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The author aims to show that the forecasts of some theorists, philosophers and sociologists about the secularization and inevitable disappearance and marginalization of religion in the process of modernization of society, did not come true. Religion as a social institution has survived and has indicated its return to society and its importance not only for the individual but also for the collective consciousness and action. Deterministic frameworks of the processes of religious changes toward desecularization of society are the result of important changes in society itself: on the one hand the religious traditions acquire political significance and importance in the society, while on the other side they deprivatize faith and behavior of individuals, which can be considered as representing the crucial elements of the process of desecularization of society. These examples compelled the authors like David Martin and Peter Berger to review their theories about secularization of society during 1960s and 1970s, by presenting new ideas about desecularization of society or by limiting the theory of secularization to Western Europe countries only.

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.

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.

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

This article is devoted to the analysis of the current state of Shi'a Islam in light of the 6th General Meeting of the "Ahl al-Bayt" ("Family of the Holy Prophet") World Assembly. ; Статья посвящена анализу современного состояния шиитского направления ислама в свете положений 6-го заседания Генеральной сессии Всемирной ассамблеи «Ахль аль-Байт» (Семейство пророка).

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.

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.

The article examined the dispute about the ideas between Aristotle and Plato as one of the cause of start of postmodern philosophy. Aristotle identified the idea (eidos) and form, which is cause of equating of the reality of the discourse and immanentization of being and apology of hedonism and the ambition of pleasure. The absence of a dialectical relationship between form and substance in the philosophy of Aristotle, and, in fact, the equation things and its form, that provides the degeneration of the original ideas in the simulacrum. Plato's opinion differed from the opinion of the opinion about the ideas of Aristotle. The idea determines the form of things, but not identical to it. The idea is transcendent, but not immanent of things. Aristotle's philosophy in its historical and philosophical deployment provided absence of truth, but not its being.

There are analyzes the relation of the dialectic and deconstruction, examined various version of their relationship. There are make next conclusions. Every system of philosophy is dialectic (develops itself) and deconstruction (it is finding the weakness of previous systems and "mistakes" in them). Postmodern philosophy doubles metaphysics, dialectics, deconstruction: they become "classic" and "postmodern". "Postmodern" is a double of the deconstruction of the "classical" dialectics. "Deconstruction" tries to replace the dialectic on its "metaphysical" double. Deconstruction is a reformatting of the object (the disappearance of previous and appearance of a new which based on it) and dialectic which has come to its end, the edge, the absurd.

The article examines the monograph Derrida "On Grammatology". The focus is on anti-rational nature of postmodern philosophy. The Derrida's monography was analyzed in a broad historical and philosophical context. The Derrida's monography was written in the dialectic of replenish the flaw, culture replenish nature. Derrida understand nature as the unconscious and instinctive, and as a phonetic language. Nature is opposed to culture, writing language is opposed phonetic. The writing transforms language into a simulacrum.

The author pay attention on the problem еthic of the sufism in the relative field ethos, when the ethical thought … the man experience the difficultys in the cultural and spiritual attitude, anexample for his the gods, to spend the time in the intence reconnaissance raid of the meaning life and further life program. Trying to save his individuality, the man long the best shape, but no strugle with the realism, for touch the ethical sufism. The different cultures and the different traditions, inherent to the peoples of the Russia, compile the unity carpet of the unitycultur field of the ethoc. Showing influence jn the each concrete man, the ethos how the general ways and manners of the mankind – has the right to give for him the suchas field of the activities, the such as possibility for the interaction with another culturs, which can to fortify in him the belief the hope on the further perspective of the life, in which no was sinking performance and more concrete useful and construction actions, so need the further time. The unity of the culture must to bring to the allworld, global prossec: from integration – to the trancformation of the social structures.