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Crossroads of Ideas

Turan always served as a crossroads of great cultures and intellectual currents. After the campaigns of Alexander the Great, Greek philosophy and culture penetrated here and interacted with local views. In the pre-Roman era, under the rule of the Kushan Empire, Buddhist teachings from India influenced the region, and its philosophy of reality, consciousness, and liberation from suffering affected the worldview of residents of cities such as Samarkand, Bukhara, and Termez. However, the ideas of the 'Avesta' did not completely disappear from popular memory. By the 3rd century AD, Manichaeism arose in this area, promoting ideas of equality. Later, it became the spiritual support for the Mazdaist movement, which demanded social justice. All this testifies to the constant intellectual quest of our ancestors and their attempts to find solutions to the problems of society and existence.

First Scientific Awakening in Turan

With the arrival of Islam in our region, a new, higher stage in the history of thought began. The scientific and cultural rise in Turan during the 9th–12th centuries can be called the First Renaissance without exaggeration. During this period, the 'Bayt al-Hikma' (House of Wisdom), founded in Baghdad, became a major center for translating ancient Greek, Indian, and Persian scientific heritage into Arabic. However, Central Asian scholars played a leading role in this process, such as Muhammad al-Khwarizmi, Ahmad al-Farrani, and Abbas ibn Sa'id Jawarizmi. They did not just translate Greek heritage; they critically analyzed it and enriched it with new knowledge, laying the foundation for entirely new scientific achievements. Muhammad al-Khwarizmi laid the foundations of algebra and introduced the concept of 'algorithm' into science, presenting humanity not only with a new method of calculation but also with a philosophical principle of ordered, logically consistent problem-solving. Ahmad al-Farrani's works on astronomy served as the main textbook in Europe for centuries. The pinnacle of philosophy during this period is undoubtedly represented by the names of great figures such as Abu Nasr al-Farabi and Abu Ali ibn Sina. Al-Farabi, celebrated as the 'Second Teacher' after Aristotle, deeply studied the views of ancient Greek philosophers, especially Plato and Aristotle, and reconciled them with Eastern thought. His work 'The City of Blessed Men' presents a perfect political-philosophical doctrine on governing society based on justice, knowledge, and enlightenment. This work was his own response and development of Plato's 'Republic'. Sheikh ur-Rais ibn Sina is a universal genius who embodied all the knowledge of his era. His philosophical system includes doctrines on being, cognition, logic, and the soul. Ibn Sina's experiment of the 'Thinking Man' laid the foundation for the human ability to understand oneself independently of external sensations, which occurred almost six centuries before the famous conclusion of the Western philosopher René Descartes: 'I think, therefore I am'. Through this experiment, he attempted to prove the existence of pure thought. Another outstanding figure of this period was Abu Rayhan al-Biruni. In his research, he demonstrated an unprecedented degree of objectivity and scientific conscience. Al-Biruni's work 'India' is a model of the first comparative cultural studies, examining the culture, customs, and religious views of other peoples without any prejudice and with high respect. His scientific method remains an example for modern researchers. Furthermore, Sufi or mystical teachings developed widely during this era. These teachings put forward the idea that reality can be grasped not only by reason and logic but also by inner intuitive knowledge, i.e., through revelation. In Yusuf Khos Hajib's work 'Qutadgu Bilig' ('Knowledge Leading to Happiness'), philosophical concepts such as state governance, justice, reason, and contentment are deeply analyzed through artistic images.

The Legacy of the Timurid Era

In the 14th–15th centuries, during the reign of Amir Timur and his descendants, Turan once again became a center of scientific and cultural flourishing, which can rightly be called the Second Eastern Renaissance. The great Amir Timur deeply understood the importance of science for the prosperity of his state and gathered the best scientists, architects, and masters of his time in Samarkand. The most prominent representative of this period was Mirzo Ulugbek. His observatory, built in Samarkand, was not just a place for observing celestial bodies but a symbol of the tradition of precise scientific knowledge based on experience and observation. Ulugbek's activities showed how great the support for science from a ruler could be, paving the way for great discoveries. During this period, philosophical thought developed mainly through Sufi teachings and poetry. Thinkers such as Sadiddin Tahtasuni and Mir Sayyid Sharif Jurjani elevated logic and rhetoric to a high level. In the works of Abdurakhman Jami and Alisher Navoi, eternal philosophical themes—man, his spiritual perfection, love, and justice—were exalted with the highest artistic mastery. Navoi's poem 'Khamsa' is an encyclopedia of humanism, promoting the ideals of the perfect human and a just society.

Reformers and National Consciousness

In the late 19th and early 20th centuries, when Turkestan was experiencing deep socio-political and economic decline, the Jadids emerged. Enlightenment figures such as Mahmudkhodja Behbudi, Abdurauf Firat, Abdullah Avloni, and Munawvarkori Abdurashidkhonov believed that the only path to national awakening and liberation from stagnation lay through enlightenment. Their activity was aimed at creating a new national philosophy. The philosophy of the Jadids included reforming education, opening schools using new methods, promoting progressive ideas through the press and theater, as well as issues of women's equality and understanding national identity. In Firat's works, such as 'Oila' or 'Rahbari Nazhot', ideas about strengthening the family as the basis of society and educating the younger generation in modern knowledge and national spirit were deeply analyzed. They criticized outdated orders and called for development and renewal. Unfortunately, their noble aspirations ended tragically due to the repressive policies of the Soviet regime, and many of the nation's most outstanding figures perished.

