In the XXI century to adequately respond to the challenges of globalization, Kazakhstan is being become further movement in the direction of the first mature modernity, that is, formation of an open society, a significant rise in industrial production and the welfare of the people, the statement free of the dictates of the state of the market economy, strengthening the foundations of representative democracy and guarantees the rights and freedoms of citizens, the statement of ideology of the social center and then post modernity, the most important attributive features of them are the following: 1) establishment of the economic system, based on the production and use of intellectual capital as their most important goal, the introduction of important new criterion for assessing the progressivity introduced technological innovations, in addition to providing traditional (only economic) and environmental considerations, and also supposing the answer to the question whether these innovations contribute to the expansion of sphere of freedom and individual self-realization, or a source of new dangers and slavery, 2) expansion of direct democracy and self-management, 3) establishment of the ideology of humanism as opposed to the social center, 4) recognition of a polycentric and multiplicity of value structures and mental worlds of humanity and human rights, etc. The speed, success and the "price" of the social costs of moving these boundaries is being symbolized by the terms "mature modernity" and "postmodernity" is in a large extent will depend on the type of economic, political and socio-cultural policies implemented by the modern political and economic elites [1].
In the XXI century in the conditions of the globalization and modernization of the world system as a whole the role of value orientation increases dramatically compared to previous eras in various parts of the world. There is also high risks of the catastrophic outcome values with political modernization provoked infidels "moves" managerial elites in the space of modernization and globalization processes. At first, there is the line in terms of unprecedented in the history, the giant logistical, financial and human resources. Secondly, increasing the uncertainty (entropy), the most world-system, the unpredictability of the future, provoked by the weakening of (partial loss) of control over the use of scientific and technical advances, environmental and natural disasters ( A. Giddens, U. Beck), confrontation and clashes of civilizations and ethnic groups (S.Huntington), etc.
Allthevalue-increasing role in social development dimension, in the processes of modernization and globalization of the world, requires a careful study of their mentality and way of thinking, the structure of consciousness, values and ideologies of the ruling, the balance of forces, the palette of opinions. This is especially true for the CIS countries, making their historic choice in the pivotal period. The successful promotion of these boundaries will largely depend on the type of the modernization strategy, implemented at the present stage.
At a time when Kazakhstan is implementing such an ambitious modernization project, namely the annual message of the President of the Republic of Kazakhstan Nursultan Nazarbayev in 1997, 2004, 2005, 2006, 2007, 2008, 2009, 2010, 2011 years that we have discussed above shows that political modernization in the value dimension in a rapidly changing world of globalization and largely determine the vector of development of Kazakhstan's society. In other words, the purpose, form, pace and nature of the modernizing reforms in the country depend, in particular, on the value orientation of Kazakhstan on their perception of democratic values and civil society, rule of law.
In general, the process of political modernization and globalization in accordance to the Kazakhstan’s society we can say the following, first drawn into a grand reform along Western lines and secondly, the social conscious-ness of Kazakh society actively promoted the idea that the foundation of civilization a market economy, private property and democracy and thirdly, that the Western civilization is the standard of the world civilization process.
It should again be noted that, these views are based on certain postulates of Euro centrism, which was created in the XIX century, in order to justify the colonial interests of Western countries by some European scientists. According to this theory, the West is the only civilization that took place in its development "right path" (the highway), which must necessarily go through all the rest culture and civilization. At the end of this road all the world will have one and the "correct" economic system and social structure of the type of the West.
Today we see how under the banner of globalization, there is a relentless destruction of a very special and in many ways remarkable civilizations and cultures of many nations, including Eastern ethnic groups in the modern globalization process.
The difference between East and West are clearly seen in the values of social order. If everything is focused on the individual in the West, the culture in the East tend to be more well-ordered communities. Key principles of the East is not the individual rights and social obligations (in relation to a wide range of general goods, and various members of society), not freedom, but the ultimate goal of obedience and authority, religious or secular, rather than maximizing wealth - serving one or more gods or general ideas, determined by the secular state. The regulatory position, advocated by the East may be called as an "authoritarian communalization."
These values of social order laid in the foundations of Sino-Confucian and the Arab-Islamic civilization as well as in many philosophical and religious teachings of the East.
These values are also incorporated in the government documents of some Muslim countries of Southeast Asia. In particular, the President of Singapore in the eighties of last century, in contrast to the global expansion of Western culture has put forward four basic values of the Asian civilization, which was incidentally based on the three religions such as Confucianism, Islam and Hinduism:
- at first, it puts the community above the own "I" (individual freedom in Europe is higher than the community);
- secondly is to support the family as the main structural element of society (in the West, the family moves to a secondary plan, encouraged civil marriages, that doesn’t require anything from spouses);
- thirdly, resolves the major issues through consensus rather than controversy;
- fourth, to comply racial, religious tolerance and
In general if we talk about the general conclusions of the above statements, we can say that the West is in the conditions of the anarchy, materialism, hedonism and lust, their citizens are focused only on himself and terribly far from the feeling of community and authority.
Summing up the results of analysis of civilizational differences between East and West, it can be said that, human civilization is not only the achievement of the West, but the rest of the world. In the West really should recognize the right to be the founder of the market economy and political democracy, but they are, these values are not more of what they represent. Western values in any case only a certain part, albeit an essential part of human experience. If the West has created a market economy institutions and political freedoms, the East developed the idea of state responsibility for the development of society and the corporate values of group. Consequently, different cultures can learn from each other. Such mutual learning can occur in the form of borrowings and adaptations. In other words, the world can and should learn much from the important lessons of non-Western cultures, on the development of domestic politics and economics, international relations. This is especially important in matters of respect for authority, the obligations in relation to the common good, to establish social ties are important for full development of the state and society.
- Портер М. Установки, ценности, убеждения и микроэкономика процветания // Культура имеет значе-ние: каким образом ценности способствуют общественному прогрессу. – М.: Московская школа политических исследований, 2002. – С.
- Ltvi-Strauss C / Antropologiaestructal: Mito, sociedad. – Mexiko: Siglo XXI Eds. – С. 332. 3. Там же. – С.
- Там же. – С. 296.
- См.: Фукуяма Ф. Конец истории и последний человек. – Нью-Йорк: FreePress, 1992; Мандельбаум М. Идеи, которые покорили мир: мир, демократия и свободный рынок в ХХI веке. – Нью-Йорк: PublikAffairs, 2002; Закария Ф. Будущее свободы: Либеральная демократия у нас и за рубежом. – Нью-Йорк: WWNorton, 2003.