INTERVIEW
RESEARCH ARTICLES. PHILOSOPHY
The closer to the end of the positivist NINETEENTH century., the century of modern revolutions, the more obvious was the increase in the world of evil. The philosophers had a presentiment of the revival of the Gnostic complex of this world alien to man. The isolation of different spheres of culture, although perceived and evaluated as progress, nevertheless, provoked an urgent need for unity, in the synthesis of differentiated areas – art, creativity, mythology, poetry, culture, philosophy and, of course, religion, which under the pressure of modernity appeared on the periphery of culture. But, in fact, the peripheral sphere of art Nouveau has made culture. The era of revolutions was unfavorable not only for the Church, but also for culture. Utopian consciousness, which possessed the masses, demanded the immediate destruction of traditional values. Sociology as the design of new societies has slowed down the formation of cultural reflection. It will be revived only near the end of the twentieth century, when the desacralization of the revolution will unfold and its positive and negative sides will become obvious. The reverse side of progress, the growth of evil in the world and the vulnerability of the separation of different spheres were keenly felt by Russian religious philosophers at the turn of the X1X-XX centuries.they were the first to put forward the idea of Theurgy, that is, the unity of the isolated spheres for the sake of the transformation of the world. In this unity, religion had to take a significant, if not decisive place. However, in the Russian revolution of 1917 there was an explosion of atheism. In fact, the Church went to the catacombs. But the same catacomb, in the words of E. Unknown, was the whole culture. The author of this article shows how from the era of the thaw gradually begins to get rid of the destructive complex and unfolds the restoration of the former ties between culture, philosophy, art and religion.
RELIGIOUS STUDIES
This article is dedicated to the confessional tolerance and migration factor in the context of the countries in the Baikalsky Region Ministry Studies dominants XX-XXI centuries. Initially, the tolerance as the New Time liberal ideology institute had the meaning in the light of the religiously-confessional liberality. “Dewesternization” reinforcing tendencies are accentuating candidly the opposition in the ideological field. The integration of these factors with the regional emigrational and re-emigrational processes puts the notion of the tolerance to the stage of the national security factor. The culturological approach has been chosen as the basic to analyze the process data. This approach defines the confessional area axiological modes of existence and regional dominant Ministry Studies of the communal traditional institutes and the regional missionary field. The author highlights, that the communal field disintegration processes connected with the Roman Catholic Church missionary as well as non-protestant institutes in the emigrational environment are one of the “westernization” modes of existence of the social and cultural field. Traditional religiously confessional institutes by virtue of the paternalistic tradition of its social political existence have not worked out the missionary methodology which encouraged the effective opposition to the innovations in the confessional field. The juridical policy of Russia and Mongolia, apart from China, is under pressure of the constitutional liberal ideology adopted model. The State practically cannot retain the status quo of the confessional area traditional institutes “canonical” borders. The organizational and legal means trial implementation to withstand the latent threat of the religious conscience fundamentalization in the empire character objective conditions of the social and political field lead to the basic tolerance principles violation in the religious field.
Throughout its notable history, Russia has assumed a strong communal spirit that is still reflected in Russian business practices today. In the Orthodox understanding, the idea of human freedom and rights are inevitably connected with the idea of service. Rights are needed so that human beings can, in the best possible way, restore themselves to the likeness of God; and in so doing a person should exercise his or her duty before God, the Church, other people, one’s family, the state, the nation and other human communities. The paper examines the approaches to the property rights from Orthodox and Latin Catholic position. The conclusion about the influence which the religious worldview has on the formation of the identity of people in the contemporary Russian and European society was made.
CULTUROLOGY
NTERCULTURAL COMMUNICATION
ART AND LITERATURE
Philanthropy in Russia of the XIX - beginning of XX centuries had its special features, owing to the nature of the artistic process of that time, as well as to socio-psychological specifics of the group of commercial and industrial estates, providing patronage of arts. Moscow merchants-artisans were the embodiment of most of the qualities (such as patriarchal religious commitment, entrepreneurial spirit, the desire to influence social processes and “to keep up to date”). In those circumstances the formula of “wealth obligating” formed a large-scale and a versatile charity applicable to the art as well. Due to their huge wealth, merchants-patrons could not only be engaged in collecting, but also affect the artistic process by supporting certain directions of painting, creating theatres and art centers. So there was a certain “union” between artists-realists of social direction and merchant-benefactors (K.T. Soldatyonkov, P.M. Tretyakov). Along with that, there were serious contradictions in “artist-patron” relations, resulting from the psychologically conflict “meeting” of wealth and poverty, as well as the problem of the picture “evaluation”. The virtuous rejection of money power and the entire “dark kingdom” by artists (especially the revealing genre) simultaneously coupled with the dependence on its educated representatives. The contradictory influence of patronage sometimes was caused by insufficient education of art lovers and their adherence to “snobbery and fashion”.
The article presents the analysis of relations between the real and the imaginary. The imaginary is thought of as a broken discourse of narcissistic subject trying to conceal the horror of the real under simulacra – death of the thing, name, God. The world of the imaginary – advertising, design, theatre, cinema, etc. – allows a human to survive since simulacra and simulations inspire, excite and play with us. But it is necessary to enter the real – to restore things, not their imitations, to restore the trust to the world, to oneself. The way of returning to the subject is a critical discourse of self-description. There was a time when people were interested in the way they could meet God; today they scratch head over the manner they get caught in the lens of cameras and television. Montage, make-up, colors, peacocks, Papuans, caviar, whatever one needs for happiness is all over the world. However, in 1920s the Russian constructivism demonstrated the desire to create a minimalistic space, almost empty, bright, including minimum of things (see: Rodchenko’s “Canteen for the Workers”), to break the ground to touch the quality of things, to create a vital space for people’s trust and communication. Its followers tried to restore the broken continuity through sincerity, trust, and self-criticism, to enter the discourse of self-description. Emptiness, silence, trusts in something simple and clear open the return path back to oneself, filling with the joy of “full speech”: I am the one who speaks for myself. Finally, it’s time to live on your own.
Vladimir Vladimirovich Nabokov is a distinctive representative of Russian literature in the 20th century. His works are studied by many famous artists in many countries. The conciseness and beauty of his language are unique characteristics of Nabokov’s creation. His works show great philosophical depth, high moral values, and aesthetic accomplishments. His erudition has also attracted the attention of the world. This paper mainly expounds his metaphysical ideas: Nabokov’s metaphysics is mainly expressed in his great understanding of the world and his ability to understand and his longing for something grand and incomparable. His philosophical, ethical and moral ideas have incorporated the views of various literary schools, formalism, and structuralism at home and abroad. In addition, this article analyzes the relationship between philosophy, ethics, linguistics, reality and non-reality, reality and lies through the study of many works of the author; it clearly defines the distinction between “game” and “acting”; explained a series of problems of the author’s creation techniques; summed up the themes such as “time and permanence”, “memory and memories” in Nabokov’s works. These are all reflected frequently in Nabokov’s works. It is precisely because of this that his works have also been studied as metaphysical works for the public.
SCIENTIFIC LIFE
ISSN 2619-0540 (Online)