondagi madaniy va diplomatik nufuzini mustahkamlaydi. “Qutadg‘u bilig” — bu saodat kalitidir. FOYDALANILGAN ADABIYOTLAR: 1. Yusuf Xos Hojib. Qutadg‘u bilig. – Toshkent: Fan, 1971. Ibrohimov A. va boshqalar. Vatan tuyg‘usi. – T.: O‘zbekiston, 1996. 2. Omonov Q. Turkiy rasmiy uslubning shakllanish tarixi. – T., 2012. 3. Fitrat. O‘zbek adabiyoti namunalari. – T.: Mumtoz so‘z, 2009 4. Yusuf Xos Hojib. Qutadg‘u bilig (Saodatga yo‘llovchi bilim). – T.: O‘zbekiston milliy ensiklopediyasi, 2011. – 960 b. 5. Karimov V. Madaniyatlararo muloqot falsafasi. – T.: Ma’naviyat, 2018. – 240 b. 6. Fitrat A. Qutadg‘u bilig (Tanlangan asarlar). – T.: Ma’naviyat, 2000. 7. Mallayev N. O‘zbek adabiyoti tarixi. – T.: O‘qituvchi, 1976. 8. Sodiqov Q. Eski turkiy til. – T.: Akademnashr, 2017. 9. Valixo‘jayev B. O‘zbek adabiyotshunosligi tarixi. – T.: Fan, 2002. "KUTADGU BILIG" AS A PHILOSOPHICAL FOUNDATION FOR FINANCIAL LITERACY YUSUF KHOS HOJIB'S TEACHINGS ON KNOWLEDGE, WEALTH ETHICS, AND THEIR MODERN APPLICATION IN UZBEKISTAN "QUTADG‘U BILIG" MOLIYAVIY SAVODXONLIKNING FALSAFIY ASOSI SIFATIDA YUSUF XOS HOJIBNING BILIM, BOYLIK ODOBI HAQIDAGI TA’LIMOTLARI VA ULARNING O‘ZBEKISTONDA HOZIRGI ZAMONDA QO‘LLANILISHI Nurbek Abdumazhitov, Student of the Faculty of Finance at Westminster International University, nurbekabdumajitov2611@gmail.com, ORCID 0009-0006-2283-2440 Nurbek Abdumajitov, Xalqaro Vestminster universiteti moliya fakulteti talabasi, 628

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may nurbekabdumajitov2611@gmail.com, ORCID 0009-0006-2283-2440 Abstract. This paper examines the philosophical framework of Yusuf Khos Hojib in Kutadgu Bilig (1069) and argues that its four allegorical figures offer thematic alignments with modern financial literacy theory. The figures are Kuntogdi (Justice), Aytoldi (Fortune), Ogdulmish (Intellect), and Odghurmish (Contentment). Using hermeneutical textual analysis and historical comparative methodology, the paper draws thematic alignments between Hojib's ethical categories and OECD financial literacy frameworks. The paper also engages critically with two genuine methodological risks: the translation of feudal virtue ethics into democratic financial citizenship, and the hermeneutical implications of reading Hojib through a statesponsored cultural revival framework. The study argues that Hojib's principles, appropriately distilled from their historical context, offer a culturally grounded supplement to standard financial literacy curricula in Uzbekistan. Keywords. Yusuf Khos Hojib, Kutadgu Bilig, financial literacy, wealth ethics, thematic alignment, Third Renaissance, Uzbekistan, hermeneutics Annotatsiya. Ushbu maqolada Yusuf Xos Hojibning "Qutadg‘u bilig" (1069) asaridagi falsafiy asoslari o‘rganiladi va uning to‘rtta majoziy timsoli zamonaviy moliyaviy savodxonlik nazariyasi bilan mavzuiy uyg‘unlikni ta’minlashi ta’kidlanadi. Obrazlar — Kuntogdi (Adolat), Aytoldi (Baxt), O‘gdulmish (Aql), Odg‘urmish (Qanoat). Germenevtik matn tahlili va tarixiy qiyosiy metodologiyadan foydalangan holda, maqola Hojibning axloqiy kategoriyalari va IHTT moliyaviy savodxonlik asoslari o‘rtasida mavzuli bog‘liqliklarni belgilaydi. Maqolada, shuningdek, ikkita haqiqiy metodologik xavf-xatar tanqidiy ko‘rib chiqiladi: feodal fazilatlar axloqini demokratik moliyaviy fuqarolik tizimiga o‘tkazish va Hojibni davlat homiyligidagi madaniy tiklanish tizimi orqali o‘qishning germenevtik oqibatlari. Tadqiqotda ta’kidlanishicha, Hojibning tarixiy kontekstdan mos ravishda ajratib olingan tamoyillari O‘zbekistondagi moliyaviy savodxonlik bo‘yicha standart o‘quv dasturlariga madaniy jihatdan asoslangan qo‘shimcha hisoblanadi. Kalit so‘zlar. Yusuf Xos Hojib, Qutadg‘u Bilig, moliyaviy savodxonlik, boylik axloqi, mavzuga moslik, Uchinchi Renessans, O‘zbekiston, germenevtika INTRODUCTION In 2021, President Shavkat Mirziyoyev launched the Third Renaissance for Uzbekistan, calling for a knowledge economy grounded in the country's historical intellectual heritage [11]. Among the thinkers who defined that heritage, Yusuf Khos Hojib is one of the most significant. He composed Kutadgu Bilig in 1069 in Kashgar. The title translates to Wisdom of Royal Glory. It remains one of the most sophisticated works of ethical and political philosophy in the Turkic world [2]. Uzbekistan simultaneously faces a pressing financial literacy deficit. The National Bank of Uzbekistan found in 2023 that around 61 percent of the adult population lacks basic financial planning skills [12]. The National Agency for Project Management (2022) identified that the primary obstacle to financial capability in Uzbek youth is not a knowledge gap. It is attitudinal. Young people hold short time preferences, low trust in financial institutions, and limited personal financial responsibility [13]. These are not problems that technical financial curricula can resolve alone. This paper argues that Kutadgu Bilig offers a philosophical resource for addressing this attitudinal gap. Its four allegorical figures encode ethical principles 629

