At the present stage of development of the Russian Federation, after the collapse of the Soviet Union, the ideological bonds of the people disappeared. In these conditions, the "well-wishers" of various stripes are persistently trying to fi ll the resulting vacuum. The people themselves and their leadership are also in search of a national idea that can unite all Russians into a single nation. One of the options for a possible new national idea, according to some scientists, is the so-called "civil religion". Is it suitable for the Russian society?
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 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.
This paper aims at reflecting on Vl. Solovyev's Three Conversations as a philosophical and religious fable. The stress is put on studying each of the protagonists: the Lady, the General, the Politician, Mr. Z, the Prince, as well as the Antichrist and the heads of the three main Christian denominations: the pope, the starets John and prof. Pauli. Each of them is presented both as a real type with his own idiosyncrasies (which is very important) and as an illustration of the truths and deficiencies of his time and milieu, keeping in mind the idea (so dear to Solovyev) that the people who actually promote and contribute to the good can only be those who have maintained a sense of humour and are the bearers of an honest, simple and authentic cultural and spiritual tradition, even if it is incomplete. The Antichrist seduces people by encouraging muddle-headedness, libido dominandi, intellectual pride and the taste for the sublime. Through those means he conquers, before being ultimately defeated by his own nothingness.
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.
The article reveals the essence of the problem of the origin of man from the point of view of science and religion. We consider a variety of theories to explain the religious idea of the creation of man by God, the philosophical concepts that attempt to rationally, without the help of God, the absolute mind or alien, to explain the origin of man.
The article discusses the interest of young people in Eastern religions, non-traditional and esoteric teachings, considered in a comparative analysis to what extent the worldview position of young people with non-traditional religiosity can influence the direction of their social orientations and attitude to the world around them. The focus of the article is youth (Muscovites and visitors). Youth as a social group, due to their age characteristics, is the most susceptible to the influence of non-traditional practices and religions, therefore, of particular interest is the study of the influence of non-traditional views on the consciousness of this particular age group. In the context of increasing migration flows to the metropolis (migrants from neighboring countries and migrants from other regions of the Russian Federation), young people among visitors cannot be ignored.
Some of the most significant consequences of transnational immigration is growing religious diversity and finding a way to manage it. This article considers the concept of pluralism, the differences in religious pluralism between America and Western Europe occurring due to immigration, as well as the roles and possibilities of immigrant religions in the process of adapting to the host society. The history of immigration, models of immigrant incorporation and adaption, patterns of religious pluralism and types of secularism strongly vary in the aforementioned regions. Religion in America is a positive resource and a basis for incorporating immigrants into American society, their recognition in public life, assimilation and construction of an American identity. By contrast, in Western Europe immigrant religions, particularly Islam, are perceived primarily as an obstacle to incorporating immigrants into European societies and their recognition in the public domain. This is explained mainly by the secularist mindset of European people in general, their uncertain "private" religiosity in the context of "Euro-secularity", the European concept of religion's place in the "private domain", as well as types of state-religion relations and institutional patterns of recognition which differ from America.
The article analyzes the process of adaptation of labor migrants from Central Asia in the Republic of Tatarstan. Today, migrants occupy a significant place in modern Russian society. In terms of the number of incoming migrants, Russia occupies one of the leading places in the world. In our study, we studied the process of adaptation of the largest ethnic groups from Central Asia (Kazakhs, Uzbeks, Turkmens, Tajiks, Kirghiz). We were interested in how the process of adaptation of labor migrants from Central Asia takes place, what adaptation strategy they choose in certain circumstances, what problems they face, how they solve them and whose help they turn to in solving them. In addition, it was important to study the readiness of the local population to accept labor migrants arriving in our country. During the study, two main methods were used: expert interviews and population surveys. During the expert interview, experts from various fields were interviewed: researchers, public figures, civil servants of the Republic of Tatarstan. According to the results, it was revealed that the adaptation process is very ambiguous and complex: every year, mainly at the expense of young people, the share of labor migrants increases, whose level of Russian language proficiency is very low, this fact negatively affects adaptation. In addition, the choice of adaptation strategy largely depends on the goals of the incoming migrant. An important role in the success (or, conversely, failure) of adaptation is played by the local host population. A survey was conducted among residents of Tatarstan, in which 400 respondents were interviewed using a questionnaire created in a Google Form. The results showed that the majority of respondents are ready to accept labor migrants and do not see any serious reasons for preventing the latter from entering the territory of Tatarstan. However, some respondents have a negative attitude towards them and are in favor of limiting their stay in the Republic of Tatarstan.
Von allen zentralasiatischen Staaten hat sich Kirgisistan als das für die Tätigkeit ausländischer Missionare fruchtbarste Feld erwiesen. Der Beitrag informiert über die religiöse Gesetzgebung des Landes und die staatliche Religionspolitik und geht auf das Verhältnis der verschiedenen Ethnien zur Religion sowie die Beziehungen zwischen Religion und Politik ein. Weitere Darstellungsschwerpunkte bilden die religiöse Situation in der Stadt Osch, einem der islamischen Zentren Zentralasiens, der Wahhabbismus und das Verhältnis der Frauen zur Religion. (BIOst-Mrk)
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.
В статье дан краткий исторический анализ понятию толерантность. В современном обществе толерантность чаще всего имеет религиозную и духовную направленность. При этом немаловажную роль занимает смещение вектора толерантности в сторону тоталитаризма. Понятие толерантность как свободомыслие и свобододуховность человека подменяется возвеличиванием, абсолютизацией свободы любой индивидуальности, что ведет к отрицанию моральных принципов и в итоге свобода перейдет во вседозволенность.
