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EN: The paper deals with the relevant problems of religion in the Kazakhstan society and social components of the national unity in the historical prerequisites. The authors have studied the Alash intelligentsia, particularly, their influence on the formation of the public opinion regarding the acute religious problems. The authors have also considered the problem of the religious fanaticism in the context of the state's choice of the way for the secular way of development. They have concluded that the government having based on the secular and democratic principles, adopted various measures to solve the religious disagreements in the country. ES: El documento aborda los problemas relevantes de la religión en la sociedad de Kazajstán y los componentes sociales de la unidad nacional en los requisitos históricos. Los autores han estudiado la intelectualidad Alash, en particular, su influencia en la formación de la opinión pública sobre los problemas religiosos agudos. Los autores también han considerado el problema del fanatismo religioso en el contexto de la elección del estado como el camino para el desarrollo secular. Han llegado a la conclusión de que el gobierno, basándose en los principios seculares y democráticos, adoptó diversas medidas para resolver los desacuerdos religiosos en el país.

Tolerance according to John Locke -- Voltaire and modern tolerance -- Tolerance in America -- Tolerance in the Ottoman Empire -- Tolerance in Venice -- On blasphemy -- Multicultural tolerance -- Of veils and unveiling -- New restrictions, new forms of tolerance -- Should we tolerate the enemies of tolerance? -- Tolerance in the age of terrorism.

ABSTRACT The paper deals with the relevant problems of religion in the Kazakhstan society and social components of the national unity in the historical prerequisites. The authors have studied the Alash intelligentsia, particularly, their influence on the formation of the public opinion regarding the acute religious problems. The authors have also considered the problem of the religious fanaticism in the context of the state's choice of the way for the secular way of development. They have concluded that the government having based on the secular and democratic principles, adopted various measures to solve the religious disagreements in the country.RESUMEN El documento aborda los problemas relevantes de la religión en la sociedad de Kazajstán y los componentes sociales de la unidad nacional en los requisitos históricos. Los autores han estudiado la intelectualidad Alash, en particular, su influencia en la formación de la opinión pública sobre los problemas religiosos agudos. Los autores también han considerado el problema del fanatismo religioso en el contexto de la elección del estado como el camino para el desarrollo secular. Han llegado a la conclusión de que el gobierno, basándose en los principios seculares y democráticos, adoptó diversas medidas para resolver los desacuerdos religiosos en el país.

Scholars search their books and minds to discover the roots of terrorism, but have as yet failed even to agree on a definition of the word. Terrorist actions are too varied in scope and common denominators are elusive. Responsibility may lie with nations, ethnic, military or religious groups, or individuals, and the variety of such activities is limited only by the outer parameters of the human capacity for cruelty. Victims range from the soldiers at war, soldiers trying to keep the peace, businessmen, tourists, children and mere passers-by. Research reveals only that there is always a burning cause: a real or imagined injustice, lust for power or greed. There is also a desire to act so outrageously that the "enemy" will be terrorized into acceeding to the perpetrator's demands and the whole world will be forced to take notice.

Jerry Rubin's "Yippie Manifesto" is hardly a watershed document. Most "of the young whom it celebrated seven years ago would now find its callow enthusiasms embarrassing and its view of the relations among the time categories in which we live worthy only of those seven-year-olds who, the Manifesto confidently predicted, would settle "the war between THEM and US." Nevertheless, it is still useful as a display piece, in which one can see in exaggerated definition the enduring popular conviction that the past, being "back there," is separable from the present and that therefore Utopia ("HEAVEN NOW") is a real possibility.

Our Fanatics: Figurations of Religious Fanaticism in Ian McEwan, Chimamanda Ngozi Adichie, and Marilynne Robinson examines how three contemporary novelists complicate oft-repeated accounts that oppose religious fanaticism to reasoned argumentation and secular politics. My dissertation features novels that focus intently on the interiority of protagonists who encounter figures of religious fanaticism, portraying religious fanaticism as something to be negotiated rather than defended against. By analyzing twenty-first century novels that variously figure religious fanaticism in oppositional, paradoxical, and genealogical terms, this project examines how religious fanaticism is constitutive of—rather than external to—the worlds of these novels.The first chapter reaches back to Ian McEwan's Enduring Love (1998), comparing it to his 9/11 novel, Saturday (2005), and, more recently, The Children Act (2014). I argue McEwan's novels frame religious fanaticism as a form of irrational certainty that generates epistemological uncertainty for the novels' protagonists. These texts frustrate a simple triumphant narrative whereby secular rationalism prevails over religious fanaticism. More recently, however, McEwan's fiction resolves such tensions with increasing authority, gradually eliminating the experimental dimensions of McEwan's early work. Chapter two features Chimamanda Ngozi Adichie's Purple Hibiscus (2003), which develops an apparently paradoxical religious fanatic— politically admirable but privately violent. I investigate this paradox by analyzing the novel's cyclical plot, which echoes the Catholic liturgical calendar and which distinguishes it from Chinua Achebe's Things Fall Apart (1958), a comparison that has dominated Adichie's critical reception. The third chapter reads Marilynne Robinson's Gilead trilogy—Gilead (2004), Home (2008), and Lila (2014)—as an extended meditation on the lingering effects of religious fanaticism across the generations of a small mid-Western town. The trilogy's genealogical figuration of religious fanaticism ties abolitionism to civil rights activism, delivering a resounding critique of "mainline" Protestant disavowals of such fanaticism.The religious fanatics that appear across this dissertation cannot be described in any easy sense as "ours." My title draws attention to the smaller, subtler way that these novels approach religious fanaticism through intimate relationships and private spaces, positioning religious fanaticism as internal to communities, to families, and, particularly in Adichie and Robinson, to Christian traditions.