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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?

Regardless of the role religion plays in the world today, ie despite the significant deprivatization of faith in the sociocultural space & in politics, contemporary Czech sociology of religion is in rather poor shape. The author presents a number of factors to explain this, including the legacy of the communist regime, & low levels of church attendance in the Czech Republic, the latter having been erroneously interpreted as non-religiosity. But the author focuses mainly one other reason: the discordant legacy of Czech pre-communist sociology of religion & the neighboring field of social studies. Two different traditions of the subject are identified - the 'profane' sociology of religion, founded by T. G. Masaryk, & Catholic religious sociology. Although the former legacy declared itself non-religious & even anti-clerical, in the case of many of its followers this claim was only partially true. In the 1930s & 1940s, when they (especially Prague's sociological school, which formed a certain opposition to Masaryk) turned more toward Durkheimian attitudes, they emphasized, for example, their own religious experience as a necessary tool for understanding piety. On the other hand, Catholic religious sociology was closely related to church activism, policy, & contemporary social work, ie, strictly conservative & anti-modern. Its way of understanding modern society was discounted by the former group of scholars, though to at least some degree, the two legacies shared similar methodological approaches. Both certainly seem outdated today, but their theoretical & methodological discussions & their findings remain of importance. Consequently, a re-thinking of these legacies & their theoretical backgrounds is still significant for the sociology of religion today.

Актуальность исследования связана со сложностью и неоднозначностью протекания процесса глобализации в религиозной сфере, а также потребностью в поиске новых методов исследования глобализации, которые не ограничиваются констатацией её объективности и амбивалентности, перечислением положительных и отрицательных сторон. Цель работы: обосновать применение системного подхода и теории социальных полей П. Бурьде для анализа глобализации в религиозном дискурсе. Методы исследования: системный и структурно-функциональный анализ социальных полей, с помощью которых выявлены области дискурса, различающиеся по целям акторов, социальным функциям и содержанию религиозного дискурса о глобализации. Результаты. Выявлены социальные поля, оказывающие наиболее существенное влияние на взаимоотношения религии и глобализации: поле религии, поле политики и массово-коммуникационное поле. Наиболее жесткое противостояние процессам глобализации на основе религиозного вероучения наблюдается в поле религии. В поле политики наблюдается тенденция к идеологизации религии. В этом поле отмечается высокий накал политической борьбы за символическую власть религиозных, политических и иных взглядов. В массово-коммуникационном поле заметны тенденция к упрощению и взаимозаменяемости религий, формирование «усредненной» экуменической религии или новых религиознопсихологических движений. ; The relevance of the research is related to the complexity and ambiguity of globalization in the religioussphere, as well as the need to search for new methods of globalization research, which are not limited to ascertaining its objectivity and ambivalence, transferring positive and negative sides. The aim of the work is tojustify the application of the system approach and P. Bourdieu theory of social fields for analysis of globalization in religious discourse. Methods. The system and structural-functional analysis of social fields used in thework allowed us to identify areas of discourse that differ in the aims of actors, social functions and the content of religious discourse about globalization. Results. The author has revealed the social fields that havethe most significant impact on the relationship between religion and globalization: the field of religion, thefield of politics and the mass communication field. The most severe opposition to globalization on the basis ofreligious dogma is observed in the field of religion. In the field of politics there is a tendency to ideologize religion. In this field there is a high intensity of political struggle for the symbolic power of religious, politicaland other views. In the mass-communication field there is a noticeable tendency towards simplification andinterchangeability of religions, the formation of an «average» ecumenical religion or new religiouspsychological movements.

