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The article deals with the philosophical issues in the field of religious art. The re­vision of the theories of secularization in the late 20th – early 21st centuries al­lowed philosophers speak not only about the autonomy of art in relation to reli­gion, but also about the dialogue between these two "symbolic forms of consciousness" (according to E. Cassirer) and the fields of culture. The aim of this article is to offer an analysis of the corpus of selected texts of both Russian and foreign specialists of the last quarter of the 20th – early 21st centuries who worked in related fields (iconology, spatialization, semiotics of culture and art, philosophy of culture, and theology). The subject matters of the article is the philosophical, religious, cultural, art history, semiotic, theological, and anthropo­logical theories of authors whose works were in the representative sample of this study. The literature can be divided into several categories: 1) publications that discuss the relationship between the "secular" and "sacred" in modern culture; 2) publications that describe the essential features of modern temple construction and give a broad interpretation of the concept of "sacred spaces"; 3) publications that describe and analyse specific manifestations of the dialogue between art and religion. The main methods are the method of description and the method of com­plex philosophical and religiological analysis. The originality of the research lies in the attempt to systematize various points of view on the place and role of reli­gion and art in a post-secular society. The goal is to offer a wide panorama of modern theories of the interaction of religion, architecture, and fine art. Tthe main tasks are complex analysis, classification and qualification of research approaches of the authors under consideration.

This article argues that non-ideal theory is distinctive in its use of a certain methodology which is prior to specific topics (such as injustice, oppression, etc.), grounded in the idea of socially situated knowledge, and able to address ideological situatedness. Drawing on standpoint epistemology, we show that one's social position within given power structures has implications for knowledge acquisition and that being in a vulnerable or marginalised position can be advantageous to knowledge acquisition. Following ideology critique, we argue that both marginalised and powerful social positions are embedded within a given ideology. As ideology is more than a mere set of attitudes or beliefs that social agents endorse or resist, situated agents and theorists cannot develop normative criteria that are not themselves situated. Hence, non-ideal theory has to be equipped with methods that are likely to make this situatedness visible. We close by presenting some diverse methods that already do so.

Continental philosophy is one of the twentieth century's most important and challenging philosophical movements. This major volume includes fourteen chapters on its major representatives and schools, including phenomenology, existentialism and postmodernism

Introduction The title of this conference is "Violence and Peace in Our Times." The reason we chose this is because 9.11 was a shock that woke us all from the sense of boundless optimism with which we greeted the Third Millennium. Ever since the dawn of history, man has lived with violence. Even in our socalled 'civilized' age, we have lived with violence, both major and minor. With the fall of Communism, the violence of the "Liberation Front" has been weakened only tobe succeeded by "racial cleansing" of Kosovo, the genocide of East Timor and then finally 9.11. Of course, by violence here, we mean intentional violence perpetrated through overt, physical acts. 'Even while waging a war every man wants peace whereas no one wants war while he is making peace,' said St. Augustine. (omnis enim homo etiam belligerando pacem quaerit: nemo autem bellum pacificando. (De Civitate Dei, 19, 12)1 However, true peace comes from a peaceful order and the right human order can only be based on justice. In this paper, I will be comparing St.Thomas' theories on violence, justice and peace with those of Confucianism.