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The paper presents an experience of research of a complex identity as identificationof a conflict between civil European and religious Islamic cultures. Social identity isa person's representation of himself/herself in social structures of different scales:national, ethnic, and religious. It is proved that religious identification forms social,as well as personal identity of a Muslim.The authors consider the development of Islamic personal identity in the processof self-identifying reflection and intragroup and extragroup relations in the religiouscommunity. The parameters of identity are defined by: a) individual interpretation ofIslam by the religious person, b) interpretation of Islam in the religious community,c) relations between the religious person, community and other social groups.The concept of a complex social identity (S. Roccas, M. Brewer) was a theoreticalconstruct used for determining the compatibility of civil and religious identity andevaluating its complexity. The study involved Muslims with different levels of Islamicpersonal identity: missing, determined, found and acquired.The study established the tendency of the reduction in the level of civil socialidentity under the influence of the religious identity of people who identified themselveswith Islam. The problem of their social identity was studied in metaphors of conflictand balance from the European social and psychological practice. The metaphor ofconflict is based on the impossibility of acculturation of the Islamic communities andpredicts the development of destructive relations between the religious people, theirreligious communities, and other social groups. The metaphor of balance presupposesthe collapse of Islamic personal identity as a result of the reduction of radicalism inthe religious communities and encouragement of individualization of Muslims bymeans of political, social, and cultural recognition in the society. ; Данная статья представляет опыт исследования сложной социальной идентичности как индикатора конфликта между европейской светской и исламской религиозной культурами. Социальная идентичность рассматривается как репрезентация себя человеком в социальных структурах различных масштабов: национальных, этнических, религиозных. Однако показано, что религиозная идентификация формирует не только социальную, но и личностную идентичность мусульманина. Развитие исламской личностной идентичности рассматривается в процессах самоидентифицирующей рефлексии, внутригрупповых и внешнегрупповых отношений в религиозной общине. Параметры идентичности определяются: а)индивидуальной интерпретацией ислама верующим; б)интерпретацией ислама в религиозной общине; в)отношениями между верующим, общиной, а также другими социальными группами. Концепция сложной социальной идентичности (S.Roccas,M.Brewer) применяется в качестве теоретического конструкта для определения совместимости гражданской и религиозной идентичностей, оценки степени ее сложности. Исследование проводится на выборке мусульман с различным уровнем исламской личностной идентичности: отсутствующим, предопределенным, найденным и обретенным. В результате определена тенденция снижения уровня гражданской социальной идентичности, под влиянием религиозной, у людей, личностно идентифицировавшихся с исламом. Проблема построения их социальной идентичности рассмотрена в метафорах конфликта и баланса, эксплицированных из европейской социально-психологической практики. Конфликтная метафора построена на невозможности аккультурации исламских общин и прогнозирует развитие деструктивных отношений между верующими, их религиозными общинами и другими социальными группами. Метафора баланса предполагает распад исламской личностной идентичности вследствие снижения радикализации общин верующих, поощрения индивидуализации мусульман путем политического, социально-культурного признания в обществе.

В данной статье представлен обзор теоретических подходов к изучению социокультурного ландшафта. При описании свойств и структуры социокультурного ландшафта сделан акцент на изучении религиозного ландшафта как одной из его подсистем. Применение культурологического подхода к пониманию ландшафта позволило перевести исследование в плоскость верований и социокультурных особенностей религиозной жизни области. Результатом статьи стало описание структуры религиозного ландшафта Волгоградской области. ; Статья подготовлена при финансовой поддержке РФФИ и Администрации Волгоградской области в рамках научного проекта № 18-411-340011 «Сохранение и трансляция региональных ценностей как условие модернизации социокультурного ландшафта современного российского региона» = The reported study was funded by Russian Foundation for Basic Research and the government of Volgograd region, grant № 18-411-340011 ; This article provides an overview of the theoretical approaches to the study of the socio-cultural landscape. In describing the properties and structure of the socio-cultural landscape, an emphasis is placed on the study of the religious landscape as one of its subsystems. The application of a cultural studies approach to the understanding of the landscape made it possible to transfer the study to the plane of beliefs and socio-cultural characteristics of the religious life of the region. The result of the article was a description of the structure of the religious landscape of the Volgograd region.