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may that align thematically with core dimensions of modern financial literacy theory. The central question is as follows. How do the philosophical teachings of Yusuf Khos Hojib align with and inform contemporary financial literacy frameworks in Uzbekistan? The argument is made carefully. The paper names and engages with the genuine methodological risks involved in translating an 11th century feudal text into 21st century policy. Literature review Scholarship on Kutadgu Bilig. Kutadgu Bilig has been studied since Radloff's first Russian critical edition in 1891. The philological foundation was established by Arat in 1947 [3]. Dankoff's 1983 English translation remains the primary reference for comparative philosophical analysis [2]. He argues that Hojib constructs a complete ethical metaphysics of the good life rather than simply a manual for rulers. Nasr (1996) places Hojib within the Islamic philosophical synthesis tradition of al-Farabi and Ibn Sina [20]. Melikoff (1971) provides the most detailed analysis of the text's Sufi dimensions, particularly the ascetic figure of Odghurmish [10]. Uzbek scholars Karimov (2009) and Nazarov (2015) have applied the text to contemporary governance and education [5][17]. Islahi (1988) and Chapra (1992) argue more broadly that classical Islamic scholars held wealth ethics compatible with modern principles of financial prudence [18][4]. No existing study has examined Kutadgu Bilig through the lens of financial literacy theory. This paper addresses that gap. Financial Literacy Theory. Lusardi and Mitchell (2014) demonstrated that financial literacy correlates directly with better saving, lower debt, and greater household wealth [6]. The OECD/INFE (2020) framework defines financial literacy as the combination of awareness, knowledge, skill, attitude, and behavior needed for sound financial decisions across five competency areas: budgeting, saving, borrowing, planning, and protection [7]. The framework explicitly acknowledges that attitudinal dimensions are central to financial capability, opening space for philosophical approaches that technical curricula cannot fill. Hung et al. (2009) articulate this as the gap between literacy and capability [8]. Remund (2010) identifies a normative gap in the field: standard programs teach how to manage money but not why certain approaches to wealth are more defensible [14]. Shiller (2012) reinforces this. Financial behavior is ultimately shaped by the cultural narratives societies build around wealth [15]. Programs that ignore those narratives treat symptoms rather than causes. For the behavioral dimensions of debt and overconsumption, Laibson's (1997) model of hyperbolic discounting is more precise than general risk models [9]. Individuals systematically overweight present consumption relative to future security, producing predictable under-saving and over-borrowing. Duesenberry (1949) adds the social dimension through his relative income hypothesis. Consumption aspirations are driven by comparison with peers, not by absolute needs [21]. Together these models identify the behavioral pathology that a philosophy of disciplined contentment is positioned to address. 630

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Financial Literacy in Uzbekistan. Tashkentov and Yusupov (2019) found that financial education programs improved household savings in Tashkent but effects faded within 12 months without reinforcing cultural support [19]. The NAPM (2022) report found that fatalistic beliefs about wealth, cultural discomfort with formal institutions, and short time preferences are the primary obstacles to financial capability among Uzbek youth [13]. These findings point directly to the attitudinal layer that a Hojib-informed approach is designed to engage. Methods. This study uses hermeneutical textual analysis as its primary method. Dankoff's 1983 English translation serves as the primary source [2], crossreferenced with the 2016 Uzbek critical edition [1]. The analysis proceeded in two stages. In the first stage, passages relating to knowledge, wealth, contentment, and governance were identified through full reading. In the second stage, passages were coded according to four predetermined