THE IMPORTANCE OF THE CONCEPT OF “JUSTICE” IN THE STRUGGLE AGAINST CORRUPTION IN EASTERN SOCIETIES

ABSTRACT

The concept of “justice” has been fundamental in the philosophical and ethical traditions of Eastern societies, and it plays a crucial role in the fight against corruption. In many Eastern cultures, justice is viewed as a moral principle that upholds the values of fairness, honesty, and integrity. These ideals have been integrated into various political, legal, and social systems throughout history. The struggle against corruption is often perceived as a battle to restore these virtues, combating the moral decay that corruption represents. By examining historical, philosophical, and cultural perspectives, this paper explores how the concept of justice has influenced efforts to address corruption and maintain social order in Eastern societies. From ancient texts like the “Avesto” to the teachings of philosophers such as Forobiy and Beruni, justice has been a key factor in shaping governance and societal norms, particularly in the selection of leaders and the implementation of ethical practices in governance. The role of justice in preventing corruption is not only theoretical but also practical, as it has provided a framework for moral governance and accountability.

АННОТАЦИЯ

Концепция «справедливости» была основополагающей в философских и этических традициях восточных обществ и играет решающую роль в борьбе с коррупцией. Во многих восточных культурах справедливость рассматривается как моральный принцип, который поддерживает ценности справедливости, честности и порядочности. Эти идеалы были интегрированы в различные политические, правовые и социальные системы на протяжении всей истории. Борьба с коррупцией часто воспринимается как битва за восстановление этих добродетелей, борьба с моральным упадком, который представляет собой коррупция. Рассматривая исторические, философские и культурные перспективы, в этой статье исследуется, как концепция справедливости повлияла на усилия по борьбе с коррупцией и поддержанию общественного порядка в восточных обществах. От древних текстов, таких как «Авесто», до учений философов, таких как Форобий и Беруни, справедливость была ключевым фактором в формировании управления и общественных норм, особенно в выборе лидеров и внедрении этических практик в управлении. Роль правосудия в предотвращении коррупции не только теоретическая, но и практическая, поскольку она обеспечила основу для морального управления и подотчетности.

Keywords: justice, corruption, Eastern societies, moral philosophy, governance, integrity, ethics, social order, “Avesto”, leadership selection.

Ключевые слова: справедливость, коррупция, восточные общества, моральная философия, управление, честность, этика, общественный порядок, «Авесто», выбор руководства.

One of the most significant factors negatively impacting society is undoubtedly corruption. Certainly, measures are being taken in our country to combat this scourge decisively. Research shows that the most effective way to eliminate any vice is not to fight the vice itself but to address its root causes. Where bribery prevails, justice and conscience are trampled upon. A bribe-taker sells his conscience, praises the bad as good, and condemns the good as bad, punishing them unjustly. Whether the corrupt individual is a scholar, a leader, or a worker, they are a disaster for society.

Life moves forward as usual. Leaders come and go, but the people remain. However, does that leader earn a place in the hearts of the people? Do they leave a lasting legacy of meaningful deeds? Did they unite the people, serve as a role model, and mobilize them to accomplish noble tasks? Every leader should constantly reflect on these questions and examine themselves accordingly.

Adherence to legislation, which serves as the mirror of a just society, is the duty of every citizen. The primary goal of the political reforms carried out by the state to establish justice is, first and foremost, to ensure the principle of strong equality. This paragraph highlights the key aspects of justice in preventing the scourge of corruption that hinders progress.

The criteria of justice in the fight against corruption include:

Historical (views of Eastern philosophers),

Humanistic (the dignity and honor of individuals),

Legality (ensuring the rule of law, pursuing legal policies),

Dialogue between the state and the individual (citizens’ and legal entities' appeals).

The role and meaning of the principle of justice in combating corruption are of particular importance. The socio-philosophical aspect of justice implies mutual equality in various relationships among members of society. The ethical aspect indicates fair treatment in interpersonal relations, respecting one another's dignity, and adhering to moral and ethical norms.

The legal aspect signifies compliance with laws, while the political aspect reflects governing the state based on principles of justice and caring for citizens' well-being. Justice requires operating within developed democratic laws, where every individual lives on what they earn through their labor, entrepreneurship, and intelligence. The state ensures that citizens adhere to justice and the law, protects the property rights of society members, and guarantees equality before the law.

In the ancient oral traditions and written sources of our people, the concept of justice is often described as a principle of goodness, humanity, and righteousness among individuals. Indeed, the word “justice” carries profound wisdom, and every person, both spiritually and physically, aspires to it. For instance, in the ancient script Avesto, the historical roots of our political and legal heritage, as well as accounts of nations, legendary heroes, empires, governance systems, and the activities of people in our land, are elaborated. It does not only presents the laws and principles of Zoroastrianism but also touches upon social life, including the duties of a mother toward her children and vice versa.

In Avesto, lying, deceit, and bribery are deemed impure acts, interpreted as traits of the Dev. It states, “Those who chose the Dev also opted for falsehood, not truth, in both worlds; they succumbed to wicked intentions, degrading human life, and rushed toward unified fury”. [1]. This conveys that some individuals, by engaging in bribery and corruption, degrade their own lives and embark on a destructive path. It further warns, “Indeed, these (bribe-takers) plunge life into degradation. They glorify ancient falsehoods, elevating them to the heavens... obstructing the path of truth”. In this way, corruption is portrayed as leading individuals astray from their chosen path.

