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The author aims to show that the forecasts of some theorists, philosophers and sociologists about the secularization and inevitable disappearance and marginalization of religion in the process of modernization of society, did not come true. Religion as a social institution has survived and has indicated its return to society and its importance not only for the individual but also for the collective consciousness and action. Deterministic frameworks of the processes of religious changes toward desecularization of society are the result of important changes in society itself: on the one hand the religious traditions acquire political significance and importance in the society, while on the other side they deprivatize faith and behavior of individuals, which can be considered as representing the crucial elements of the process of desecularization of society. These examples compelled the authors like David Martin and Peter Berger to review their theories about secularization of society during 1960s and 1970s, by presenting new ideas about desecularization of society or by limiting the theory of secularization to Western Europe countries only.

Monastic estates in Belarus and Lithuania formed in the days of the Polish-Lithuanian Commonwealthby giving the Royal power, magnates and senior officials. In conditions of the Russian Empire in the end of XVIII - first half of XIX century the fate of monastery peasants in Belarusian and Lithuanian lands depended on the state program of secularization, and especially the political relations of tsarism with the Catholic Church. The sympathy and support of the Roman Catholic monasteries the uprising of 1830 - 1831 years led to the closing and liquidation of land property of those who have not had the wholeline up monks. According to the decree of 19 July 1832 in Vilna province was abolished 40 monasteries in Vitebsk province - 8, in Grodno province - 31 in Minsk province - 21, in the Mogilev province - 21. The former monastery peasants, the total amount to 15 thousand male soul, were transferred to the state category, with the spread on them later all rights last. The tsarist government gradually preparing a complete secularization of church lands, collecting secret information about them and detailed descriptions, and decided to carry it out in early 1840s, After the abolition of the Statute of the Grand Duchy of Lithuania and the introduction here of general legislation of the Russian Empire.

This article analyzes the factors that determined the change of the spatial distribution of orthodox monasteries in russia during the synodal period. It is shown on the basis of archival materials and legislation of XVIII — early XX centuries that the requirements were set out in addition to spiritual regulations of 1722 ; Статья посвящена анализу факторов, которые определяли изменение пространственного размещения православных монастырей в России синодального периода. Показано на основании архивных материалов и законодательства XVIII — начала ХХ вв., что требования были изложены еще в Прибавлении к Духовному Регламенту 1722 года

The article deals with the essence of modernization of society and the development of the theory of modernization. The analysis of the historical process of modernization in Turkey since the Ottoman Empire is presented. The specific transition from the traditional extended family to the modern nuclear, due to the movement of traditional agricultural society to a modern industrial society, migration and urbanization, the adoption of new legislation are analyzed. Attention is paid to the secularization of Turkish society, reducing the influence of religion on the family. This paper describes the changing roles of men and women in the family. Attention is drawn on the current trends in marriage and family relations in Turkey, which are similar to the trends in Western countries, and the importance of maintaining strong national and cultural traditions. = В статье рассматривается сущность модернизации общества и развитие теории модернизации. Проводится анализ исторического процесса модернизации в Турции со времен Османской империи. Анализируется специфика перехода от традиционной расширенной семьи к современной нуклеарной, что обусловлено движением от традиционного сельского общества к современному индустриальному обществу, миграцией населения и урбанизацией, принятием нового законодательства. Уделяется внимание секуляризации турецкого общества, уменьшению влияния религии на семью. Описывается изменение семейных ролей мужчины и женщины. Обращается внимание на современные тенденции развития брачно-семейных отношений в Турции, сходные с тенденциями в западных странах, и на важность сохранения сильных национально-культурных традиций.

This paper deals with the dynamics of changes in relations between followers of Christianity and Islam in Egypt since the 1970s. The relevance of our research consists in the fact that the aforementioned world religions play a significant role in the formation of Egyptians' mindset and the predestination of their behavior. The novelty of the topic is associated with the attempt to speak about the problem of interfaith relations in the light of main "players' view". The list of players includes the State, the Coptic Orthodox Church, the Muslim Brotherhood Movement and other Islamic institutions under presidential control. The research is aimed at analyzing the interfaith relations in Egypt over the last fifty years in order to determine their current status. To achieve this goal, we consistently solved a number of tasks. At first, we found out prerequisites of problem's emergence, then we described interests of each group, considered their activity and made general implications. Methods: For complex study of the role of the State and religious structures, we have applied an institutional research method. A historical and a system method allowed us to comprehend a genesis of the question and show how internal and external factors affect these institutions. Results: We've made the conclusion that the main impact on interfaith relations was made by authoritarian leader who specified their evolution in a favorable way for him. The official Islamic clerics get benefits from the President and therefore do not criticize his power. The Coptic Orthodox Church also collaborates with the State under the threat of terroristic attacks. The Muslim Brotherhood Movement shows independent views, so it can condemn or support President's decisions based on their vision of the role of religion in the country. Thus, in the 21st century, the choice between Secularization and Islamization will became principal for Egypt's development.

