On the basis of the work of S. Kierkegaard «Exercises in Christianity» and V.S. Solovyov's «Readings on God-manhood» the article presents a comparative analysis of the positions of the authors as religious thinkers, formed in line with the problem of limiting the claims of the mind, which in earlier philosophy had become the only and comprehensive explanatory principle. The article outlines the common ground of their positions, which is a criticism of the official religion and the formalism of state churches. It notes that the innovative and original religious philosophies of Kierkegaard and Solovyov have a common mission – the revival of Christianity degenerated into a public religion, but at the same time they differ in character and structure. It concludes that Kierkegaard and Solovyov, critically reinterpreting the Christian religion that is contemporary to them, offer their religious philosophy as a way out of the crises of their time.
This paper aims at reflecting on Vl. Solovyev's Three Conversations as a philosophical and religious fable. The stress is put on studying each of the protagonists: the Lady, the General, the Politician, Mr. Z, the Prince, as well as the Antichrist and the heads of the three main Christian denominations: the pope, the starets John and prof. Pauli. Each of them is presented both as a real type with his own idiosyncrasies (which is very important) and as an illustration of the truths and deficiencies of his time and milieu, keeping in mind the idea (so dear to Solovyev) that the people who actually promote and contribute to the good can only be those who have maintained a sense of humour and are the bearers of an honest, simple and authentic cultural and spiritual tradition, even if it is incomplete. The Antichrist seduces people by encouraging muddle-headedness, libido dominandi, intellectual pride and the taste for the sublime. Through those means he conquers, before being ultimately defeated by his own nothingness.
The article reveals the essence of the problem of the origin of man from the point of view of science and religion. We consider a variety of theories to explain the religious idea of the creation of man by God, the philosophical concepts that attempt to rationally, without the help of God, the absolute mind or alien, to explain the origin of man.
Рассмотрены особенности политической институционализации религии обусловленные образованием и функционированием религиозных политических партий и общественных религиозно-националистических организаций. ; Розглянуто особливості політичної інституціоналізації релігії, що обумовлені утворенням та функціонуванням релігійних політичних партій і громадських релігійно-націоналістичних організацій. ; Peculiarities of political institutionalization of religion is due to the formation and functioning of the religious political parties and public religious-nationalist organizations.
The paper analyzes the regulatory protection of the rights of religious Russians. According to the results of the comparative historical and legal study, the author proves the redundancy of legal regulation of religion in the current legislation of the Russian Federation
The study of the relationship between politics and religion is important to understand the current society of Bangladesh. It is believed that the reason for the separation of the Indian subcontinent into two parts: India and Pakistan was a religious factor. East Bengal became part of Pakistan, called East Pakistan. In Pakistan Islam was the state religion, which was reflected in the entire social life of Bengalis. In East Pakistan, most of the people are Bengalis and speak in Bangla, culture, traditions and way of life were historically connected with the peoples of India. In Pakistan, the state language was Urdu. The authorities of west Pakistan pressed the people of East Pakistan to study Urdu in educational institutions, tried to ignore the Bangla language, limiting the activities of newspapers and radio, which caused discontent among the population. A considerable time in educational institutions was devoted to the study of religion. Many decisions of local authorities were adopted and executed on the behalf of Islam. The authorities of Pakistan suppressed the people with this policy by mass repressions. Particularly bloody repressions against the Bengali people were held in 1971. As a result of a popular uprising, armed struggle and the expulsion of troops, this part of Pakistan has become an independent country. In 1972, after the establishment of the People's Republic of Bangladesh, secularism became one of the fundamental principles of the Constitution of Bangladesh. The article analyzes the political process through which religion becomes part of politics, using the historical method of research. Although the Constitution says that religion is separated from the state, but until now religion is considered a very important factor in the politics of Bangladesh. ; Исследование отношений между политикой и религией представляется важным для понимания современного состояния общества в Бангладеш. Считается, что причиной разделения индийского субконтинента на две части - Индию и Пакистан - явился религиозный фактор. Восточная Бенгалия стала частью Пакистана, которая была названа Восточным Пакистаном. В Пакистане ислам стал государственной религией, что отражалось и на всей социальной жизни бенгальцев. Основное население Восточного Пакистана - это бенгальцы, говорящие на языке бенгали (бенгальский), чьи культура, традиции и образ жизни исторически связаны с народами Индии. В Пакистане государственный язык урду. Власти ввели обязательное изучение урду в учебных заведениях, в том числе и Восточного Пакистана, пытались принизить значение бенгальского языка, ограничив ведение журналистской деятельности на бенгальском, включая газеты, радио, что вызывало недовольство населения. Значительное время в учебных заведениях отводилось изучению религии. Многие решения местных властей принимались и исполнялись от имени ислама. На сопротивление народа такой политике власти Пакистана отвечали массовыми репрессиями. Особенно кровавые репрессии против бенгальского народа были совершены в 1971 году. В результате народного восстания, вооруженной борьбы и изгнания войск Восточная часть Пакистана стала независимой страной. Одним из основополагающих принципов Конституции Народной Республики Бангладеш, когда только она формировалась в 1972 году, стал секуляризм. В статье анализируется политический процесс, посредством которого религия становится частью политики, используя исторический метод исследования. Несмотря на то, что в Конституции написано, что религия отделена от государства, но до сих пор религия является очень важным фактором в политике Бангладеш.
