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The study of the relationship between politics and religion is important to understand the current society of Bangladesh. It is believed that the reason for the separation of the Indian subcontinent into two parts: India and Pakistan was a religious factor. East Bengal became part of Pakistan, called East Pakistan. In Pakistan Islam was the state religion, which was reflected in the entire social life of Bengalis. In East Pakistan, most of the people are Bengalis and speak in Bangla, culture, traditions and way of life were historically connected with the peoples of India. In Pakistan, the state language was Urdu. The authorities of west Pakistan pressed the people of East Pakistan to study Urdu in educational institutions, tried to ignore the Bangla language, limiting the activities of newspapers and radio, which caused discontent among the population. A considerable time in educational institutions was devoted to the study of religion. Many decisions of local authorities were adopted and executed on the behalf of Islam. The authorities of Pakistan suppressed the people with this policy by mass repressions. Particularly bloody repressions against the Bengali people were held in 1971. As a result of a popular uprising, armed struggle and the expulsion of troops, this part of Pakistan has become an independent country. In 1972, after the establishment of the People's Republic of Bangladesh, secularism became one of the fundamental principles of the Constitution of Bangladesh. The article analyzes the political process through which religion becomes part of politics, using the historical method of research. Although the Constitution says that religion is separated from the state, but until now religion is considered a very important factor in the politics of Bangladesh. ; Исследование отношений между политикой и религией представляется важным для понимания современного состояния общества в Бангладеш. Считается, что причиной разделения индийского субконтинента на две части - Индию и Пакистан - явился религиозный фактор. Восточная Бенгалия стала частью Пакистана, которая была названа Восточным Пакистаном. В Пакистане ислам стал государственной религией, что отражалось и на всей социальной жизни бенгальцев. Основное население Восточного Пакистана - это бенгальцы, говорящие на языке бенгали (бенгальский), чьи культура, традиции и образ жизни исторически связаны с народами Индии. В Пакистане государственный язык урду. Власти ввели обязательное изучение урду в учебных заведениях, в том числе и Восточного Пакистана, пытались принизить значение бенгальского языка, ограничив ведение журналистской деятельности на бенгальском, включая газеты, радио, что вызывало недовольство населения. Значительное время в учебных заведениях отводилось изучению религии. Многие решения местных властей принимались и исполнялись от имени ислама. На сопротивление народа такой политике власти Пакистана отвечали массовыми репрессиями. Особенно кровавые репрессии против бенгальского народа были совершены в 1971 году. В результате народного восстания, вооруженной борьбы и изгнания войск Восточная часть Пакистана стала независимой страной. Одним из основополагающих принципов Конституции Народной Республики Бангладеш, когда только она формировалась в 1972 году, стал секуляризм. В статье анализируется политический процесс, посредством которого религия становится частью политики, используя исторический метод исследования. Несмотря на то, что в Конституции написано, что религия отделена от государства, но до сих пор религия является очень важным фактором в политике Бангладеш.

New forms of manifestations of religious intentions in socio-political space have constituted themselves as markers of transformation in the contemporary socio-political coordinates. Revision of the dominant traditional linear approaches placed the focus of ideological and political discussions about the correspondence of stable and variable, traditional and modern in a religious prism. Emerging new configurations in the public and private spheres mark transformation of the traditional relations between religion, society and the state corresponding to the logic of the project of modernity and the paradigm of secularization and require new interpretation optics. The contours of the new designs are evident in the contexts of new challenges and threats related to global political risks of religious terrorism, loss of monopoly on the description of reality, including moral connotations in the understanding of progress of the principle of secularism, with the increased importance of religious and confessional identity, civilizational, local and personal-individual levels, forming the hierarchy of values that determines horizons of public and personal goal setting. The penetration of religious meanings in the political and social reality of various areas, their incorporation into ideological discourses of identity build a wide variety of interpretations in the extreme poles of which is religious outline of internal and external threats to social stability and understanding of religion as a resource of optimization of the political system. Institutional, axiological and ontological projection refracts the religious factor in Russian society in polyvalent and nonlinear ways, reflecting the multidirectional vectors of ongoing transformation. On the basis of sociological data of The Institute of Sociology, RAS, the given article analyzes a number of subjects, reflecting qualitatively new social relationships. The emphasis is on multi-scale conflicts, correlation between the secular and the religious in the coordinates of importance of the democracy attributes and social significance of religion, institutional and value aspects as well as the dominant ideas in the Russian society about the role of Church, religion and religious faith in human life and society. Growing importance of religious factors and religious identities in contemporary conditions, the incorporation of religious meanings in different spheres of society intersect with ' the needs of ensuring the unity of values and stabilization of the social system, as well as close attention to Russian civilization experience. Despite increased sensitivity of contemporary debates on the tragectory of political practices in Russia, the religious factor could be a factor of social cohesion, determining the search of new forms of relations between the state and religious organizations based on the challenges and needs of society and identifying the need for improving mechanisms and practices of state-confessional relations.

The paper is devoted to the interaction between science and religion in the theory of famous british philosopher of science Michael Polanyi. There is an analysis of relations between scientific and religious beliefs. According to Polanyi the religious cult provides a man with euristic vision of reality. Polanyi had a great impact into "untraditional" conception of truth.

This article focuses on the role of Islam in the life of arabic countries. The consequences of revolutionary explosion of early 2011 for the fates of Egyptians, and specially for Copts who which confess Christianity in Egypt are shown. ; В статье на примере Египта освещается роль ислама в жизни арабских стран. Показаны последствия революционного взрыва в начале 2011 г. в Египте для судеб египтян и, в частности, коптов, исповедующих христианство.

This article reviews the ideas and motives of modern terrorism, discloses the concept of destructive human behavior, the analysis of the socio-cultural situation at the beginning of the XXI century and revealed disturbing factors intensify nationalist and religious terrorism as the most dangerous form of terrorism.

On the basis of the work of S. Kierkegaard «Exercises in Christianity» and V.S. Solovyov's «Readings on God-manhood» the article presents a comparative analysis of the positions of the authors as religious thinkers, formed in line with the problem of limiting the claims of the mind, which in earlier philosophy had become the only and comprehensive explanatory principle. The article outlines the common ground of their positions, which is a criticism of the official religion and the formalism of state churches. It notes that the innovative and original religious philosophies of Kierkegaard and Solovyov have a common mission – the revival of Christianity degenerated into a public religion, but at the same time they differ in character and structure. It concludes that Kierkegaard and Solovyov, critically reinterpreting the Christian religion that is contemporary to them, offer their religious philosophy as a way out of the crises of their time.