Research work religion in modern society. The Role of Religion in Modern Society: A Sociological Study
Research project "Traditions of hospitality in the culture of world religions"
In every world religion there are many festive rites associated with those days that are celebrated by the believers of this religion in memory of some of the most important events for them or of some saint. On holidays, people communicate a lot in sacred buildings and come to visit each other. And since there are many holidays and each of them has its own ritual (special gifts, treats, topics for conversation), traditions of receiving guests have developed in the culture of world religions.
The purpose of the project: to study the traditions of hospitality in the culture of world religions.
Task: to find in information sources the features of receiving guests in Judaism and world religions.
Jewish hospitality
The rules of hospitality described in the Torah about 4 thousand years ago are still being followed by the Jews. An example of every Jew is Abraham's reception of the desert wanderers.
1. Wishing to show hospitality to strangers, Abraham pitched a tent at the crossroads of trade routes. He did not wait for the guests, but literally looked for them, looked out for them and went out to meet them from the cool shade of the tent. We must strive to meet guests warmly and willingly.
2. He gave water to the guests and said, "Wash your feet." It was what they needed after a long walk on a dusty road.
3. Abraham invited them to sit under a tree while he prepared a meal for them. We, too, must first show the guests where they will sleep or offer them a chair so that they can relax as much as possible before eating, take a break.
4. He promised to feed them only with “a slice of bread”, but he arranged a generous meal, serving all the best that he had on the table “while he himself stood beside them”, serving the guests. Lesson for us: talk less and do more.
5. Abraham not only personally served the guests, trying to fulfill their every desire, but also connected his relatives to the reception.
6. When the guests ate, he, true to his word, did not delay them. Some people, having fed the guests, demand a “payment” from them in the form of an intimate conversation: “Where are you in a hurry? Let's talk, I'm not a restaurant. Hospitality should be selfless.
7. Finally, when the strangers got up and went to the threshold, "Abraham went to see them off." This is very important - the guest should not be escorted to the front door, but further to the bus stop, taxi rank, or at least to the elevator.
Christian hospitality
Hospitality is one of the most revered Christian virtues, which can be imagined as a combination of good nature, nobility and respect for people. This is generosity not only in the material sense, but also in the spiritual sense. Hospitality is a generous and sincere reception of guests, since ancient times it has been a hallmark of God's saints.
A good-natured host will listen to the guest, give him advice, encourage and console him. The house of such a person is never empty, and the owner himself cannot be alone. The kindness of hospitable hosts illuminates their home with the light of love, which warms everyone around. The Lord spoke about the need to invite guests, first of all, those who need your protection, the hungry, the homeless, and the destitute should be invited. Hospitality allows us to show our best spiritual qualities, gives us freedom from boredom and loneliness. The joy of receiving guests warms the soul of the host.
This is an excellent test of humanity. Those who pass it will receive not only human gratitude, but also God's blessing.
Since ancient times, hospitality has been accepted in Russia - the reception of pilgrims and wanderers into one's home. Giving lodging for the night and feeding such people is a sign of pleasing God.
The concept of "wanderer" was sometimes distinguished from the concept of "prayer" in everyday life and in written texts, sometimes they were identified. The difference was as follows: a wanderer is a person who devoted his whole life only to visiting holy places; and the worshiper goes on a pilgrimage, after which he returns to his ordinary life.
People who had the fear of God understood that wanderers and pilgrims should not be denied food and lodging for the night, since this is a sin. “And if anyone does not receive you and does not listen to you, then, going out from there, shake off the dust from your feet, as a testimony against them ... It will be more pleasant for Sodom and Gomorrah in the day of judgment than for that city” (Mark 6: 11 ). As a rule, the hosts treated such guests with particular cordiality, asking the pilgrims to pray for them in the holy places they were going to.
Speaking of hospitality, it is impossible not to say about hospitality. This is, first of all, cordiality and generosity when treating. The hospitable hosts try to treat the guest with the most delicious of what is available in the house and will never let him go hungry. Even if the guests appeared unexpectedly, the hospitable hosts will lay the table and invite those who came to it.
Islamic hospitality
The Islamic religion attaches great importance to hospitality. A guest in Islam is a dear person, and how could he not be dear if a hadith from the Prophet Muhammad says: "The guest is a guide to the Gardens of Eden."
The position of the guest is so high that Muslims perceive it as a heavenly gift. Once the Messenger of Allah said to his Companions: “When Allah desires the good of any group of people, He sends a valuable gift to them.” The Companions asked: “O Messenger of Allah, what is this valuable gift?” The Prophet answered them: “Guest. A valuable gift is a guest, for he brings with him blessings and becomes the cause of the forgiveness of the sins of the inhabitants of the house. Therefore, it is necessary to value him as the dearest person and give him the best respect and reverence. It is necessary to meet him well, to serve him well and also to conduct him well. Imam Ali narrated the words of the Messenger of Allah: “One of the rights of a guest is that the host escort him to the door of his house.”