New forms of manifestations of religious intentions in socio-political space have constituted themselves as markers of transformation in the contemporary socio-political coordinates. Revision of the dominant traditional linear approaches placed the focus of ideological and political discussions about the correspondence of stable and variable, traditional and modern in a religious prism. Emerging new configurations in the public and private spheres mark transformation of the traditional relations between religion, society and the state corresponding to the logic of the project of modernity and the paradigm of secularization and require new interpretation optics. The contours of the new designs are evident in the contexts of new challenges and threats related to global political risks of religious terrorism, loss of monopoly on the description of reality, including moral connotations in the understanding of progress of the principle of secularism, with the increased importance of religious and confessional identity, civilizational, local and personal-individual levels, forming the hierarchy of values that determines horizons of public and personal goal setting. The penetration of religious meanings in the political and social reality of various areas, their incorporation into ideological discourses of identity build a wide variety of interpretations in the extreme poles of which is religious outline of internal and external threats to social stability and understanding of religion as a resource of optimization of the political system. Institutional, axiological and ontological projection refracts the religious factor in Russian society in polyvalent and nonlinear ways, reflecting the multidirectional vectors of ongoing transformation. On the basis of sociological data of The Institute of Sociology, RAS, the given article analyzes a number of subjects, reflecting qualitatively new social relationships. The emphasis is on multi-scale conflicts, correlation between the secular and the religious in the coordinates of importance of the democracy attributes and social significance of religion, institutional and value aspects as well as the dominant ideas in the Russian society about the role of Church, religion and religious faith in human life and society. Growing importance of religious factors and religious identities in contemporary conditions, the incorporation of religious meanings in different spheres of society intersect with ' the needs of ensuring the unity of values and stabilization of the social system, as well as close attention to Russian civilization experience. Despite increased sensitivity of contemporary debates on the tragectory of political practices in Russia, the religious factor could be a factor of social cohesion, determining the search of new forms of relations between the state and religious organizations based on the challenges and needs of society and identifying the need for improving mechanisms and practices of state-confessional relations.

The article raises the question how the attitude towards religion is influenced by the changes of relation with the meaning of matters which are ascribed to religion. With reference to M. Heidegger the peculiarity of public opinion is being disclosed. The author states that secularization functions as a machinery which appropriates any meaning: the public opinion appropriates religion, reduces it to political, economical or criminal dimensions, to that of cultural heritage, so religion assumes its essence and reality in these dimensions. The author demonstrates that public interpretation functions as an unmasking machinery which strengthens that reduction and appropriation of meaning. The analysis of religion in the context of globalization shows that there is some tendency to localization of religious meaning: the religious communities tend to direct towards the radicalism and isolation.

The article raises the question how the attitude towards religion is influenced by the changes of relation with the meaning of matters which are ascribed to religion. With reference to M. Heidegger the peculiarity of public opinion is being disclosed. The author states that secularization functions as a machinery which appropriates any meaning: the public opinion appropriates religion, reduces it to political, economical or criminal dimensions, to that of cultural heritage, so religion assumes its essence and reality in these dimensions. The author demonstrates that public interpretation functions as an unmasking machinery which strengthens that reduction and appropriation of meaning. The analysis of religion in the context of globalization shows that there is some tendency to localization of religious meaning: the religious communities tend to direct towards the radicalism and isolation.

The article raises the question how the attitude towards religion is influenced by the changes of relation with the meaning of matters which are ascribed to religion. With reference to M. Heidegger the peculiarity of public opinion is being disclosed. The author states that secularization functions as a machinery which appropriates any meaning: the public opinion appropriates religion, reduces it to political, economical or criminal dimensions, to that of cultural heritage, so religion assumes its essence and reality in these dimensions. The author demonstrates that public interpretation functions as an unmasking machinery which strengthens that reduction and appropriation of meaning. The analysis of religion in the context of globalization shows that there is some tendency to localization of religious meaning: the religious communities tend to direct towards the radicalism and isolation.

The article raises the question how the attitude towards religion is influenced by the changes of relation with the meaning of matters which are ascribed to religion. With reference to M. Heidegger the peculiarity of public opinion is being disclosed. The author states that secularization functions as a machinery which appropriates any meaning: the public opinion appropriates religion, reduces it to political, economical or criminal dimensions, to that of cultural heritage, so religion assumes its essence and reality in these dimensions. The author demonstrates that public interpretation functions as an unmasking machinery which strengthens that reduction and appropriation of meaning. The analysis of religion in the context of globalization shows that there is some tendency to localization of religious meaning: the religious communities tend to direct towards the radicalism and isolation.

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.