The article discusses the interest of young people in Eastern religions, non-traditional and esoteric teachings, considered in a comparative analysis to what extent the worldview position of young people with non-traditional religiosity can influence the direction of their social orientations and attitude to the world around them. The focus of the article is youth (Muscovites and visitors). Youth as a social group, due to their age characteristics, is the most susceptible to the influence of non-traditional practices and religions, therefore, of particular interest is the study of the influence of non-traditional views on the consciousness of this particular age group. In the context of increasing migration flows to the metropolis (migrants from neighboring countries and migrants from other regions of the Russian Federation), young people among visitors cannot be ignored.
Some of the most significant consequences of transnational immigration is growing religious diversity and finding a way to manage it. This article considers the concept of pluralism, the differences in religious pluralism between America and Western Europe occurring due to immigration, as well as the roles and possibilities of immigrant religions in the process of adapting to the host society. The history of immigration, models of immigrant incorporation and adaption, patterns of religious pluralism and types of secularism strongly vary in the aforementioned regions. Religion in America is a positive resource and a basis for incorporating immigrants into American society, their recognition in public life, assimilation and construction of an American identity. By contrast, in Western Europe immigrant religions, particularly Islam, are perceived primarily as an obstacle to incorporating immigrants into European societies and their recognition in the public domain. This is explained mainly by the secularist mindset of European people in general, their uncertain "private" religiosity in the context of "Euro-secularity", the European concept of religion's place in the "private domain", as well as types of state-religion relations and institutional patterns of recognition which differ from America.
Religion plays an important role in human life, influencing it,forming its value orientation. In the same way religion impacts on society as a whole. Religion is closely connected with the society, it forms a social institution, and ensures the integrity of society and the state. Religion appears as in the relationship between people and government relations in their degree and by nature. In different periods of the existence of the society the statechurch relations were various.The article presents some of the doctrines of the founders of sociology on the interaction of religion and state. ; Религия играет большую роль в жизни человека, воздействуя на него, формируя его ценностные ориентации.Таким же образом религия воздействует и на общество в целом. Религия находится в тесной взаимосвязи с обществом, образует социальный институт и обеспечивает целостность общества и государства. Религия проявляется как в отношениях между людьми, так и в государственных отношениях. В различные периоды существования общества государственно-церковные отношения по степени и характеру были разными. В статье представлены некоторые учения основоположников социологии о взаимодействии религии и государства.
В статье дан краткий исторический анализ понятию толерантность. В современном обществе толерантность чаще всего имеет религиозную и духовную направленность. При этом немаловажную роль занимает смещение вектора толерантности в сторону тоталитаризма. Понятие толерантность как свободомыслие и свобододуховность человека подменяется возвеличиванием, абсолютизацией свободы любой индивидуальности, что ведет к отрицанию моральных принципов и в итоге свобода перейдет во вседозволенность.
This paper analyzes the socio – political and ideological changes in society that directly affect the spiritual potential of man. Religion is seen as a significant element of society, which activates the creative potential of people, their desire for spiritual and emotional fulfillment. ; В статье анализируются социально – политические и идеологические изменения в обществе, которые непосредственно влияют на духовный потенциал человека. Религия рассматривается как значимый элемент социума, который активизирует творческий потенциал человека, его стремление к духовно-душевной самореализации. ; В статті аналізуються соціально – політичні й ідеологічні зміни в суспільстві, які безпосередньо впливають на духовний потенціал людини. Релігія розглядається як значущий елемент соціуму, який активізує творчий потенціал людини, її прагнення до духовно-душевної самореалізації