Sometimes the guests who come are modest and shy people who are embarrassed to state their needs. For this reason, it is up to the host to offer the guests whatever they may need. For example, without asking the guests, the host of the house should prepare food and place it in front of them. Just as the host has obligations towards the guest, so the guest has them towards the owner of the house. In addition to what was listed earlier, the guest is obliged to accept the proposals and wishes of the owner of the house and not contradict him. For example, if the owner of the house invites him to sit in a certain place, then he should sit there.
Peculiarities of receiving guests from Buddhists (tea ceremony)
The tradition of the tea ceremony spread widely throughout China during the Tang Dynasty (618-907). This was the heyday of the doctrine of the original nature of man, when many spiritual aspects of the daily life of Chan monks became the property of the wide world. In the same way, the monastic tea ceremony, with its already established special ritual, was given the opportunity to take root in the social environment. It happened during the reign of Emperor Xuan Zong, a former Buddhist novice of several Chan monasteries.
The emperor himself continued the diligent practice of contemplation in his palace and in every way contributed to both the growth of Buddhist monasteries and the introduction of many norms of the monastic way of life into the daily life of the population of the Celestial Empire. In the unified monastic charter of the Chan communities, the collection, preparation and consumption of tea were classified as the main occupations of the followers of the Dharma.
The harmonizing effect of tea could balance the hearts of people unsure of their future. In addition, he was able to unite various social strata in line with a single aesthetic and spiritual culture, even stronger than Taoism or Buddhism. That is why, through the works of the emperor in the eighth century, the use of tea became a truly all-Chinese tradition that connected the north and south of the country.
The art of tea-drinking so greatly expanded the contemplative activity of the followers of the Buddha that the famous statement arose: "Chan and tea have the same taste." The tea ceremony itself provided for the necessary combination of four rules: simplicity, peace, purity and freedom from thoughts (harmony).
simplicity (jian): Tea loves simplicity and modesty, so moderation and unsophisticated naturalness are very important during tea drinking;
cleanliness (qing): Tea highly appreciates cleanliness, and not only external neatness plays a role here, tea action should be based on a sense of justice, honesty and selflessness;
harmony (he): Tea points the way to harmony, so we strive for a peaceful life and friendly harmony;
serenity (ching): Tea gives a serene calmness, thanks to it we can plunge into motionless silence and become unperturbed.
These qualities were supposed to bring the handling of the tea drink, utensils and the whole environment into the realm of the sacred. The ritual, as a rule, was preceded by a sermon "On the nine principles of concentration and concentration of Damo and thirty-six secrets of mastering the techniques of contemplation."
Tibetans considered tea a miracle of the great Buddha. The monasteries gave tea to the common people as a blessing from the god and the Buddha.
1. Tea drinking - as a ritual during the reception of guests in Buddhism, Islam and partially Orthodoxy, has become a ceremony (in the "tea ceremony", for example, not only the necessary utensils, the time for brewing tea are prescribed, but there are also requirements for the behavior and train of thought of the owner and guest at this moment; in Islamic countries, special places were created and now exist for communication during tea drinking - a teahouse; and in Orthodox families of Russia, the samovar was a sign of prosperity and well-being of the owners of the house, by its size they judged the hospitality of the family).
2. The culture of religions makes a huge contribution to the development of each country (to the family way of life) and becomes a tradition that is expressed in the behavior, thoughts and creativity of people. Children, growing up and imitating adults, absorb the foundations of the family and become successors of the traditional values of not only relatives and friends, but also the state as a whole. We need to know traditions in order to observe and multiply them.
Introduction The problem: many people do not know how to correctly show the peculiarities of their religion in society. Relevance: it is the features of religion that affect the relationship of people with representatives of other religious groups. Purpose: to create a presentation on the topic "Religions" and tell classmates about the information received. Tasks: 1. Familiarize yourself with various sources of information about the chosen topic. 2. Analyze all the collected material, systematize it. 3. Make a conclusion about the significance of religions in society. Research methods: 1. Bibliographic analysis of literature and Internet materials. 2. Analysis of the received data.
Main part. In our modern world, there are many different problems due to religious issues. many of us are interested in the question of such inequality. this problem is relevant even today, because we notice how various confrontations are taking place around us between representatives of world religions, each of them is trying to impose or instill his faith in another, which is why most of the problems occur.