thematic categories corresponding to the four allegorical figures, with open coding applied in parallel for unexpected themes. The analysis is explicitly interpretive and not exhaustive. A different researcher applying the same protocol might reach different thematic emphases. This is acknowledged as a core limitation. The secondary method is historical comparative analysis. Hojib's categories are situated within their 11th century Karakhanid context before any comparison with OECD frameworks is drawn, following Skinner's (1969) principle that historical texts must be understood on their own terms before comparative claims are made [16]. The comparisons produced are thematic alignments rather than claims of structural equivalence. The paper maintains this distinction throughout. Results 1. The Architecture of the Four Figures Kutadgu Bilig is built around four allegorical figures. Kuntogdi is the ruler representing Justice. Aytoldi is his vizier representing Fortune. Ogdulmish is the son of Aytoldi representing Intellect. Odghurmish is the ascetic brother of Ogdulmish representing Contentment [2]. These form an interdependent system. Fortune without intellect dissipates wealth. Without justice, knowledge serves only the powerful. Without contentment, excess destroys what fortune and intellect have built. The OECD/INFE (2020) framework for financial wellbeing exhibits a thematically parallel structure, requiring knowledge, productive wealth behavior, disciplined restraint, and institutional trust simultaneously [7]. 2. Ogdulmish (Intellect) and Financial Knowledge Ogdulmish embodies knowledge as a civic obligation. Hojib insists that the ignorant person does not know the value of a thing, squanders what should be preserved, and preserves what should be spent [2]. This describes the systematic misallocation that Lusardi and Mitchell (2014) identify as the central consequence of financial illiteracy [6]. The thematic alignment is strong. Both frameworks treat knowledge not as a neutral capacity but as something that carries an obligation to act. Hung et al. (2009) capture a related idea in the literacy-to-capability gap [8]. Hojib adds the normative dimension: the person who knows and does not act has 631

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may failed a moral duty, not simply a behavioral one. This is motivational weight that technical curricula cannot replicate. 3. Aytoldi (Fortune) and Wealth Ethics Aytoldi represents prosperity but dies early in the narrative. His fortune passes with him. What endures is his son, Ogdulmish, meaning Intellect. Hojib encodes this in the narrative architecture. Wealth without knowledge is ephemeral. The durable inheritance is intellectual capacity [2]. This reframes wealth as a tool rather than an end. Chapra (1992) makes a structurally similar argument in Islamic economic ethics, describing wealth as a trust to be managed responsibly [4]. Islahi (1988) traces this ethic through the broader classical tradition [18]. For financial educators in Uzbekistan, Aytoldi's narrative provides a culturally grounded story that encodes the right relationship between knowledge and money at the level of narrative rather than instruction. 4. Odghurmish (Contentment) and Behavioral Restraint Odghurmish, the ascetic who leaves the court, represents disciplined contentment. Melikoff (1971) reads this figure primarily as Sufi quietism [10]. This reading is not wrong, but it is incomplete. Hojib's claim that the person who desires more than they need has already lost what they have [2] speaks precisely to the mechanisms Laibson (1997) and Duesenberry (1949) model. Hyperbolic discounting produces under-saving and over-borrowing by making present consumption systematically more attractive [9]. The relative income hypothesis explains why consumption aspirations rise with social comparison rather than with absolute need [21]. The Odghurmish principle frames restraint not as deprivation but as wisdom, a reframing that works at the level of values rather than incentives and that behavioral nudges alone cannot achieve. 