Suchergebnisse

На основе обширного археологического материала, древнерусских письменных источников и данных этнографии проведен исторический анализ представлений наших предков дохристианской эпохи о подземном мире мертвых – своеобразном «антимире». Используя научный метод интерпретационного синтеза, автор смог выделить несколько наиболее характерных сюжетов древнерусских народных и дружинных представлений о загробном мире как «антимире» или «мире наоборот», царстве вечной зимы и холода или огромном пастбище, где пасутся безликие души умерших. A historical analysis of the representations of our pre-Christian era ancestors about the underworld of the dead (the antiworld) is conducted on the basis of extensive archaeological material, Old Russian written sources and ethnographic data. Using the scientific method of interpretative synthesis, the author was able to identify several of the most characteristic subjects of the ancient Russian folk and druzhina ideas about the afterlife as «antiworld» or «the opposite world», the kingdom of eternal winter and cold or a huge pasture where faceless souls of the dead were grazing. ; Kozlov M. N. Antiworld in the pagan representation of the Eastern Slavs / Kozlov M. N. // The Black Sea region. History, politics, culture. – Series A : Antiquity and the Middle Ages. – 2018. – No XXVI (VIII). – P. 118–126.

The article analyzes Lak proverbs with the religious cultural code. The research was based on the descriptive method, syntactical analysis, morphological analysis and cognitive analysis. The proverbs collected from 3 books of Lak proverbs were analyzed from the point of view of semantics, axiological connotations, syntax and morphology. Semantic analysis revealed 6 groups of lexemes: (1) denominations of people; (2) words related to religious pillars and rituals; (3) words related to holy scriptures, religious attributes and terms; (4) words denoting death and afterlife; (5) words denoting commendable religious acts and notions; (6) words denoting sin and punishment. In the course of the axiological analysis there have been defined proverbs with positive evaluation of a person and proverbs with negative characteristics of a person. Positive traits include honesty, piety, decency, erudition and diligence, while negative ones include insulation, indecency, hypocrisy and negligence in the religious worship. Syntactical analysis of the Lak proverbs has revealed the presence of adverbs of asyndetic structure within which there have been established adversative, concessive and comparative relations, as well as of proverbs with copulative and disjunctive conjunctions. Some of the proverbs are based on the principle of alogism. Morphological analysis of the proverbs has revealed the most frequent grammatical tense, the Present Affirmative Tense, which is formed by means of adding the affix -r to the present participle. The Present Affirmative Tense in the Lak language denotes an action as an attribute of the subject which explains the fact of usage of this tense in proverbs that summarize the social experience of the native speakers. Lak proverbs with the given code have not been researched earlier that makes this study relevant.

Авторы анализируют результативность факторов, формирующих религиозность студенческой молодежи на основе материалов социологического исследовании, проведенного в нижегородских вузах. Методологической основой изучения религии как социального института был взят функциональный анализ и теория рационального выбора. Эмпирически подтверждено, что вербальные самохарактеристики религиозности не имеют существенных гендерных отличий. Причину этого авторы видят в изменении религиозных потребностей.Для атомизированного человека на первый план вышла терапевтическая функция веры, которую не надо отождествлять с компенсаторной, ориентирующей на загробное воздаяние. За рубежом «терапевтами» выступают психологи и психиатры, в России – религиозные институты.«Веротерапия» дает возможность реализовать базовую потребность в самооправдании. У бога можно вымолить прощение или «купить» его через религиозный институт, обеспечив душевный комфорт. В условиях, когда образовательные институты и семья внушают одни нормы морали, а жить приходится по другим, это крайне важно для самосохранения личности.Студенты социализировалось в условиях посттравматического синдрома, в информационном пространстве, постоянно воспроизводящем утверждения, что религия учитель нравственности, утешитель, источник национальных традиций и т.д. Естественно, что именно они были воспроизведены в ответах юношами и девушками.Секуляризация в прошлом проявлялась как рефлексия более образованного мужского населения на противоречие научной картины мира религиозной. Современный гносеологический кризис вызвал сомнения в способности науки дать ответы на мировоззренческие вопросы и стал фактором изменения понятия бога. Религиозные иерархи делают акцент не на создании мира, а образе жизни верующих. В результате формула «чем выше образование, тем ниже религиозность» требует дополнительной верификации в каждом локальном исследовании. ; The authors analyze the effectiveness of the factors that shape the religiosity of student youth on the basis of the materials of a sociological survey conducted in Nizhny Novgorod higher educational establishments. The study of religion as a social institution was methodologically based on the functional analysis and the theory of rational choice. It is empirically confirmed that the verbal self-characteristics of religiosity do not have significant gender differences. The authors see the reason for that in the change of religious needs.For the atomized person, the therapeutic function of faith has come to the fore, which is not associated with a compensatory function, i.e. with a promise of compensation in the afterlife. In foreign countries, the function of "therapists" is performed by psychologists and psychiatrists, in Russia – by religious institutions."Faith therapy" makes it possible to satisfy the basic need for self-justification. One can beg God for forgiveness or "buy" forgiveness through a religious institution thus obtaining spiritual comfort. When educational institutions and the family instill one set of moral rules, but one has to live by quite different rules, this is extremely important for the self-preservation of the individual.Students socialize in the conditions of post-traumatic syndrome, in the information environment where they have been constantly taught that religion is a teacher of morality, a comforter, a source of national traditions, etc. It is only natural that exactly those assertions have been reproduced by young men and girls in their answers.In the past, secularization manifested itself as a reflection of a more educated male population on the contradiction between the scientific picture of the world and the religious one. The modern gnoseological crisis has raised doubts as to the ability of science to provide answers to worldview questions and become a factor in changing the concept of God. Religious hierarchs focus on the way of life of believers, rather than on the creation of the world. As a result, the formula "the higher the education, the lower the religiosity" requires additional verification in each local study.