Секция 7. Коммуникация в социально-гуманитарном знании, экономике, образовании ; Представлен компаративный анализ коммуникаций и политики в сфере образования Беларуси и России в с учетом роста роли религии и религиозного мировоззрения. Показано, что в Беларуси идеология жизнедеятельности государства создает благоприятные условия для подготовки национально ориентированных специалистов. Религиозные институты оказывают существенное влияние на формирование отношений человека к национальному государственному управлению. При этом творчески используются современные технологии коммуникаций и благожелательное отношение государства к участию представителей официально зарегистрированных религиозных организаций в процессах обучения и воспитания. Религиозные институты являются одним из главных факторов социализации, в коммуникациях с людьми апеллируют к культурным традициям, к духовной общности, уважению к ближнему, естественному стремлению человека к справедливости и благополучию. В России существует проблема формулирования объединяющей все социальные слои идеи социально-экономического развития государства и общества. ; Исследование выполнено при финансовой поддержке РФФИ и АНО ЭИСИ в рамках научного проекта № 19-011-31297 ; The comparative analysis of communications and policy in the sphere of education of Belarus and Russia in view of the growing role of religion and religious worldview is presented. It is shown that in Belarus the ideology of the state creates favorable conditions for the training of nationally oriented specialists. Religious institutions have a significant impact on the formation of human relations to national governance. At the same time, modern communication technologies and the benevolent attitude of the state to the participation of representatives of officially registered religious organizations in the processes of education and upbringing are creatively used. Religious institutions are one of the main factors of socialization, in communication with people they appeal to cultural traditions, to spiritual community, respect for the neighbor, the natural human desire for justice and well-being. In Russia there is a problem of formulation of the idea of social and economic development of the state and society uniting all social layers.

The Russian-Japanese war is an actual problem of historical research. This is especially relevant in the context of current trends in the development of Russian-Japanese relations. At the same time, the problem of prisoners of war is one of the most painful for relations between participants in a military conflict. An analysis of the religious aspect of the organization of the life of Russian prisoners of war in Japan makes it possible to take a fresh look at the characteristics of culture and the states of both countries. It is also interesting to study the religious practices of representatives of religions other than Orthodoxy. ; Проблематика русско-японской войны продолжает отставаться актуальной для исторических исследований, особенно в свете современных тенденций, характеризующих развитие российско-японские отношения. При этом проблема военнопленных - одна из самых болезненных в плане отношений между участниками военного конфликта. Анализ религиозного аспекта организации быта русских военнопленных в Японии позволяет по новому взглянуть на особенности культуры и государственной политики обеих стран. Интересным является также изучение религиозных практик представителей других, помимо православной, конфессий.

The article notes the previously used directions in the study of religious consciousness, and also evaluates the effectiveness of psycholinguistic methods for studying the religious component of everyday linguistic consciousness (namely, an associative experiment) in comparison with sociological methods. The results of a pilot experiment are presented, in which representatives of two nationalities take part as subjects: Russians and Chinese - carriers of fundamentally different cultural and religious traditions. The recognition and perception of Christian images by representatives of two cultures are compared. The influence of the age factor on the content of the religious component of the linguistic consciousness of Russians is also analyzed.Finally, conclusions are drawn about the greater involvement of elder people in the Christian religious context and about the greater pagan affiliation of the young consciousness and the bearers of Chinese culture. The applicability of the associative experiment in the study of age and ethno-cultural characteristics of the content of linguistic consciousness is positively assessed. The results of the experiment may be relevant for researchers, translators, teachers of foreign languages, as well as theologians, specialists in religion studies and missionary catechists.