5. Kuntogdi (Justice) and Institutional Trust Kuntogdi embodies justice as the precondition for all other flourishing. Without institutional fairness, fortune, intellect, and contentment cannot function sustainably. Hojib argues that the unjust ruler destroys the wealth of the land and that where justice prevails, the treasury fills by itself [2]. Remund (2010) identifies financial rights literacy as one of the most underweighted dimensions of standard financial education [14]. The thematic alignment is genuine. Individual financial competence is necessary but not sufficient for financial wellbeing. Trustworthy institutions are equally required. In Uzbekistan, where trust in formal financial institutions remains low [12], this dimension is especially relevant for curriculum design. Discussion The Feudal Context Problem. The most serious challenge this paper faces is translating feudal virtue ethics into democratic financial literacy. Kuntogdi is a monarch, not an accountable institution. Aytoldi's loyalty runs to a ruler, not to a market. Odghurmish's contentment is the withdrawal of a court ascetic, not the disciplined saving of a working adult navigating consumer credit markets. The political economy of Kutadgu Bilig is a patron-client system in which ethical 632

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may behavior flows between ruler and subject. This differs fundamentally from the horizontal rights-based structure of democratic financial citizenship. This problem requires a methodological position rather than a footnote. The position taken here is philosophical distillation. The ethical principles in Kutadgu Bilig are treated as separable from their feudal political application. The principle that knowledge carries a civic obligation does not require a Karakhanid court to remain valid. The principle that wealth without wisdom is ephemeral is independent of any patron-client political economy. Chapra (1992) applies a similar method when extracting Islamic economic principles from their historical contexts [4]. The risk, as Skinner (1969) would note, is that distillation can become distortion [16]. When a principle is removed from its original context, it loses some of its meaning. This paper accepts and names that risk. The thematic alignments proposed here are interpretive constructions, not recoveries of Hojib's original intentions. The Political Framing Problem. This paper is partly framed within the Third Renaissance narrative of Mirziyoyev's administration [11]. State-sponsored cultural revival projects tend to read classical texts in ways that support their own priorities. Kutadgu Bilig is a complex text that supports multiple political readings. A reading attentive to Hojib's skepticism of rulers would find substantial evidence that he distrusted those in power far more than a development-oriented reading reveals. Odghurmish, who leaves the court precisely because it is corrupt, is one such marker. This paper does not claim the Third Renaissance framework is the only or correct lens for reading Hojib. It claims it is one productive context for considering practical applications in Uzbekistan today. Readers should be aware that this contextual choice shapes which alignments become visible. Case Study and Conflict of Interest. The author served as President of the Finance Club at Westminster International University in Tashkent from September 2025. This creates a direct conflict of interest that must be named. The author both designed the programming and observed its outcomes. No independent verification is possible. With this limitation stated, the following observations are offered only as an existence proof that ethically framed financial education is feasible in a contemporary Uzbek educational setting, not as evidence for the effectiveness of the approach proposed here. Sessions embedding financial skills within discussions of values and civic identity drew observably higher attendance than purely technical sessions. An informal survey of 30 club members in January 2026 found that the majority cited ethical and civic motivations rather than technical interest as their primary engagement driver. These observations are consistent with the paper's theoretical argument. They do not confirm it. Limitations and Future Research. This study carries four main limitations. The hermeneutical analysis is selective and interpretive. The feudal-to-democratic translation involves genuine risk of distortion. The case study is observational and conflicted. The Third Renaissance framing shapes the interpretive horizon in ways that alternative frameworks would not. 633

