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The article deals with the features of sociological analysis of religion in Russia during the imperial period of its history. The national sociological tradition of studying religion as a socio-cultural phenomenon and a social institution, which was developed during this period, had its own unique and peculiar appearance and was just begun to revive again in post-Soviet Russia, contrasts with the tradition that took place in the West. In this context, the appeal to unfortunately undeservedly forgotten works of classics of Russian religious and socio-political though is very promising area of modern sociological research.When studying this problem, the author emphasizes the study of the works of representatives of three ideological areas of Russian religious and socio-political thought: conservatism, liberalism and socialism, as well as the peculiarities of the historical development of Russian society and the state and those events that had a significant impact on the formation and development of scientific understanding of religion in Russia. Among such features, the author, in particular, refers to the formation of an "antisystem" (systemic integrity of people who take a dim view of their homeland, hate their own nation, its values and culture, history, traditional religious, political and social systems) among the Russian intelligentsia, bureaucracy and part of the elite of Russian society, under a certain influence of Westernism, as a consequence of the spiritual schism of the 18th century, which occurred in the educated strata and elite of Russian society.When studying the features of understanding religious issues by representatives of Russian conservatism, the author of the article analyzes the views of N.Ya. Danilevsky, K.N. Leontiev, F.M. Dostoevsky, M.N. Katkov, K.P. Pobedonostsev, L.A. Tikhomirov. He notes the fact that judgment of this perspective was carried out by these authors from "Slavophile", traditionalist (pochvennichesky and guarding) positions, in the context of judgment of features and an ...

The article deals with the features of sociological analysis of religion in Russia during the imperial period of its history. The national sociological tradition of studying religion as a socio-cultural phenomenon and a social institution, which was developed during this period, had its own unique and peculiar appearance and was just begun to revive again in post-Soviet Russia, contrasts with the tradition that took place in the West. In this context, the appeal to unfortunately undeservedly forgotten works of classics of Russian religious and socio-political though is very promising area of modern sociological research.When studying this problem, the author emphasizes the study of the works of representatives of three ideological areas of Russian religious and socio-political thought: conservatism, liberalism and socialism, as well as the peculiarities of the historical development of Russian society and the state and those events that had a significant impact on the formation and development of scientific understanding of religion in Russia. Among such features, the author, in particular, refers to the formation of an "antisystem" (systemic integrity of people who take a dim view of their homeland, hate their own nation, its values and culture, history, traditional religious, political and social systems) among the Russian intelligentsia, bureaucracy and part of the elite of Russian society, under a certain influence of Westernism, as a consequence of the spiritual schism of the 18th century, which occurred in the educated strata and elite of Russian society.When studying the features of understanding religious issues by representatives of Russian liberalism, the author of the article analyzes the views of representatives of both radical and moderate (classical) liberalism: M.M. Kovalevsky, N.I. Kareev, P.N. Milyukov, V.S. Solovyov, B.N. Chicherin, P.B. Struve. He notes that the understanding of this issue was carried out by these authors from a "Westernist" position. Liberal thinkers generally negatively ...

This article is devoted to understanding the essence of "The Great Game", that is, the policy of containing the development of Russia by Anglo-Saxon elites and powers (dating back more than two centuries), representatives of Anglo-Saxon geopolitical thought. Perceiving Russia as the main obstacle to achieving its global geopolitical hegemony, Anglo-Saxon elites and powers actively waged large-scale diplomatic, economic, information wars and battles against Russia, military operations, conducted operations to organize coups d'etat and "revolutions", trying to destroy Russia both by actions from outside and undermining it from within. Naturally, to justify this kind of policy, a certain ideological justification and information support was required, which were carried out in particular by English and American geopolitics. The author emphasizes that the ideological justification of the "Great Game" by Anglo-Saxon geopolitics began in the classical period of the development of geopolitics, a characteristic feature of which was the unlimited dominance of the ideas of geographical determinism, which interprets the entire course of the development of human civilization as fundamental geopolitical dualism – the confrontation between two different powerful types of human civilizations and states – the powers of the Sea (sea, colonial powers) and Land (continental, land powers). The author considers the geopolitical concepts of the founders of the American and English national schools of geopolitics – A.T. Mahan, J.H. McKinder, N. Spikeman, formulated the main ideas of Atlantism – the geopolitical theory and practice of the collective West, NATO member countries that assign a leading role in world history to maritime states and civilizations. Within the framework of the modern period of the development of Anglo-Saxon political thought (which is characterized by the development of geeconomic concepts and a civilizational approach), the author of the article analyzes the views of American globalist geopolitics – J. Kennan, G. Kissinger, F. Fukuyama, Zb. Brzezinski, S. Huntington, as well as one of the founders of the civilizational approach – the English historian A. Toynbee, as well as the concept of the "death of the West" P. Buchanan.

