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Maya religion : as one of the pagan religions -- Problems of Maya sources -- Maya religions, dualism, and the universe : their differences from Christianity -- Religion as a part of the universe : the case study of the 'religious fusion' between the Yucatec Maya religion and Christianity -- Christian discovery of pagan religions -- The birth ofChristianity and its difference from the pagan religions -- The Spanish spiritual conquest of the new world -- Spanish version of Christianity in the new worlds -- Christianity from a world perspective of -- The confrontation between dualism and monism : process of its localization -- Nahuatl discovery of Christianity -- Inca discovery of Christianity -- In defence of Christianity : chinese discovery of Christianity -- Japanese discovery of Christianity and the development of "Christianity made in Japan" : the Christian Lord as a vassal of the living God = The Japanese emperor, 1873-1945 -- Maya perspective of Christianity I : the Popol Vvuh -- It's authenticity -- Conceptual difference among translations of the Popol Vuh

Political philosophy, that rather disreputable, not very philosophical branch of philosophy, has always wanted to get out of politics, to put an end to this politics of politics, by finally speaking its truth. Ideally, the fond -est desire may be to find or invent a politics unaffected by the politics of politics (a truly moral politics, perhaps, of the kind Kant seems to encourage), but that desire is metaphysical through and through. So-called "cheap politics" is engaged in the politics of politics as soon as that phenomenon is engaged in politics, i.e. from the very first, "naturally" as Aristotle put it. The logos of politics is irreducibly affected by the kind of distortion and deceit that is usually – moralistically – associated with rhetoric or sophistry, with "spin tactics". Politics is always already the politics of politics.Key words: politics of politics, sophistry, spin tactics, rhetorical figure, politics of truth. ; Political philosophy, that rather disreputable, not very philosophical branch of philosophy, has always wanted to get out of politics, to put an end to this politics of politics, by finally speaking its truth. Ideally, the fond -est desire may be to find or invent a politics unaffected by the politics of politics (a truly moral politics, perhaps, of the kind Kant seems to encourage), but that desire is metaphysical through and through. So-called "cheap politics" is engaged in the politics of politics as soon as that phenomenon is engaged in politics, i.e. from the very first, "naturally" as Aristotle put it. The logos of politics is irreducibly affected by the kind of distortion and deceit that is usually – moralistically – associated with rhetoric or sophistry, with "spin tactics". Politics is always already the politics of politics.Key words: politics of politics, sophistry, spin tactics, rhetorical figure, politics of truth.

Article is devoted to the philosophical analysis of actual situation of humanities and the problem of their social role. The political role of humanities lies primarily in promoting the creation of public space. It gives a possibility do develop the human skills which are needed to be an active public agent. The purpose of the article deals with the concretization of public role of humanities which can be presented as different politics. Results. In the article the following politics are presented: politics of ideal (refers to a certain ideal of liberal education which is based on the liberal arts); politics of meaning and sense (it concerns the recognition of meanings, including those that constitute the social and political worlds); politics of sensuality (it connected with performativity as manner to create and comprehend the social and political worlds; also it can be explained as distribution of sensuality in context of J. Ranciere's conception of aesthetics as politics); politics of reconfiguration of discourse (it deals with elaboration of rules of communication on social problems); politics of imagination (the influence on structure of social world with using of imagination and fantasy); politics of responsivity (the comprehension of alien subjectivity), politics of memory (the formation of culture of memory). Originality. The different "politics" of humanities are presented as specific because they are connected with specific of human sciences' cognition. We deals not with objectivity that is directed to the explanation of world as closed system, but we have open system of interpersonal interaction. This interpersonal interaction can structure and configure social and political spheres. Conclusion. The politics of humanities are not separate each other. They are crosscutting, creating horizon ability to influence the public sphere.

DOI: https://doi.org/10.34017/1313-9703-2018-2(12)-64-71The liturgical rite is one of the basic elements of religion, as it is an expression of religious faith by means of national cultures. Liturgical rites express the cultural specifics of the nations that tried to express their faith through the best civilizational heritage. Until now, five Eastern Christian liturgical rites have survived: Byzantine, Armenian, Antioch, East Syrian (Chaldean) and Alexandrine. All Byzantine Churches follow exclusively Byzantine liturgical rite. Other rites were ousted from the piety of the Churches that fell under the political influence of the Constantinople rite. Alexandrine, Armenian, East Syrian (Chaldean) and Antioch rites are preserved in the Eastern Catholic and Eastern non-orthodox churches. An analysis of the map of the spread of Eastern Christian liturgical rites testifies to the cultural expansion of Byzantium and the Patriarchate of Constantinople, with the aim of spreading its own culture in Eastern Christianity and destroying autochthonous liturgical rites, liturgical languages and the cultural specifics of Local Churches ; DOI: https://doi.org/10.34017/1313-9703-2018-2(12)-64-71Литургический обряд является одним из базовых элементов религии, поскольку он является выражением религиозной веры средствами национальных культур. Литургические обряды выражают культурную специфику народов, которые пытались выражать свою веру посредством использования наилучших цивилизационных достижений. До сих пор сохранились пять восточно-христианских литургических обрядов: византийский, армянский, антиохийский, восточно-сирийский (халдейский) и александрийский. Все Церкви византийской традиции придерживаются исключительно византийского литургического обряда. Другие обряды были вытеснены из благочестия Церквей, попавших под политическое влияние Константинопольского обряда. Александрийский, армянский, восточно-сирийский (халдейский) и антиохийский обряды сохранены в Восточных Католических и Восточных не- ортодоксальных церквях. Анализ карты распространения восточно-христианских литургических обрядов свидетельствует о культурной экспансии Византии и Константинопольского Патриархата с целью распространения собственной культуры в восточном христианстве и уничтожения автохтонных литургических обрядов, богослужебных языков и культурной специфики Поместных Церквей ; DOI: https://doi.org/10.34017/1313-9703-2018-2(12)-64-71Літургійний обряд є одним із базових елементів релігії, позаяк він є вираженням релігійної віри засобами національних культур. Літургійні обряди виражають культурну специфіку народів, які намагалися виражати свою віру через кращі цивілізаційні надбання. До сьогодні збереглись п'ять східно-християнських літургійних обрядів: візантійський, вірменський, антіохійський, східно-сирійський (халдейський) та олександрійський. Усі Церкви візантійської традиції дотримуються виключно візантійського літургійного обряду. Інші обряди були витіснені з благочестя Церков, які потрапили під політичний вплив Константинопольського обряду. Олександрійський, вірменський, східно-сирійський (халдейський) та антіохійський обряди збережені у Східних Католицьких та Східних не-ортодоксальних Церквах. Аналіз мапи поширення східно-християнських літургійних обрядів свідчить про культурну експансію Візантії та Константинопольського Патріархату з ціллю поширення власної культури у східному християнстві та знищення автохтонних літургійних обрядів, богослужбових мов та культурної специфіки Помісних Церков