religion

The article studies the problem of the relationship between
globalization and the religious phenomenon in the modern era.
Special attention is paid to the specifics of the conflicts in religious
consciousness under the influence of globalization processes.
Globalization is seen as a complex phenomenon, includes a combination
of many elements of social reality.Open and participatory
modernity allows you to shape religious identity indirectly from
national and cultural component. So, mass forms of religiosity

The article is devoted to the consideration of the features of the philosophical worldview of S. N. Bulgakov – a representative of Russian religious philosophy of the turn of the XIX – early XX centuries in the context of the cultural and historical and socio-political realities of the time and the established traditions, trends characteristic of Russian philosophy. On the whole, the understanding of the philosopher’s philosophical creativity is not possible without knowing the main coordinates of his worldview.

For many ages society has been managed by different kind of states, from primitive to the most complicated. The history of religion in the space of Western Europe civilization is mostly the one of interrelations of churches and state institutes. The theme the article deals with is especially actual in the modern globalizing world.

The author considers the theory of structural psychoanalysis, suggest by Jacque Lacan. On the ground of this theory the author tryes to interpret Lacan’s concepts of culture including its components such as science and religion. 
 

In the article the problems connected with processes of socialization of modern youth in the nonconventional religious organizations and sects, received the wide circulation in territory of Russia are analyzed recently. The basic characteristics of a phenomenon of nonconventional religiousness are designated, the criteria of disruptiveness sects are given, the analysis of existing researches on this theme is carried out.

In the article the ethical component of the philosophical concept of Henry Lanz is considered. Being the representative of the «young» generation of the Russian Neo-Kantianism, Lanz contemplates an immortality problem as a problem that has the substantiation in ethics and he incorporates Neo-Kantian duality into the concept of immortality.

The study of social networks, interactions, and relationships has a long history in academia. That social networks play a central role in religious life of recent society is well accepted by most social scientists. For instance, they are crucial for the recruitment and affiliation of members, the diffusion of religious ideas and practices, motivating people of faith to volunteer and become politically activity. Still, however, much work remains at the level of defining the phenomenon of online religion.

The article is devoted to the conceptualization of the phenomena of culture and civilization, as well as the role of religion in the modern world. The task includes, firstly, the analysis of these phenomena in the framework of the socio-philosophical dimension and secondly, understanding of religion as the center of civilizational ideology, which is expressed in the Judeo-Christian values in the West and the ethics of Islam in the East.

In the XXI century, the humanity continues to actively transform the world, technological progress puts rationalism in the first place as a worldview. Of course, the balance between rationalism and irrationalism in one time dimension and cultural space is difficult to achieve, each of these types periodically prevails and therefore has a specific impact on culture. At the same time, periods of changing cognitive and value orientations may be accompanied by crisis phenomena of a moral and ethical nature.

The article presents the search for effective steps to minimize interfaith tension. The authors reveal the essence of traditional introduction to religion in the modern information environment. Digital technologies, on the one hand, expand the horizons of the possible, but on the other hand, the personality breaks away from natural communication, and as a result, the internal system of spiritual landmarks is disturbed.