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Future research should develop a Kutadgu Bilig-aligned financial literacy curriculum and evaluate it against a standard OECD-aligned curriculum in a randomized controlled design, using validated instruments such as the OECD/INFE financial literacy scale [7] and longitudinal follow-up of at least 12 months. A separate philosophical study should examine the feudal-to-democratic translation problem through comparative virtue ethics to assess how far Hojib's principles can be distilled without distortion. Conclusion This paper has argued that Kutadgu Bilig offers thematic alignments with four dimensions of contemporary financial literacy theory. Ogdulmish aligns with the obligation to act on financial knowledge. Aytoldi aligns with the ethics of wealth as a tool rather than an end. Odghurmish aligns with the behavioral discipline needed to resist overconsumption. Kuntogdi aligns with the institutional trust that individual financial competence requires. These alignments are thematic and interpretive. They are stronger in some cases than others. They carry the methodological risks this paper has tried to name honestly. Two risks deserve particular emphasis in closing. The translation of feudal virtue ethics into democratic financial literacy is not automatic. It requires philosophical distillation that may involve distortion. The use of a state-sponsored cultural revival framework as the interpretive context shapes which alignments become visible. These risks do not invalidate the argument. They qualify it. What this paper proposes, qualified as it is, still has practical value. Standard financial literacy curricula address knowledge and behavior but not the attitudinal and narrative dimensions that shape financial decision making at a deeper level. Kutadgu Bilig engages precisely those dimensions. A curriculum that draws on Hojib's philosophical principles alongside OECD competency standards would not replace technical financial education. It would give that education roots. The Third Renaissance, at its most intellectually honest, is the project of asking what ancestral wisdom remains usable and in what form. This paper has offered one careful answer to that question. REFERENCES: 1. Yusuf Khos Hojib. (2016). Kutadgu Bilig. Toshkent. O‘zbekiston Milliy Ensiklopediyasi. 2. Dankoff, R. (1983). Wisdom of Royal Glory (Kutadgu Bilig). Chicago. University of Chicago Press. 3. Arat, R.R. (1947). Kutadgu Bilig I. Istanbul. Turk Dil Kurumu. 4. Chapra, M.U. (1992). Islam and the Economic Challenge. Leicester. The Islamic Foundation. 5. Karimov, N. (2009). Yusuf Xos Hojib va uning falsafiy merosi. Toshkent. Fan nashriyoti. 6. Lusardi, A., & Mitchell, O.S. (2014). The Economic Importance of Financial Literacy. Journal of Economic Literature, 52(1), 5-44. 7. OECD/INFE. (2020). International Survey of Adult Financial Literacy. Paris. OECD Publishing. 634

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may 8. Hung, A.A., Parker, A.M., & Yoong, J.K. (2009). Defining and Measuring Financial Literacy. RAND Working Paper WR-708. 9. Laibson, D. (1997). Golden Eggs and Hyperbolic Discounting. Quarterly Journal of Economics, 112(2), 443-478. 10. Melikoff, I. (1971). Sur les traces du soufisme turc. Istanbul. Editions Isis. 11. Mirziyoyev, Sh. M. (2021). Uchinchi Renessans. Toshkent. O‘zbekiston nashriyoti. 12. National Bank of Uzbekistan. (2023). Financial Literacy Survey Report. Tashkent. NBU Publications. 13. National Agency for Project Management. (2022). Youth Entrepreneurship and Financial Capability in Uzbekistan. Tashkent. NAPM. 14. Remund, D.L. (2010). Financial Literacy Explicated. Journal of Consumer Affairs, 44(2), 276-295. 15. Shiller, R. J. (2012). Finance and the Good Society. Princeton. Princeton University Press. 16. Skinner, Q. (1969). Meaning and Understanding in the History of Ideas. History and Theory, 8(1), 3-53. 17. Nazarov, B. (2015). Kutadgu Biligdagi ijtimoiy-axloqiy qarashlar. Samarqand. SamDU nashriyoti. 18. Islahi, A.A. (1988). Economic Concepts of Ibn Taimiyah. Leicester. The Islamic Foundation. 19. Tashkentov, A., & Yusupov, D. (2019). Financial Literacy and Household Savings in Uzbekistan. Central Asian Economic Review, 7(2), 45-62. 20. Nasr, S.H. (1996). Islamic Philosophy from Its Origin to the Present. Albany. State University of New York Press. 21. Duesenberry, J.S. (1949). Income, Saving and the Theory of Consumer Behavior. Cambridge. Harvard University Press. YUSUF XOS HOJIBNING DAVLAT VA JAMIYAT HAQIDAGI QARASHLARI YUSUF KHOS HAJIB'S VIEWS ON THE STATE AND SOCIETY Abdumalikov Raxmatulloh Abduqahhor o‘g‘li, Ko‘kaldosh o‘rta maxsus islom bilim yurti talabasi Ilmiy maslahatchi: Abdurahmonov Xolboy To‘xtayevich, +998 91 005 86 04 Abdumalikov Rakhmatulloh Abdukakhkhor ugli, Student of the Kokaldosh Secondary Specialized Islamic School Scientific consultant: Abdurakhmanov Kholboy Tukhtaevich, +998 91 005 86 04 Annotatsiya. Ushbu maqolada Yusuf Xos Hojibning davlat va jamiyat haqidagi ijtimoiysiyosiy qarashlari tahlil qilinadi. Xususan, mutafakkirning adolatli davlat boshqaruvi, rahbar mas’uliyati, xalq farovonligi hamda komil inson tarbiyasi haqidagi fikrlari yoritiladi. Shuningdek, “Qutadg‘u bilig” asarining bugungi jamiyat taraqqiyoti va Uchinchi Renessans g‘oyalari bilan uyg‘un jihatlari ochib beriladi. Kalit so‘zlar: Davlat, jamiyat, adolat, rahbar, ma’naviyat, komil inson, siyosiy tafakkur, Qutadg‘u bilig. Аннотация. В данной статье анализируются социально-политические взгляды Юсуфа Хоса Хаджиба на государство и общество. В частности, освещаются идеи мыслителя о справедливом государственном управлении, ответственности руководства, 635

