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In his search for the meaning of life, Tolstoy turned to Spinoza's rationalist teaching about freedom, reason, morality, and religious faith. Spinoza created a philosophy where beliefs are in union with deeds, logic unites with ethics, and knowledge joins faith. According to Tolstoy, it is art that makes a synthesis of all the best attempts of the real, true philosophy. I argue that Tolstoy's artistic method of linkage (stseplenie) was probably borrowed from Spinoza. Inspired by Spinoza's "theorems of reason," Tolstoy created his own "axiom of life" and elaborates on the concept of the "power of life" as a core of religious faith. Tolstoy endorsed Spinoza's rationalistic critique of religion which helped to liberate true faith from the power of superstition and church dogmatics, but he criticised the geometric form in which Spinoza put the truths he discovered.

Bei einer im Mai 1997 durchgeführten Befragung der russischen Bevölkerung zur geplanten kommunalen Wohnreform sprach sich jeweils ungefähr die Hälfte der Befragten für bzw. gegen diese Reform aus. Entgegen den Erwartungen war die Zahl der Geringverdienenden auf beide Gruppen in etwa gleich verteilt. Die Tatsache, daß in der Gruppe der Reformbefürworter die Jüngeren, in der Gruppe der Reformgegner hingegen die Älteren überwogen, deckte sich demgegenüber mit den ursprünglichen Annahmen. Die generellen politischen Präferenzen der einzelnen Befragten waren gleichfalls mit der Einstellung zur Reform kongruent: Während die Anhänger Präsident El'cins sich überwiegend für die Reform aussprachen, stieß sie bei den Anhängern Zjuganovs eher auf Widerstand. (BIOst- Mrk)

This article provides an analytical review of two major conferences on sociology of labor, held in December of 2021 and March of 2022. The central problem was the precarity of work and the situation of employees given conditions of unstable employment caused by the coronavirus pandemic. The thematic continuity of the events made it possible to realize the persistence and scale of the precarity phenomenon both as a topic of sociological knowledge and as a social problem. In particular, it is shown that precarious work, being intrinsic to an increasing number of people of various professions, warps not only the social role of the employee, but also undermines the role of work as the value- and meaning-forming framework of human life. The empirical data presented by the speakers proved that precarious employment is becoming a new form of exploitation, since it means a relatively low price of labor, a decline in an employee's qualifications, a limited number of social guarantees, vulnerability in crisis situations. Remote work, something that has become widespread during the pandemic, has brought about not only certain advantages for both the employee and the company (efficiency, saving time and other resources, advanced training in the field of information technology), but also new forms of exploitation (extending the work day, using personal and familial resources for work, etc.). The article closes with conclusions regarding the potential demand for the theoretical, methodological and applied aspects of the scientific discussions held when it comes to counteracting the precarization of employment and labor relations.

The article specifies the characteristics of Christian Anarchism as applied to the religious teaching of Lev Tolstoy. An attempt is made to overcome the political stereotype of his perception as an anarchist, but to consider it's in the context of Political Theology. The article calls into question the legitimacy of considering his religious teachings in the unambiguous political discourse of Anarchism. If the concept of Christian Anarchism is a special kind of theoretical and ideological oxymoron of "religious politics", then Tolstoy's teaching is considered as a manifestation of his subjectivism, aimed at simultaneously overcoming the personal, animal element in man and reaching an impersonal universal spiritual principle, without any external restrictions. Freedom, as the most important category of his worldview, is presented rather in the form of religious monarchism — submission to the Divine will and life according to Christ, and not in the form of radical Anarchism. Political Theology is considered as a conscious non-participation of individual in politics — that is, refusal to stay in state structures such as courts, army, police, etc., — is the religious-subjective, peaceful destruction of the system, according to Tolstoy. On this path, he went much further than his Enlightenment teachers with their theories of social contracts, creating a model of not struggle, not reconciliation, not an agreement, but retirement from the state in the form of non-participation in its violence and atrocities. But all this is worth doing — not rebelling anarchically, not for the sake of oneself or social justice, but completely obeying the Divine will, which is a religious modification of the Kantian ethical imperative in Tolstoy's teachings. Chertkov has named this teaching as model of theocratic monarchism.