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In the article, the author outlines the theory of action by Polish philosopher Leszek Nowak, the so-called non-Evangelical model of the human, which may provide basis for the theoretical integration of various disciplines within humanities. The models overcomes the limitations of the concepts of rationality of action, originating from the assumption that the acting subject always maximizes their own preferences. Meanwhile, the discussed theory states that apart from the principle of rationality the principles in force in human life include the principle of counter-rationality and irrationality, which consist in maximisation of someone else's, not one's own, preferences and counter-preferences, respectively. The previous applications and expansions of the non-Evangelical described in the article demonstrate that the model has been used in the analysis of political, economic and cultural phenomena. Hence, the model may be a cognitively useful foundation for conducting interdisciplinary research.

The relationship between science and religion, particularly their assumed conflict, has traditionally been discussed in terms of their factual or logical contradictions. The article proposes to change this perspective and to consider them both as sources of images in order to show their powerful interaction in the sphere of the imaginary. It also emphasizes that the historical and cultural context of their interaction is highly important. Based on the 66 in-depth interviews with the (post)Soviet generations of Ukrainian and Lithuanian scientists, the article reconstructs their imaginary of the Divine. Most of them have not retained their Christian belief. Instead, they created an alternative, science-related imaginary that integrated science and religion rather than put the two in conflict. The research provides evidence that the Soviet culture aimed at eradicating religion has in fact planted a seed of a religious sensibility and imaginary that was hidden under the guise of science and that has been persisting through generations.

WOS: 000437891800003 ; It has been stated in academic studies and popular media that Islam began its rise in dominance in Turkey with the accession of the Justice and Development Party (AKP) to power in 2002 under the leadership of Recep Tayyip Erdogan. However, contrary to claims of societal Islamization, in light of quantitative and qualitative studies this study argues that despite the AKP and its leader Erdogan being in power, the following evidence has been observed in Turkey: praying rates have decreased, extramarital sexual relationship has become prevalent, the number of mosques per person has decreased, the belief in virginity is a point of honour for fewer people, people's clothes have become more flatteringly form-fitting and more attractive, including women's head-scarves; secular experts rather than religious officials are being sought for help concerning problems in daily life, homosexuality has become more socially acceptable visible, traditional family structures has been shattered. Therefore, it is claimed that AKP (or Erdogan) has failed in efforts to Islamize Turkey over the past 15 years (2002-2017) despite having all the governmental means and opportunities to do so. This study argues that the classical theory of secularization, which claims that modernization leads to secularization, can still explain not only the social transformation seen in historically Christian and Western European countries and their offshoots, but also the social transformation of Turkey, a Muslim-majority country that has been governed for the past 15 years by a political party with clear Islamic sensitivities.