Philosophy under the USSR

During the Soviet period, Uzbek philosophy faced a deep ideological crisis. It was turned into a servant of the ruling communist regime and the doctrines of Marxism-Leninism. Any national and independent thought was condemned as 'bourgeois nationalism'. The translation of literature first from Arabic to Latin script, and then to Cyrillic, completely separated the people from their long-standing rich scientific and literary heritage. Nevertheless, thanks to the efforts of scholars such as Academician Ibrahim Muminov, Vahid Zokhidov, and Muzaffar Khayrullaev, certain studies on the history of philosophy, particularly on the heritage of Central Asian thinkers, were conducted despite ideological pressure. Ibrahim Muminov tried to justify the place of Amir Timur in history while facing serious obstacles. Studies of that time were mainly conducted in the fields of philosophy of history, logic, and ethics, but all of them were viewed through the prism of the dominant ideology.

The New Philosophy of Uzbekistan

After Uzbekistan gained independence, crucial tasks were set before national philosophy: to cleanse it of ideological shackles, re-examine the rich historical heritage, and develop the philosophical foundations of national development. The period of recent years has received a particularly large impetus for this. The idea of creating the fundamental Third Renaissance in the country represents a new national philosophical program. The main directions of contemporary Uzbek philosophy include: firstly, a critical reassessment of the historical and philosophical heritage. Today, the legacy of geniuses such as Khwarizmi, Farabi, Ibn Sina, Biruni, Ulugbek, and Navoiy is studied not merely as a historical monument but as a source of ideas relevant to modern Uzbekistan. Secondly, rethinking the idea of national sovereignty in light of modern global challenges. The principles of building an open, democratic, and legal state, as well as human values, are philosophically substantiated in this context. Thirdly, analyzing the problem of preserving national identity in the context of globalization. While the influence of information flows and 'mass culture' increases, ensuring a balance between adherence to national values and openness to universal achievements is one of the most pressing tasks of contemporary philosophy. In conclusion, the philosophical thought of the Uzbek people has undergone a long, rich, and complex journey over millennia. It has made a huge contribution to the development of world thought, surviving several cycles of rise and fall. Today, the deep study of this invaluable heritage, its connection to the demands of modern development, and the outlook for the future is the foundation of the spiritual revival of New Uzbekistan and the solid basis of the Third Renaissance.

Scale and Focus of the Exhibition

The exhibition serves an important function as a platform for strengthening investment partnership in the region, stimulating the exchange of innovations, and promoting new joint projects. From June 25 to 29, over two thousand companies and organizations from 27 countries and regions of the world are participating at the Xinjiang Provincial International Exhibition Center.

The forum discusses prospects for cooperation in the fields of international trade, investment, high technology, digital economy, and transport and logistics. One of the central themes is the development of cooperation within the framework of the "Belt and Road" initiative, as well as issues of expanding trade and economic relations between China and Central Asian states and implementing joint investment projects.

Significance for Uzbekistan

Currently, relations between Uzbekistan and China are developing in the spirit of mutual strategic partnership. Thanks to regular meetings of state leaders and reached agreements, the political dialogue between the two countries is enriched with new content, expanding cooperation in the fields of trade, investment, industrial cooperation, energy, transport and communications, agriculture, education, and innovation.

From this perspective, the exhibition held in Urumqi is of particular importance for Uzbekistan. It serves as an effective platform for the country's business circles and investors, allowing them to find new partners, promote promising projects, and increase export potential.

Innovations and Future Plans

Innovations and high technologies are an important part of the exhibition. Solutions in areas such as artificial intelligence, digital economy, intelligent manufacturing, robotics, "green" energy, and modern industrial solutions are demonstrated here. This opens up important opportunities for exchanging experience in production modernization, accelerating digital transformation processes, and widespread adoption of advanced technologies.

It is planned to hold more than 80 investment forums, industry conferences, business meetings, and negotiations within the EXPO. These events are designed to promote the formation of new joint ventures, strengthen investment partnership, and activate ties between private sectors.

Transport Hub and Bilateral Relations

Xinjiang is becoming one of the most important transport and logistics and trade centers connecting China with Central Asia, the Middle East, and Europe, which is a significant factor in strengthening regional interconnectedness and diversifying international cargo routes.

Under the leadership of President Shavkat Mirziyoyev and Chairman Xi Jinping, relations between Uzbekistan and China have entered a historic stage of ascent. The strengthened political trust and strategic partnership between the two countries yield tangible practical results in all areas of the economy. Thus, the IX International Exhibition "China – Eurasia" plays a special role as an important international platform for strengthening economic cooperation in the Eurasian space, as well as for deepening mutually beneficial partnership and expanding trade ties between Uzbekistan and China.