Zaid Orudzhev was born in Baku, entered the Faculty of Philosophy at Lomonosov Moscow State University in the early 1950s, graduating in 1955.

For the next 12 years, he taught at a number of educational institutions back in Baku (mainly at the state university), during which time he was awarded a doctorate for his thesis on "The problems of dialectical logic in the economic research of Karl Marx".

In 1969, Orudzhev was appointed a professor at the Faculty of Philosophy at his alma mater, Lomonosov Moscow State University, a post he would occupy for the next 16 years.

In 1985, he embarked upon a two-year as director of the Institute of Philosophy and Law at the Academy of Sciences in the Azerbaijan Soviet Socialist Republic.

In the 1980s, in a book published by Cornell University in the US, the Sovietologist Prof. James Scanlan wrote[1] that Orudzhev's work meant dialectical logic cannot be rejected in the US, as had been the case previously USSR specialists, because the issue had been raised to a level that merited scientific respect.

Orudzhev paid a great deal of attention to developing a method for the analysis of intermediate links in order to create systems of scientific theory.

This view of the past enabled humans to include internal time in their life activities, as a result of which they also started to grasp logic.

Incidentally, Aristotle wrote: "What is past cannot possibly be other than it is, as Agathon has well said, saying – one thing alone not even God can do, to make undone whatever hath been done".

Orudzhev logically explains the emergence of human beings' a priori ability on the basis of the concept of the "accumulated past" that he introduced (which includes (i) a chaotic part; (ii) an organised part, in other words an ordered part; and finally (iii) a mode of thought in the relevant period (in a period in history, for example), which orders, "organises" the "accumulated past") and uses that to create an opportunity for new experience, logic and the creation of modes of thought in epochs.

On the basis of these human abilities, of course, lies the capacity for creativity, ordering, or, as Nietzsche wrote, "the organisation of chaos".

At the time, this idea was adopted by a whole series of scientists, but now it has been convincingly substantiated by modern linguists, particularly Chomsky and Pinker, who advanced as one of their major theories the notion that one of language's properties is that it awakens a human being's creative abilities.

The independence of words from the specific properties of external objects, first of all, allows humans to create each sentence by means of "fundamentally new combinations of words, appearing for the first time in the history of the universe", and, second, from birth children carry a certain design, common to the grammars of all languages, a so-called "Universal Grammar", Pinker stresses, "which shows them how to identify syntactic models in the speech of their parents".

But animals possess "microapriorism", in the form of logical analogy, which enables them to react in different ways to the various processes and phenomena taking place around them.

In this stage of temporal being, social relations between people do not originate from inherited animal instincts (which in history have taken the form of wars, slavery, dictatorships etc.

In her review of Orudzhev's latest books, published in the Russian Academy of Sciences' leading philosophical journal, T.V.Kuznetsova, professor at the Faculty of Philosophy at Lomonosov Moscow State University, noted: "Now it can be said that, in Z.M.Orudzhev's book "Human Nature and the Sense of History", Z.M.Orudzhev has in rather convincing form[15] provided a philosophical solution to the fundamental problem in philosophy, as formulated by Karl Jaspers".