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may общественном благополучии и воспитании совершенной личности. Также раскрываются аспекты произведения «Кутадгу Билиг» в контексте развития современного общества и идей Третьего Возрождения. Ключевые слова: государство, общество, справедливость, лидер, духовность, совершенный человек, политическая мысль, знания Кутадгу. Abstract. This article analyzes the socio-political views of Yusuf Khos Hajib on the state and society. In particular, the thinker's ideas on fair state administration, leadership responsibility, public welfare, and the upbringing of a perfect person are highlighted. Also, the aspects of the work "Kutadgu Bilig" in harmony with the development of today's society and the ideas of the Third Renaissance are revealed. Keywords: State, society, justice, leader, spirituality, perfect person, political thought, Qutadgu knowledge. KIRISH Sharq falsafiy tafakkuri tarixida davlat, jamiyat va inson munosabatlari masalasi doimo markaziy o‘rinda turgan. Ayniqsa, Markaziy Osiyo hududida shakllangan ilmiy-ma’naviy muhitda adolatli jamiyat qurish, barkamol inson tarbiyasi va davlat boshqaruvini axloqiy tamoyillar asosida tashkil etish g‘oyalari keng rivojlangan. Bu jarayonda buyuk mutafakkirlarning asarlari nafaqat o‘z davri uchun, balki keyingi avlodlar uchun ham muhim nazariy va amaliy qo‘llanma bo‘lib xizmat qilgan. Ana shunday ulug‘ allomalardan biri Yusuf Xos Hojib hisoblanadi. XI asrda yashab ijod qilgan bu mutafakkir turkiy adabiyot va siyosiyfalsafiy tafakkur rivojiga ulkan hissa qo‘shgan. Uning eng mashhur asari “Qutadg‘u bilig” - davlat boshqaruvi, jamiyat tuzilishi, inson axloqi va ma’naviy kamolot masalalariga bag‘ishlangan yirik didaktik-falsafiy yodgorlik hisoblanadi. Asar o‘z mazmuni bilan nafaqat adabiy, balki siyosiy va ijtimoiy-falsafiy manba sifatida ham katta ahamiyatga ega. Yusuf Xos Hojib o‘z asarida davlatni adolat va ma’naviyat asosida boshqariladigan tizim sifatida talqin qiladi. Uning fikricha, davlatning mustahkamligi va barqarorligi bevosita rahbarning axloqiy fazilatlari, ilmga munosabati hamda xalqparvarligiga bog‘liqdir. Mutafakkir jamiyat taraqqiyotini esa insonlarning ma’naviy darajasi, ilmiy saviyasi va axloqiy pokligi bilan chambarchas bog‘laydi. Shu bois “Qutadg‘u bilig”da hukmdor, vazir, olim va oddiy xalq o‘rtasidagi munosabatlar tizimli ravishda yoritiladi. Mazkur asarda ilgari surilgan asosiy g‘oyalardan biri - adolat tamoyilidir. Yusuf Xos Hojib adolatni davlatning tayanchi va jamiyatning asosiy muvozanat elementi sifatida ko‘rsatadi. Adolat bo‘lmagan joyda zulm, beqarorlik va ijtimoiy tengsizlik kuchayishi ta’kidlanadi. Shu bilan birga, ilm va ma’rifat jamiyat taraqqiyotining asosiy harakatlantiruvchi kuchi sifatida talqin qilinadi. Bu g‘oyalar islom axloq falsafasida mavjud bo‘lgan adolat, ilmga intilish va insonni komillikka yetaklash tamoyillari bilan uyg‘unlashadi. Shuningdek, Yusuf Xos Hojib jamiyatni ma’naviy birlik asosida rivojlanuvchi tizim sifatida ko‘radi. Uning qarashlarida inson faqat o‘z manfaatini emas, balki jamiyat manfaatini ham hisobga olishi kerakligi ta’kidlanadi. Bu esa ijtimoiy mas’uliyat, halollik va insonparvarlik kabi tushunchalarni shakllantirishga xizmat qiladi. Mutafakkirning ushbu yondashuvi zamonaviy ijtimoiy-falsafiy qarashlar bilan ham uyg‘unlashadi. Bugungi 636

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may globallashuv sharoitida jamiyatda ma’naviy qadriyatlarni saqlab qolish, yosh avlodni milliy va umuminsoniy qadriyatlar asosida tarbiyalash dolzarb masalalardan biridir[1,-12-b]. Shu nuqtai nazardan, Yusuf Xos Hojibning davlat va jamiyat haqidagi qarashlarini o‘rganish nafaqat tarixiy, balki amaliy ahamiyatga ham ega. Ayniqsa, Yangi O‘zbekistonda amalga oshirilayotgan islohotlar, ma’naviy yuksalish va Uchinchi Renessans g‘oyalarini amalga oshirish jarayonida uning merosi muhim nazariy asos bo‘lib xizmat qiladi. Mazkur maqolaning asosiy maqsadi - Yusuf Xos Hojibning davlat va jamiyat haqidagi qarashlarini chuqur tahlil qilish, ularning nazariy mazmunini ochib berish hamda zamonaviy jamiyat taraqqiyoti uchun ahamiyatini yoritib berishdan iborat. Tadqiqot usullari. Mazkur maqolani