This article is devoted to understanding the essence, defining the spatial and time frames, as well as describing the most significant episodes of the development of The Great Game — the policy of containing the development of Russia by Anglo-Saxon elites and powers, dating back more than two centuries. Perceiving Russia as the main obstacle to achieving its global geopolitical hegemony, Anglo-Saxon elites and powers actively waged large-scale diplomatic, economic, information wars and battles against Russia, military operations, conducted operations to organize coups d'etat and "revolutions", trying to destroy Russia both by actions from outside and undermining it from within. The author of the article draws attention to the origin of the very concept of "Great Game", as well as its use in a narrow and broad sense. In a narrow sense, this concept is used to denote the active geopolitical and economic confrontation between Great Britain and the Russian Empire for control over Central Asia throughout the 19th century (or according to a number of authors, starting in 1856) until 1907. Broadly, to indicate the global geopolitical confrontation between the Anglo-Saxon and Russian world from thebeginning of the 19th century and continuing to the present.The author believes that the interpretation of the "Great Game" in a narrow sense is incorrect, politically biased and deliberately aimed at hiding the knowledge of the "Great Game" from the mass audience.The author considers various points of view of domestic and foreign authors to determine the starting and final point, time and spatial framework of the "Great Game". He refers to the vivid episodes of The "Great Game": the Palace Coup of 1801 — the assassination of Emperor Paul I; "Napoleonic" wars; December putsch of 1825; Confrontation with England in Turkestan, the Caucasus, other regions; Russo-Persian and Russo-Turkish Wars, Crimean War, Russo-Japanese War; the Caucasian War and events in Central Asia and Turkestan; Financing and organization in the Russian Empire of the "fifth column"; Revolutionary events of 1905–1907; World War I; 1917 Revolution; Russian Civil War; Support for "intra-party" opposition; Bringing A. Hitler to power in Germany; World War II organization; "Cold War", Dismemberment of the USSR; Chechen Wars; "Color revolutions" in the post-Soviet space; The 2008 war and Georgia's "coercion" to peace; 2014 coup d'état, the subsequent civil war in Ukraine, start of Special Military Operation.

This article is devoted to the study of imperial statehood as a traditional form of statehood for Russia and the Russian people. The author of the article notes that in the minds of most "Russians" and residents of the Earth, the term "empire" is perceived with a pronounced negative connotation, which is a consequence of the dominant in science and mass consciousness, thanks to the activities of the media and propaganda, certain myths about empire and ideological attitudes.Imperial states are usually identified either with a large power in their territorial possessions, or with a special type of state entities seeking constant territorial expansion, coupled with the merciless exploitation of "enslaved" peoples, i.e. with colonial powers, often to raise their status calling themselves "empires".Meanwhile, such ideas have nothing to do with reality. Classical empires are a special type of state entity dominated by the idea of ​ ​ unity of society in the name of the common good. Different ethnic groups coexist peacefully in culture and customs, coexisting under the patronage and supervision of the core imperial ethnic group, while maintaining their traditional way of life, economic structures, the system of local self-government and often statehood.The study of the phenomenon of "empire" is very important at present in the light of determining the prospects and vector for the further development of the Russian world, Russian society and statehood. For, as history shows, the fate of the empire is inseparable from the fate of the core imperial ethnic group, i.e. the Russian people. And in this sense, the empire is not only a tradition, but also the fate of Russia.