The article examines in detail the problems associated with the development of Buddhism, which introduced a personal aspect to religion and embodied the idea of the need for compassion for all living beings. A special place is occupied by the analysis of the moral and social component of this religion. Buddhism is seen as a protest movement that originated in India and is directed against the frozen hierarchy, mechanical ritualism and greed of the Brahmins. This religion challenged the Brahmin hierarchy, appealing primarily to warriors, kings, and the mass of the free population. The Buddhist community was a brotherhood of mendicant monks who did not perform any rituals, but only showed people the way to salvation by the example of their lives. Buddhism is also one of the radical reformist teachings, not only intellectually, but also socially. He called people, first of all, to inner perfection, the last stage of which can be achieved only through kindness and benevolence to all living beings. The central point of this article is devoted to the debate about the reality of the Buddha's existence, his teaching and the transformations of this teaching. A significant place is given to the description of the way of life of Buddhist monks, the relationship within the Buddhist community and with the laity. The reasons for the attractiveness of Buddhism and its easy adaptability to other religious doctrines are substantiated. The possibilities of transformation of Buddhism, including within the framework of syncretic creeds, as well as in the activities of totalitarian and pseudo-religious sects, are shown. Examples of the politicization of this religion and its inclusion in the activities of fundamentalist organizations are given. ; В статье детально рассматриваются проблемы, связанные с развитием буддизма, который привнес в религию личностный аспект и воплотил идею о необходимости сострадания ко всем живым существам. Особое место занимает анализ нравственной и социальной составляющей данной религии. Буддизм рассматривается как протестное движение, зародившееся в Индии, и направленное против застывшего иерархизма, механической обрядовости и корыстолюбия брахманов. Эта религия поставила под сомнение брахманскую иерархию, апеллировал в первую очередь к воинам, царям и массе свободного населения. Буддистская община представляла собой братство нищенствующих монахов, которые не совершали никаких обрядов, а лишь примером своей жизни указывали людям путь к спасению. Буддизм — это также одно из радикальных реформистских учений не только в интеллектуальном, но и в социальном аспектах. Он призывал людей, прежде всего, к внутреннему совершенствованию, последней ступени которого можно достичь лишь благодаря доброте и доброжелательности ко всем живым существам. Центральное место в данной статье посвящено спору о реальности существования Будды, его учению и трансформациям этого учения. Значительное место отводится описанию образа жизни буддийских монахов, взаимоотношениям внутри буддийской общины и с мирянами. Обоснованы причины привлекательности буддизма и его легкой адаптивности к другим религиозным доктринам. Показаны возможности трансформации буддизма, в том числе и в рамках синкретических вероучений, а также в деятельности тоталитарных и псевдорелигиозных сект. Приведены примеры политизации этой религии и ее включения в активность фундаменталистских организаций.

The work is devoted to the linguo-cognitive study of the Pride and Pridefulness concept in the religious and linguistic consciousness of a Muslim and Orthodox. The timeliness of the proposed topic is determined, firstly, by the increased interest of scientists in recent decades in the problems of the relationship between language and religion (as evidenced by the emergence of the young science of theolinguistics); secondly, the research prospects and timeliness in line with cognitive linguistics and linguoculturology; thirdly, the topic of this article is underexplored and promising (this is especially relevant in relation to Islamic discourse and Orthodoxy and Islam religious consciousness comparative study); finally, being at the intersection point of the theology and cognitive linguistics interests, the study provides a serious empirical basis for their development.
The article attempts to verify the notion that exists in the Avars and Russians ethnic consciousness (through these languages) about the meanings contained in the concept Pride and Pridefulness as negatively evaluative in the light of the religious picture of the world.
The authors executed sacred (spiritual) texts and proverbs comparative analysis of the Avar and Russian languages in order to present the frame-based organization of the researched concept in the religious and linguistic picture of the world. The structure and position of the frame are described, slots (vertical and terminal) are identified in the frame-based structure of the analyzed language units, the slots occupancy of similar proverbs of the two researched languages is compared, and the proverbs structure is sequentially modeled. Comparison of the religious (Islamic) picture with the naive picture of the world, determination of their similarities and differences on the material of two languages with different structures allows us to conclude that there is an ambiguous (sometimes contradictory) structure of the Pride and Pridefulness concept-frame.

Environmental protection is considered an important element in most religions. The article is devoted to the philosophical understanding of the problem of the influence of religion on the environment, human behavior and attitude to nature. Religion has always touched upon the problem of the relationship between man and the world around him. In the existing religious traditions, various ideals of the relationship between man and nature have been formed. As a result, the ideological functions of religion acquire special significance. In our time, religions can be a spiritual source for the development and formation of environmental ethics and natural aesthetics. Religious ethics awakens in people a consciousness that is different from material and technological thinking. Religion helps people understand that their control over the living and inanimate world is unlimited and that cruelty towards nature will turn to them. Religion teaches people that the purpose of life is not to maximize consumption. While technology gives man the physical strength to create or destroy the world, religion teaches virtue. Directly or indirectly, religion can be a powerful source of environmental protection. Therefore, we need to use the power of the influence of religion to protect nature. The nature of the influence of religion on the current state and development of society largely depends on the relationship between people of different faiths. The religious consciousness of people developed in the direction of knowledge of the world and its laws, methods of practical use. Some religious ideologies deify human nature and reflect people's responses to their environment. Religion, as a form of social consciousness, has always, in one way or another, taken care of man's relationship with the natural world, traditionally expressed a certain moral and ethical concern for the environment and determined the moral obligations of man in relation to the environment.