tayyorlash jarayonida Yusuf Xos Hojibning davlat va jamiyat haqidagi qarashlarini chuqur va har tomonlama tahlil qilish maqsadida bir nechta ilmiy tadqiqot usullaridan kompleks tarzda foydalanildi. Tadqiqotning asosiy yondashuvi tarixiy, falsafiy va qiyosiy tahlil tamoyillariga asoslandi. Avvalo, tarixiy tahlil usuli qo‘llanildi. Ushbu usul yordamida XI asr ijtimoiy-siyosiy muhiti, turkiy davlatlarning boshqaruv tizimi hamda o‘sha davrdagi ma’naviy-madaniy jarayonlar o‘rganildi. Bu yondashuv Yusuf Xos Hojibning qarashlarini o‘z davrining real tarixiy sharoitlari bilan bog‘liq holda tahlil qilish imkonini berdi. Natijada “Qutadg‘u bilig” asaridagi davlat boshqaruvi haqidagi fikrlar zamonaviy tushunchalar bilan solishtirish uchun ilmiy asos yaratildi. Shuningdek, manbashunoslik usuli keng qo‘llanildi. Asosiy manba sifatida “Qutadg‘u bilig” asari matni tahlil qilindi. Bundan tashqari, Yusuf Xos Hojibning siyosiy va axloqiy qarashlariga oid zamonaviy ilmiy tadqiqotlar, sharhlar va monografiyalar ham o‘rganildi[2,-24-b]. Manbalarni qiyosiy tahlil qilish orqali muallifning davlat, adolat, rahbarlik va jamiyat haqidagi konsepsiyasi aniqlashtirildi. Tadqiqot jarayonida falsafiy tahlil usuli ham muhim o‘rin egalladi. Ushbu usul orqali Yusuf Xos Hojibning g‘oyalari nazariy jihatdan tahlil qilinib, ularning axloqiy va siyosiy mazmuni ochib berildi. Ayniqsa, adolat, ilm, ma’naviyat va komil inson tushunchalarining falsafiy mohiyati chuqur o‘rganildi. Bu yondashuv mutafakkir qarashlarining faqat tarixiy emas, balki universal ahamiyatga ega ekanini ko‘rsatdi. Bundan tashqari, qiyosiy-tahliliy usuldan foydalanildi. Ushbu usul yordamida Yusuf Xos Hojibning davlat va jamiyat haqidagi qarashlari boshqa Sharq mutafakkirlari, xususan, Abu Nasr Forobiy va Alisher Navoiy g‘oyalari bilan solishtirildi. Natijada ularning adolatli jamiyat, rahbar axloqi va ilm-ma’rifat haqidagi qarashlarida o‘xshashliklar mavjudligi aniqlandi. Shu bilan birga, analiz va sintez usullari ham qo‘llanildi. Analiz usuli yordamida asardagi davlat va jamiyatga oid alohida g‘oyalar (adolat, rahbar mas’uliyati, xalq farovonligi, ilmning o‘rni) alohida o‘rganildi. Sintez usuli orqali esa ushbu g‘oyalar yagona falsafiy tizim sifatida umumlashtirildi va Yusuf Xos Hojibning ijtimoiy-siyosiy konsepsiyasi shakllantirildi. Tadqiqotda, shuningdek, induktiv va deduktiv yondashuvlar ham qo‘llanildi. Induktiv usul orqali asardagi alohida fikr va hikmatlardan umumiy xulosalar chiqarildi. Deduktiv usul esa islom axloq falsafasi va umumiy siyosiy637

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may falsafiy tamoyillardan kelib chiqib, Yusuf Xos Hojib qarashlarini izohlashga xizmat qildi. Mazkur usullar majmuasi Yusuf Xos Hojibning davlat va jamiyat haqidagi qarashlarini ilmiy jihatdan asosli, tizimli va har tomonlama tahlil qilish imkonini berdi hamda ularning zamonaviy jamiyat uchun ahamiyatini yoritishda muhim metodologik baza bo‘lib xizmat qildi. Natijalar. Tadqiqot natijalari shuni ko‘rsatadiki, Yusuf Xos Hojibning davlat va jamiyat haqidagi qarashlari yaxlit ijtimoiy-falsafiy tizim sifatida shakllangan bo‘lib, unda siyosat, axloq va ma’naviyat bir-biri bilan uzviy bog‘langan holda talqin etiladi. Mutafakkirning “Qutadg‘u bilig” asarida davlatning barqarorligi, jamiyatning farovonligi va inson kamoloti bir butun jarayon sifatida ko‘rib chiqiladi. Tahlillar davomida eng muhim natijalardan biri sifatida adolat tushunchasining markaziy o‘rin egallashi aniqlandi. Yusuf Xos Hojib fikricha, davlatning asosiy tayanchi adolat bo‘lib, u buzilgan taqdirda jamiyatda tartibsizlik, ijtimoiy tengsizlik va ma’naviy inqiroz yuzaga keladi. Asarda adolat faqat huquqiy tamoyil emas, balki axloqiy va ma’naviy mezon sifatida ham talqin qilinadi. Bu yondashuv davlat boshqaruvini faqat siyosiy tizim emas, balki ma’naviy mas’uliyat sifatida ko‘rishga asos bo‘ladi[3,-138-b]. Tadqiqot natijalari shuni ham ko‘rsatdiki, Yusuf Xos Hojib rahbar shaxsiga alohida e’tibor qaratadi. Mutafakkirning fikricha, hukmdor va yuqori mansab egalari ilmli, adolatli, halol va xalqparvar bo‘lishi kerak. Rahbarning shaxsiy axloqi davlat boshqaruvi sifatini belgilovchi asosiy omil sifatida ko‘rsatiladi. Bu g‘oya davlat va jamiyat o‘rtasidagi uzviy bog‘liqlikni yaqqol ifodalaydi. Shuningdek, natijalar tahlili shuni ko‘rsatdiki, jamiyat taraqqiyotida ilm va ma’rifatning o‘rni beqiyosdir. Yusuf Xos Hojib ilmni insonni kamolotga yetaklovchi eng muhim vosita sifatida baholaydi. Ilmli jamiyatgina adolatli va barqaror bo‘lishi mumkinligi ta’kidlanadi. Bu qarashlar zamonaviy ta’lim tizimi va ijtimoiy rivojlanish konsepsiyalari bilan hamohangdir. Tadqiqot davomida yana bir muhim natija sifatida jamiyatning