This article is devoted to the study of imperial statehood as a traditional form of statehood for Russia and the Russian people. The author of the article notes that in the minds of most Russians and residents of the Earth, the term "empire" is perceived with a pronounced negative connotation, which is a consequence of the dominant in science and mass consciousness, thanks to the activities of the media and propaganda, certain myths about empire and ideological attitudes.Imperial states are usually identified either with a large power in their territorial possessions, or with a special type of state entities seeking constant territorial expansion, coupled with the merciless exploitation of "enslaved" peoples, i.e. with colonial powers, often to raise their status calling themselves "empires".Meanwhile, such ideas have nothing to do with reality. Classical empires are a special type of state entity dominated by the idea of unity of society in the name of the common good. Different ethnic groups coexist peacefully in culture and customs, coexisting under the patronage and supervision of the core imperial ethnic group, while maintaining their traditional way of life, economic structures, the system of local self-government and often statehood.The study of the phenomenon of "empire" is very important at present in the light of determining the prospects and vector for the further development of the Russian world, Russian society and statehood. For, as history shows, the fate of the empire is inseparable from the fate of the core imperial ethnic group, i.e. the Russian people. And in this sense, the empire is not only a tradition, but also the fate of Russia.

The article deals with the features of sociological analysis of religion in Russia during the imperial period of its history. The national sociological tradition of studying religion as a socio-cultural phenomenon and a social institution, which was developed during this period, had its own unique and peculiar appearance and was just begun to revive again in post-Soviet Russia, contrasts with the tradition that took place in the West. In this context, the appeal to unfortunately undeservedly forgotten works of classics of Russian religious and socio-political though is very promising area of modern sociological research.When studying this problem, the author emphasizes the study of the works of representatives of three ideological areas of Russian religious and socio-political thought: conservatism, liberalism and socialism, as well as the peculiarities of the historical development of Russian society and the state and those events that had a significant impact on the formation and development of scientific understanding of religion in Russia. Among such features, the author, in particular, refers to the formation of an "antisystem" (systemic integrity of people who take a dim view of their homeland, hate their own nation, its values and culture, history, traditional religious, political and social systems) among the Russian intelligentsia, bureaucracy and part of the elite of Russian society, under a certain influence of Westernism, as a consequence of the spiritual schism of the 18th century, which occurred in the educated strata and elite of Russian society.The author of the article pays special attention to the analysis of "Christian sociology". In his opinion, it is a collective name for the peculiar and original Russian sociological tradition of studying religion as a sociocultural phenomenon and social institute. "Christian Sociology" combines the theoretical developments of representatives of the Russian Slavophile, moderately liberal and conservative camps, secular and religious socio-political thought, striving to formulate and reveal the Christian view and approach to the knowledge and understanding of the life of society and social space.

The article deals with the features of sociological analysis of religion in Russia during the imperial period of its history. The national sociological tradition of studying religion as a socio-cultural phenomenon and a social institution, which was developed during this period, had its own unique and peculiar appearance and was just begun to revive again in post-Soviet Russia, contrasts with the tradition that took place in the West. In this context, the appeal to unfortunately undeservedly forgotten works of classics of Russian religious and socio-political though is very promising area of modern sociological research.When studying this problem, the author emphasizes the study of the works of representatives of three ideological areas of Russian religious and socio-political thought: conservatism, liberalism and socialism, as well as the peculiarities of the historical development of Russian society and the state and those events that had a significant impact on the formation and development of scientific understanding of religion in Russia. Among such features, the author, in particular, refers to the formation of an "antisystem" (systemic integrity of people who take a dim view of their homeland, hate their own nation, its values and culture, history, traditional religious, political and social systems) among the Russian intelligentsia, bureaucracy and part of the elite of Russian society, under a certain influence of Westernism, as a consequence of the spiritual schism of the 18th century, which occurred in the educated strata and elite of Russian society.When studying the features of understanding religious issues by representatives of Russian conservatism, the author of the article analyzes the views of N.Ya. Danilevsky, K.N. Leontiev, F.M. Dostoevsky, M.N. Katkov, K.P. Pobedonostsev, L.A. Tikhomirov.He notes the fact that judgment of this perspective was carried out by these authors from "Slavophile", traditionalist (pochvennichesky and guarding) positions, in the context of judgment of features and an originality of a way of development of Russia as the center of east Christian (orthodox) culture and also empires successors of orthodox Byzantium - defenders Pravoslaviya, Orthodox church and belief, the orthodox people, values and the culture of Christianity "keeping" the world from approach of the evil and arrival of the power of Antichrist.