The article considers the role of a significant other in the process of socialization of the younger generation. A distinction is made between the concepts of a significant other and a generalized other based on classical works of G. Mead, I. Goffman, R. Coles, Ch. Cooley, and, also, on some works of contemporary Russian and foreign sociologists. The authors analyze the role of significant others at different levels of socialization — preconventional stage, conventional stage, and postconventional stage. At postconventional stage the ability to reflect on what is "right" or "wrong" appears, that is the formation of moral ideas and the system of values take place. It is emphasized that the role of parents as significant others still remains, but attention is paid to such phenomenon as reversive socialization which is characterized to mediatization of cultural environment, assuming that acquiring of knowledge becomes bilateral. It is underlined the increasing role of digital socialization, under the conditions of which the concepts of agents of socialization and the traditional roles of significant others are being transformed while such agents as Internet, mobile communication, social nets are acquiring special influence. The analysis of modern sociological studies gives the possibility to conclude that in the context of digital socialization such phenomenon as "unknown other" has appeared, fulfilling some socializing functions that used to be characteristic to a significant other. In spite of society secularization, religion still continues to be an important agent of socialization, providing not only patterns of a significant other but also patterns of a generalized other, expressed in archetypes of the savior, canonized saints or the images of epic heroes.

The object of study of the article is both the place that the word of confession occupies in the work of Dostoevsky and the place in which the word of confession itself is pronounced by the characters of the writer. As a literary form, confession is an inheritor of the Christian tradition, but subsequently the original intention to repent became unrecognizable among many other motives. The article notes that Dostoevsky's secularization of this religious motif took on a very specific form, associated with his famous romantic dream of seeing the world as a monastic dormitory; of uniting the secular and the sacred in order to give a sacred status to everyday life. The article examines the connection between Dostoevsky's confessional word and one of the places where it is spoken - the inn (as well as other drinking establishments). In order to highlight Dostoevsky's idea regarding the functions and goals of drinking establishments in general, the article focuses on his profile as an urban writer. Following is a discussion of specific cases (from "The Brothers Karamazov" and "Crime and Punishment"), in which the word of confession was spoken in a drinking establishment. The fact that the most philosophically saturated part of the writer's last novel is situated in this specific urban space is emphasized. The connection between the word of confession and the dirty inn is seen as part of Dostoevsky's creative experiments, as a test of the "endurance" of intimate, suffering ideas and faith in a completely random environment. This is the proposed explanation for the constant confrontation of the sacred and the profane, which we find in the work of the writer.

The author analyzes the origins and formation of the institute of education in Russia since the period of the statehood formation in Russia and on to the present day. Particular attention is paid to the natural unity of the secular (state and legal) and the religious components of knowledge in education and upbringing of the younger generations, which have formed in the Russian cultural tradition, and the causes and stages of the artificial violation of this unity, which has led eventually to the separation of the church from the state and education. Also, an analysis is given of the processes of secularization in the state in general and education in particular, their causes and consequences for the society and the institution of education. A special analysis is performed for the family as a social institution, within the framework of which there took place and there is still taking place a natural integration of the secular and religious components of knowledge. ; Автор анализирует процесс возникновения и формирования института образования в России начиная с периода становления государственности на Руси и до настоящего момента. Особое внимание уделяется естественному единству светского (государственного, правового) и религиозного пластов знаний в образовании и воспитании подрастающего поколения, сложившихся в русской культурной традиции и причин и этапов искусственного нарушения этого единства, приведшего в итоге к отделению церкви от государства и образования. Также делается акцент на анализе секуляризационных процессов в государстве в целом и образовании в частности, их причин и последствий для общества и института образования. Особому анализу подвергается семья как социальный институт, в рамках которого происходило и происходит естественное объединение светских и религиозных пластов знания.

The events of May 1968 led to profound political, social and cultural changes in France. The article examines the impact of these events on French Catholicism and religious sentiment. By the beginning of mass unrest, France was faced with the process of secularization and the crisis of religion. It manifested itself in the "crisis of faith", in the spread of Christian progressism and the activities of left-wing Catholic groups, the active involvement of Christians in politics (decolonization, the anti-war movement, ideological discussions, access to political power). The author focuses on the problem of the evolution and reaction of French Catholicism to social and political protest in May 1968, the development and activities of left-wing Catholic organizations, the political line of Christian democracy. For politically engaged French Catholics, the events of May 1968 became the impetus for decisive changes, a change of generations and leadership, a split and the formulation of a "project of society" that meets contemporary challenges. ; События Мая 1968 года привели к глубоким политическим, социальным и культурным переменам во Франции. В статье исследуется влияние этих событий на французский католицизм и религиозные настроения. К началу массовых волнений Франция столкнулась с процессом секуляризации и кризиса религии. Он проявился в «кризисе веры», в распространении христианского прогрессизма и деятельности левых католических групп, активном вовлечении христиан в политику (деколонизация, антивоенное движение, идеологические дискуссии, доступ к политической власти). В центре внимания автора проблемы эволюции и реакции французского католицизма на социальный и политический протест в мае 1968 года, развитие и деятельность левых католических организаций, политическая линия христианской демократии. Для политически ангажированных французских католиков события в мае 1968 года стали толчком к решающим изменениям, смене поколений и лидерства, расколу и формулированию «проекта общества», отвечающего современным вызовам.