The article analyzes the parameters of religiosity of Patrick Gordon (1635—1699), a ScottishCatholic and one of the most famous Russian historical figures among foreigners. This article discussesthe Gordon's moral qualities and levels of his religious motivation in military service and Churchactivities, some religious aspects of his social behavior. Gordon is presented in the article as a deeplycommitted Christian, who exercises his beliefs directly in the social life. The author attributes theGordon's religiosity to the type of canonical (ideological) religiosity. This type is characterized bya high degree of emotional saturation, by the intense religious experience, is marked by a regularparticipation in the Church life and also by the energetic activities outside of the cult. Simultaneouslythe article discredits the myths about the Catholic bigotry and religious intolerance of General Gordon,about his proclivity to proselytism among the Russians. ; В статье анализируются параметры религиозности Патрика Гордона (1635—1699) — шот-ландца католического вероисповедания, одного из самых известных исторических деятелейРоссии иноземного происхождения. Рассматриваются его нравственные качества, религиозныеаспекты поведения, выявляется уровень конфессиональной мотивации в служебной и церков-ной деятельности. Гордон предстает в качестве глубоко верующего христианина, реализую-щего свои вероисповедные убеждения непосредственно в социальной жизни. Автор относитрелигиозность Гордона к типу канонической (идейной), которая характеризуется достаточновысокой степенью эмоциональной насыщенности, интенсивным религиозным опытом, регу-лярным участием в церковной жизни и инициативностью внекультовой деятельности. Попутнов статье развенчиваются мифы о католическом фанатизме и конфессиональной нетерпимостигенерала Гордона, его стремлении любыми способами содействовать пропаганде католичествасреди россиян.

Non-religious diversity is growing in the world nowadays. In the current context it is understood not as a diversity of faiths, religions, non-religions, etc., but as a variety of types of non-religious consciousness and categories of non-religious identity. The article covers only a few aspects of this vast topic. First, the theoretical prerequisites and substantiations for the change in the Western non-religious identity taking place during the transition from the Westphalian to the post-Westphalian system of religious governance and the emergence of a special type of pluralism that is formed in the process of dedifferentiation of religion, globalization and the transformation of the "religion of place and nation" into a transnational religion "without place and nation", when the ratio of religious, spiritual and secular in the mind of a postmodern person changes. Second, the author analyses the origins and causes of this transformation of non-religious consciousness in the "long 1960s". Third, the author traces the evolution of such types of non-religious diversity as "spiritual but not religious", "none" and "post-protestants" and the concept of "spirituality" that connects them. The category "spiritual but not religious", sometimes perceived as dubious and unconvincing, appearing in the context of countercultural spirituality, in the author´s opinion, is very important for understanding Western, especially American irreligiousness in general and the processes taking place today in particular. The processes that are associated with the growth of "none" and the proliferation of "post-Protestants" related to the Woke culture, who claim the role of "saviours of humanity", attaching more importance to the "new post-Protestant ethics" (rather than religion and tradition), seeking to politicise religion, to sacralise politics, race and gender relations. Rejecting the "old religion" and proclaiming a "new ethics", moving from the ideals of diversity, universal tolerance and political correctness to "militant moralism and cruel dogmatism", they confirm the idea of "complex irreligiousness" in the era of "late modernity", that seems to be a sign of the times and requires close attention of scientists.

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.

This article deals with the concept of the dynamics of religious consciousness in the philosophy of V. S. Solovyov, where one of the main characteristics of religious consciousness is the process of its gradual formation. It analyzes the basic concepts which help to understand Solovyov's idea of the dynamics of religious consciousness : consciousness, self-consciousness, spirit, personality, reason. The article presents Solovyov's views on the dynamic aspect of religious consciousness as a God-human process in which the content of religious consciousness is the divine revelation. This aspect is considered in the article both from the point of view of the historical process of development of religious consciousness, and at the level of individual religious consciousness. The understanding of human freedom and human immortality as two basic truths of human nature from the point of view of both universality and unity of the human spirit is proposed. The author substantiates the idea that in the individual human life the process of disclosing of the divine revelation is sense-forming, in the sense that it constitutes the essence of man's spiritual being, but this process is impossible without free human volition. It is concluded that this process involves all the spiritual forces of the individual (volition, reason and feelings), as well as religious faith, the creative activity of the individual, and the human spirit being understood by Vl. Solovyov as an integral intelligent being. It is proposed to consider the three temptations of mankind, set out in Vl. Solovyov's "Lectures on Godmanhood" on the historical path of Western Christianity, at the level of individual religious consciousness in the context of modernity. It is revealed that it is the religious consciousness of the individual, where the "meeting place" of God and the individual human spirit happens.