The article deals with the features of sociological analysis of religion in Russia during the imperial period of its history. The national sociological tradition of studying religion as a socio-cultural phenomenon and a social institution, which was developed during this period, had its own unique and peculiar appearance and was just begun to revive again in post-Soviet Russia, contrasts with the tradition that took place in the West. In this context, the appeal to unfortunately undeservedly forgotten works of classics of Russian religious and socio-political though is very promising area of modern sociological research.When studying this problem, the author emphasizes the study of the works of representatives of three ideological areas of Russian religious and socio-political thought: conservatism, liberalism and socialism, as well as the peculiarities of the historical development of Russian society and the state and those events that had a significant impact on the formation and development of scientific understanding of religion in Russia. Among such features, the author, in particular, refers to the formation of an "antisystem" (systemic integrity of people who take a dim view of their homeland, hate their own nation, its values and culture, history, traditional religious, political and social systems) among the Russian intelligentsia, bureaucracy and part of the elite of Russian society, under a certain influence of Westernism, as a consequence of the spiritual schism of the 18th century, which occurred in the educated strata and elite of Russian society.When studying the features of understanding religious issues by representatives of Russian conservatism, the author of the article analyzes the views of N.Ya. Danilevsky, K.N. Leontiev, F.M. Dostoevsky, M.N. Katkov, K.P. Pobedonostsev, L.A. Tikhomirov. He notes the fact that judgment of this perspective was carried out by these authors from "Slavophile", traditionalist (pochvennichesky and guarding) positions, in the context of judgment of features and an originality of a way of development of Russia as the center of east Christian (orthodox) culture and also empires successors of orthodox Byzantium – defenders Pravoslaviya, Orthodox church and belief, the orthodox people, values and the culture of Christianity "keeping" the world from approach of the evil and arrival of the power of Antichrist.

The article deals with the features of sociological analysis of religion in Russia during the imperial period of its history. The national sociological tradition of studying religion as a socio-cultural phenomenon and a social institution, which was developed during this period, had its own unique and peculiar appearance and was just begun to revive again in post-Soviet Russia, contrasts with the tradition that took place in the West. In this context, the appeal to unfortunately undeservedly forgotten works of classics of Russian religious and socio-political though is very promising area of modern sociological research.When studying this problem, the author emphasizes the study of the works of representatives of three ideological areas of Russian religious and socio-political thought: conservatism, liberalism and socialism, as well as the peculiarities of the historical development of Russian society and the state and those events that had a significant impact on the formation and development of scientific understanding of religion in Russia. Among such features, the author, in particular, refers to the formation of an "antisystem" (systemic integrity of people who take a dim view of their homeland, hate their own nation, its values and culture, history, traditional religious, political and social systems) among the Russian intelligentsia, bureaucracy and part of the elite of Russian society, under a certain influence of Westernism, as a consequence of the spiritual schism of the 18th century, which occurred in the educated strata and elite of Russian society.When studying the features of understanding religious issues by representatives of Russian liberalism, the author of the article analyzes the views of representatives of both radical and moderate (classical) liberalism: M.M. Kovalevsky, N.I. Kareev, P.N. Milyukov, V.S. Solovyov, B.N. Chicherin, P.B. Struve. He notes that the understanding of this issue was carried out by these authors from a "Westernist" position. Liberal thinkers generally negatively assessed the religious situation, as well as state-confessional relations in imperial Russia. They proposed a number of reforms in this area and, in particular, spoke of the need to separate the church from the state.

