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At the present stage of development of the Russian Federation, after the collapse of the Soviet Union, the ideological bonds of the people disappeared. In these conditions, the "well-wishers" of various stripes are persistently trying to fi ll the resulting vacuum. The people themselves and their leadership are also in search of a national idea that can unite all Russians into a single nation. One of the options for a possible new national idea, according to some scientists, is the so-called "civil religion". Is it suitable for the Russian society?

The paper is devoted to the interaction between science and religion in the theory of famous british philosopher of science Michael Polanyi. There is an analysis of relations between scientific and religious beliefs. According to Polanyi the religious cult provides a man with euristic vision of reality. Polanyi had a great impact into "untraditional" conception of truth.

This article reviews the ideas and motives of modern terrorism, discloses the concept of destructive human behavior, the analysis of the socio-cultural situation at the beginning of the XXI century and revealed disturbing factors intensify nationalist and religious terrorism as the most dangerous form of terrorism.

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.

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.

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 article examined the role of freedom for life and belief in the context of postmodern philosophy through the prism of concepts of "simulacrum" and "double (similar)". There is examined the relationship of freedom in classical and postmodern philosophies. There is examined interaction of the two poles of the modern world (post-modern and classical) in the framework of the policy of multiculturalism and tolerance through the prism of concepts of "simulacrum" and "twin". There is make the conclusion about the absence of ontological reason for being and belief as being replaced by chaos, and belief is impossible without free will and thinking, which are replaced by machine of desire, spontaneity, that is associated with decoding the discourses and decrease the role of culture in human life.

This article reviews the problems of critical mind's formation of students, studying "the philosophy's fundamentals" discipline. Integrated description of professional competencies given for young experts. Practical application of technology's basic model of critical mind's developing on philosophy's lessons, which can be used in the teacher's work, is given special emphasis. Author concludes what critical orientation in the work should become the basis for philosophy's teaching methods of young generation.

It is the try comparing the Plato's, Plotinus's, Hegel's, Marx-Engels's dialectics systems in the case of the relationship between matter and idea and creation of new thingslead's principle (the circle's move and the opposites' struggle), but both of this systems was had the two principles. There is genetic similarity in the Plato's and Plotinus's, Hegel's and Marx-Engels's dialectics systems. But the Plato's and Hegel's, Plotinus's and Marx-Engels's have matter's similarity: the development in the first system produce by the circles' move, the development in the second system produce by the opposites' struggle. Directly idea goes into matter's and idea's dialectic in Plato's and Hegel's philosophy, but indirectly is it in Plotinus's and Marx-Engels's philosophy (it is thanks to the energy and activity).

This article examined deception like a game in the ontological, epistemological, existential, ethical, legal, aesthetic aspects. Emphasis gives to the aesthetic aspect: aesthetics needs saving mystery of beauty essence. Aesthetic shown with an example of the game of the actor on the stage, while the everyday life of the people more and more like a game of the actor on the stage. There is shown that any deception - is always a game, any game - is a deception, because deception and the game alienate and mediate reality, because the reality becomes unauthentic understanding of the world.