ma’naviy asoslari kuchli bo‘lishi zarurligi aniqlangan. Asarda insonlarning axloqiy pokligi, halolligi, o‘zaro hurmati va mas’uliyati jamiyat barqarorligining muhim sharti sifatida ko‘rsatiladi. Bu jihat jamiyatni faqat iqtisodiy yoki siyosiy tizim emas, balki ma’naviy birlik sifatida ham ko‘rishga imkon beradi. Bundan tashqari, Yusuf Xos Hojib jamiyatni tabaqalar o‘rtasidagi hamkorlik asosida rivojlanadigan tizim sifatida tasvirlaydi. Hukmdor, vazirlar, olimlar va oddiy xalq o‘zaro uyg‘unlikda harakat qilgandagina davlat mustahkam bo‘lishi ta’kidlanadi. Bu yondashuv ijtimoiy hamjihatlik va barqarorlik g‘oyasini ilgari suradi. Tadqiqot natijalari shuni ham ko‘rsatdiki, “Qutadg‘u bilig”da komil inson g‘oyasi davlat va jamiyat taraqqiyotining asosiy sharti sifatida talqin etiladi. Komil inson faqat shaxsiy fazilatlari bilan emas, balki jamiyatga foydali bo‘lishi, adolat va ezgulikni targ‘ib qilishi bilan ham ajralib turadi. Bu g‘oya davlat boshqaruvi va jamiyat rivojining ma’naviy asosini tashkil etadi. Umuman olganda, tadqiqot natijalari Yusuf Xos Hojibning davlat va jamiyat haqidagi qarashlari zamonaviy ijtimoiy-falsafiy fikrlar bilan uyg‘un ekanini ko‘rsatdi. Uning g‘oyalari bugungi kunda ham dolzarbligini saqlab qolgan bo‘lib, 638

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may adolatli boshqaruv, ma’naviy barkamol jamiyat va ilmga asoslangan taraqqiyot konsepsiyalariga mos keladi. Muhokama. Tadqiqot natijalarini tahlil qilish shuni ko‘rsatadiki, Yusuf Xos Hojibning davlat va jamiyat haqidagi qarashlari nafaqat tarixiy manba sifatida, balki zamonaviy ijtimoiy-falsafiy fikrlar bilan ham bevosita bog‘liq bo‘lgan yaxlit konsepsiyani tashkil etadi. Mutafakkirning “Qutadg‘u bilig” asarida ilgari surilgan g‘oyalar bugungi kunda ham davlat boshqaruvi, jamiyat barqarorligi va ma’naviy taraqqiyot masalalarida dolzarb ahamiyatga ega. Muhokama jarayonida eng muhim jihatlardan biri sifatida adolat tamoyilining universalligi aniqlanadi. Yusuf Xos Hojib adolatni faqat huquqiy mexanizm sifatida emas, balki butun jamiyat hayotini tartibga soluvchi axloqiy asos sifatida talqin qiladi. Bu yondashuv zamonaviy “huquqiy davlat” konsepsiyasi bilan hamohang bo‘lib, unda ham adolat jamiyat barqarorligining asosiy kafolati sifatida qaraladi. Shunday ekan, mutafakkir g‘oyalari bugungi davlat boshqaruvi nazariyasi bilan tabiiy uyg‘unlikka ega. Muhokama davomida yana bir muhim masala - rahbar shaxsining mas’uliyati va axloqiy fazilatlari alohida o‘rin egallaydi. Yusuf Xos Hojib rahbarni faqat siyosiy kuch egasi emas, balki ma’naviy yetakchi sifatida ham ko‘radi. Uning fikricha, rahbarning adolati, halolligi va donoligi butun jamiyat taqdirini belgilaydi. Bu qarash zamonaviy siyosiy etika va davlat boshqaruvi nazariyalarida ham muhim o‘rin tutadi, chunki samarali boshqaruv shaxsiy fazilatlar bilan bevosita bog‘liqdir. Shuningdek, muhokama natijalari ilm va ma’rifatning jamiyat taraqqiyotidagi o‘rni beqiyos ekanini yana bir bor tasdiqlaydi. Yusuf Xos Hojib ilmni nafaqat individual kamolot vositasi, balki jamiyat rivojining strategik omili sifatida ko‘rsatadi. Bu yondashuv bugungi kunda “bilimga asoslangan jamiyat” konsepsiyasi bilan uyg‘unlashadi. Shu jihatdan qaraganda, mutafakkirning ilm haqidagi qarashlari zamonaviy ta’lim siyosati uchun ham nazariy asos bo‘la oladi. Muhokama jarayonida jamiyatning ma’naviy asoslari ham muhim masala sifatida ko‘rib chiqildi. Yusuf Xos Hojib jamiyat barqarorligini faqat iqtisodiy yoki siyosiy omillar bilan emas, balki axloqiy qadriyatlar bilan ham bog‘laydi. Halollik, adolat, sabr va qanoat kabi fazilatlar jamiyatning ichki barqarorligini ta’minlovchi asosiy omillar sifatida talqin etiladi[4,-320-b]. Bu esa zamonaviy ijtimoiy falsafada “ma’naviy kapital” tushunchasiga mos keladi. Bundan tashqari, muhokama natijalarida jamiyatdagi ijtimoiy tabaqalar o‘rtasidagi uyg‘unlik g‘oyasi ham muhim ahamiyat kasb etadi. Yusuf Xos Hojib davlatning mustahkamligi uchun turli ijtimoiy qatlamlar o‘rtasida hamkorlik va muvozanat zarurligini ta’kidlaydi. Bu yondashuv zamonaviy ijtimoiy integratsiya va fuqarolik jamiyati konsepsiyalari bilan hamohangdir. Muhokama davomida yana shunday xulosa shakllandiki, Yusuf Xos Hojibning komil inson haqidagi g‘oyasi davlat va jamiyat rivojining markaziy elementi hisoblanadi. Komil inson nafaqat shaxsiy fazilatlari bilan, balki jamiyatga foyda keltirishi, ijtimoiy mas’uliyatni his qilishi bilan ham ajralib turadi. Bu g‘oya zamonaviy tarbiya tizimida fuqarolik ongini shakllantirish bilan bevosita bog‘liqdir. Umuman olganda, muhokama natijalari shuni ko‘rsatadiki, Yusuf Xos Hojibning davlat va jamiyat haqidagi qarashlari tarixiy chegaradan chiqib, 639