The article deals with the features of sociological analysis of religion in Russia during the imperial period of its history. The national sociological tradition of study of religion as a socio-cultural phenomenon and a social institution, which was developed during this period, had its own unique and peculiar appearance and was just begun to revive again in post-Soviet Russia, is sharply different from the tradition that took place in the West. In this context, the appeal to the works of classics of Russian religious, socio-political thought, unfortunately undeservedly forgotten, is a very promising area of modern sociological research.When studying this problem, the author emphasizes the study of the works of representatives of three ideological areas of Russian religious and socio-political thought: conservatism, liberalism and socialism, as well as the peculiarities of the historical development of Russian society and the state and those events that had a significant impact on the formation and development of scientific understanding of religion in Russia. Among such features, the author, in particular, refers to the formation of an "antisystem" (systemic integrity of people who are negative about their homeland, hate their own nation, its values and culture, history, traditional religious, political and social systems) among the Russian intelligentsia, bureaucracy and part of the elite of Russian society, under a certain influence of Westernism, as a consequence of the spiritual schism of the 18th century, which occurred in the educated strata and elite of Russian society.The author of the article analyzing the views of A.I. Herzen, P.L. Lavrov, M.A. Bakunin, P.A. Kropotkin, G.V. Plekhanov, V.I. Lenin, emphasizes the understanding of religious issues by representatives, primarily the socialist camp, who dreamed of carrying out a socialist revolution in Russia and who were extremely negative about religion, religious institutions and the traditional life of society. He notes the fact that the authors mentioned above were more concerned with introducing various ideological stamps into science, as well as using political technologies to discredit in a destructive way for society and the State, this traditionally important sphere of life for any society and an influential social institution. Against this background, a peculiar exception to the rules was the balanced, scientifically based approach to sociological analysis of religion in society developed by P.A. Sorokin, with an emphasis on the study of the integrating role of religion in social stratification.

The article deals with the features of sociological analysis of religion in Russia during the imperial period of its history. The national sociological tradition of study of religion as a socio-cultural phenomenon and a social institution, which was developed during this period, had its own unique and peculiar appearance and was just begun to revive again in post-Soviet Russia, is sharply different from the tradition that took place in the West. In this context, the appeal to the works of classics of Russian religious, socio-political thought, unfortunately undeservedly forgotten, is a very promising area of modern sociological research. When studying this issue, the author emphasizes the peculiarities of the historical development of Russian society and the state and the events that had a significant impact on the formation and development of scientific understanding of religion in Russia: reforms of Peter I, the elimination of patriarchy, the independence of the Russian Orthodox Church, its transformation into part of the bureaucratic state system created by Peter I, the beginning of a large-scale process of secularization of Russian society, the emergence of Westernism (the direction of the Russian social thought and political ideology focused on values of the Western European culture, which is negative to the idea of originality, an originality, uniqueness of ways of development of the Russian culture, combined with the aspiration of representatives of this trend to impose to the Russian nation of a form of the western culture, social practice and political system, rejecting the system of values and traditional foundations of activity of the Russian society), the imperial nature of the Russian statehood and official imperial ideology. The author analyzes the content of the Uvarov's triad formula, which underlies the official imperial ideology, as well as the discussions that took place between representatives of Slavophilism and Westernism about understanding the historical path and fate of Russia, the historical role of Orthodoxy, the Russian Orthodox Church in the fate of the Russian people, Russian society and the state, as well as the whole world. In his opinion, this problem has remained relevant to the present, including in the framework of a sociological analysis of religion in post-Soviet Russia.

The process of social manipulation of modern youth is the object of the study. Foreign intelligence services, international organizations and the media, supported by them as agents of the process of social manipulation of young people is the subject of the research. The relevance of the research topic is due to the fact that in the conditions of the systemic crisis of the basic institutions and institutions of socialization of modern Russian society, there is an urgent need to develop effective mechanisms to counter the manipulative effects of various, not unambiguous subjects of social life. These subjects use young people as an object of manipulation, as well as testing of political, social and psychological technologies and experiments on them. In this context, the systematization of relevant scientific knowledge about the activities of foreign intelligence agencies, international organizations and the media, supported by them as important subjects of social manipulation, is an important task facing modern Russian society and science. The analysis of the activities of these agents of social manipulation confirmed the relevance, novelty and prospects of the development of this problem, as well as the urgent need to limit the influence of these actors on the political life of Russian society, as well as the younger generation of our country.