Ultimately, the text emphasizes personal responsibility, stating, “In the end, whether a liar, a truth-teller, or a wise person, everyone must cry out from their heart and intention”.[1]. This underscores the significance of inner truth and intention in combating corruption and striving for justice.

In Zoroastrian teachings, the ruler of society is based on three spiritual and socio-philosophical pillars: good thought, good word, and good deed. Zoroaster, the founder of the religion, shows that a person who follows these principles will defeat the forces of falsehood and injustice, represented by Angra Mainyu (Ahriman), ultimately leading to victory.

Professor A. Sag‘dullayev, through the terms used in Avesto to describe state and societal governance officials, outlines the hierarchical structure of governance in those times as follows: Head of the household or fortress (nmanopati); Head of the village community (vispati); District council, consisting of the heads of several village communities (xanjamana); Provincial head, overseeing several districts (dax’yupati); National ruler (kavi).[2]

In Avesto, the appointment of state officials is encouraged to be done through elections, with candidates embodying three spiritual and socio-philosophical qualities: good thought, good word, and good deed. This demonstrates that even in the early stages of our statehood, the people’s method of selecting leaders was based on democratic principles.

Al-Farabi, in his work “The City of the Virtuous”, discusses not only the virtues of the city’s ruler but also the qualities of the cities that oppose it. The ruler of the city of virtue is characterized by twelve qualities:

1. He must be self-reliant, with no obedience to anyone other than God, physically healthy, and free from any bodily defects that could hinder his duties.
2. He must possess subtle insight, understanding others' words and thoughts, and be able to comprehend the overall situation clearly.
3. He must retain a perfect memory of what he has seen, heard, and learned, without forgetting any details.
4. He must have sharp intellect, being able to detect the hidden signs and understand their meaning.
5. He must be able to explain his thoughts clearly and concisely.
6. He should be eager to learn, not weary of reading, studying, or seeking knowledge, and should never avoid the hardships of education.
7. He must practice self-control in eating, drinking, and relationships with women, avoiding indulgence.
8. He should love justice and righteous people, despising falsehood and liars.
9. He should be noble, rising above base actions and being of high moral character.
10. He should not be driven by wealth, gold, or silver, nor seek material possessions.
11. He must naturally be just, loving fairness, hating tyranny, oppression, and cruelty, and advocating for truth and justice, regardless of the situation.
12. He must be resolute and brave in carrying out necessary actions, never yielding to fear or hesitation.[3].

If every leader, whether large or small, possessed these qualities, corruption would have no place in society.

Al-Farabi states that the inhabitants of the “City of the Wicked” do not strive for true happiness because they do not understand what real happiness is.[3]. Interestingly, Al-Farabi emphasizes that people living in ignorance never achieve happiness because they consider temporary, superficial things - such as wealth, physical pleasures, lust, reputation, and fame - as true happiness and prosperity.[3]. For them, these worldly possessions appear to be the ultimate purpose and happiness in life. This reflects the goal of corrupt individuals and their morally flawed character traits, as Al-Farabi outlines.

In fighting against corrupt individuals with such negative traits, Al-Farabi proposes two methods: “education and upbringing”.[3]. Education is achieved through teaching and instruction, while upbringing is the process of learning through practical actions and experience. The first method involves inspiring words, motivational and encouraging speech, which cultivate abilities and transform willpower into action. The second method (or approach) is through coercion. This approach is applied to those who do not respond to words-like stubborn city dwellers or desert tribes-since they do not engage with words to ignite passion. If any of them begin to study theoretical knowledge, their character improves. However, if they lack the desire to acquire skills and crafts, they should not be forced. The goal of educating city dwellers is to transform them into virtuous individuals and skilled artisans.[3].

According to Abu Rayhon Beruni, a ruler naturally inclined to governance must be firm in his decisions and actions, adhering to the laws of philosophy. The ruler must possess a "creative mind," and the main duty of a just ruler is to establish equality and justice between the higher and lower classes, the strong and the weak. Beruni believes that morality should be the core quality of a leader. This quality does not form instantly; it develops through interaction with people and within the social environment during the process of societal progress.

Research by L.N. Gumilyov, A. Mets and A. Sag'dullayev on historical events and their analysis shows the following principles in the system of selecting state officials in Central Asia: the desire to preserve parts of local traditions that align with the interests of the population, or to restore them, and giving great attention to the ethical and aesthetic culture of individuals when choosing candidates for government positions. In these states, the methods of selecting state officials were often similar. For example, in the Samanid state, the selection of leaders was based on the distribution of high and middle state positions among representatives of ruling families, with these positions passing down as a hereditary system. In the Qarakhanid state, however, the priority was to appoint individuals to positions based on their demonstrated services, from lower to higher government ranks. Notably, one of the oldest traditions in these regions, especially in Turkic khanates, was the practice of promoting or selecting officials for higher ranks based on their past services and reputation.

References:

1. Avesto. Tarixiy-badiy yodgorlik. - T. "Sharq", 2001. –B. 10
2. Sag‘dullayev A.. Mavlonov O‘. O‘zbekistonda davlat boshqaruvi tarixi. -T.: Akademiya. 2006. -B. 36.
3. Farobiy Abu Nasr. “Fozil odamlar shahri”.Toshkent. Yangi asr avlodi.2016. –B. 248-249