Functions of religion. The most important function of religion, inherent only to it, is the satisfaction of the mystical need, the calming of the secret spiritual forces, putting in order the feelings and thoughts of a person. Religion performs a regulatory function along with other forms of consciousness and activity of a person and society, such as morality and law. This function consists in creating and substantiating the norms of social behavior that regulate human behavior in all, even in the most intimate respects, such as nutrition and the sexual sphere. Morality and law for a believer, relief in suffering shows a way out of difficult, seemingly hopeless situations. The communicative function is manifested in the fact that people enter into relationships with each other, communicate about the performance of religious rites; Religion unites people of the same confession, gives them certain ideological guidelines. ideological The educational function is that religion contributes to the socialization of the individual, instilling certain rules and skills of behavior in society, forming a system of values, including universal ones. socialization of the individual
Magic. Magic is the belief that a person has supernatural power, which is manifested in magical rites. Magic is a belief that arose among primitive people in the ability to influence any natural phenomena through certain symbolic actions (conspiracies, spells, etc.). Originating in ancient times, magic was preserved and continued to develop over many millennia. If initially magical ideas and rituals were of a general nature, then their differentiation gradually occurred. Modern experts classify magic according to the methods and purposes of influence.
Shamanism. Shamanism is the belief that an individual (shaman) has supernatural powers. Shamanism arises at a later stage of development, when people with a special social status appear. Shamans were the keepers of information of great importance for a given clan or tribe. The shaman performed a ritual called kamlanie (a ritual with dances, songs, during which the shaman communicated with the spirits). During the ritual, the shaman allegedly received instructions from the spirits about how to solve a problem or treat the sick. Elements of shamanism are present in modern religions. So, for example, priests are credited with a special power that allows them to turn to God. In the early stages of the development of society, primitive forms of religious beliefs did not exist in their pure form. They intertwined with each other in the most bizarre way. Therefore, it is hardly possible to raise the question of which of the forms arose earlier and which later. The considered forms of religious beliefs can be found among all peoples at the primitive stage of development. As social life becomes more complex, the forms of worship become more diverse and require closer study.
Fetishism. Fetishism is the belief that a certain object has supernatural powers. Any object that struck the imagination of a person could become a fetish: a stone of an unusual shape, a piece of wood, an animal skull, a metal or clay product. Properties that were not inherent in it were attributed to this object (the ability to heal, protect from danger, help in hunting, etc.). Most often, the object that became a fetish was chosen by trial and error. If, after this choice, a person managed to achieve success in practical activities, he believed that a fetish helped him in this, and kept it for himself. If a person suffered any failure, then the fetish was thrown out, destroyed or replaced by another. This treatment of fetishes suggests that primitive people did not always respect the subject they chose with due respect.
Animism. Animism is the belief in the existence of souls and spirits. Being at a fairly low level of development, primitive people tried to find protection from various diseases, natural disasters, endowing nature and the surrounding objects on which existence depended, with supernatural powers and worshiping them, personifying them as the spirits of these objects. It was believed that all natural phenomena, objects and people have a soul. Souls could be evil and benevolent. Sacrifice was practiced in favor of these spirits. Belief in spirits and in the existence of the soul is preserved in all modern religions. Animistic beliefs are a very significant part of almost all religions of the world. Belief in spirits, evil spirits, immortal souls are all modifications of the animistic representation of the primitive era. The same can be said about other early forms of religious belief. Some of them were assimilated by the religions that replaced them, others were pushed into the sphere of everyday superstitions and prejudices. Religions of the world
Animatism. Animatism is the belief in the existence of a supernatural force that is ubiquitous and influences people's lives. The term "A." was introduced into scientific circulation by the English anthropologist and religious scholar R. Marett to describe the religious beliefs of primitive people. Based on the testimony of missionaries and ethnographers who studied the Melanesian tribes, Marett entered into controversy with supporters of the animistic concept of the origin of religion (see Animism). He argued that at the initial stage of the development of religion, the main role was played not by belief in the existence of souls, spirits and ghosts, but by belief in a certain power of mana. Mana, according to the natives of the Pacific Islands, is distributed unevenly in the world. Natural phenomena, objects, animals and people can have it to a greater or lesser extent. For example, a person who is distinguished by dexterity, health and beauty has a lot of mana, a fruit-bearing tree also has mana, and an object that turned out to be useless at the right time is devoid of miraculous power.
Totemism. Totemism is the belief in a fantastic, supernatural relationship between a tribe or clan and a totem (plant, animal, object). Totemism is the belief in the existence of a family relationship between a group of people (tribe, clan) and a certain type of animal or plant. Totemism was the first form of awareness of the unity of the human collective and its connection with the outside world. The life of the tribal collective was closely connected with certain types of animals that its members hunted. Subsequently, within the framework of totemism, a whole system of prohibitions arose, which were called taboos. They were an important mechanism for regulating social relations. Thus, the age-sex taboo excluded sexual relations between close relatives. Food taboos strictly regulated the nature of the food that was to be given to the leader, warriors, women, old people and children. A number of other taboos were intended to guarantee the inviolability of the home or hearth, regulate the rules of burial, fix positions in the group, the rights and obligations of members of the primitive collective
Buddhism. Buddhism is a path of practice and spiritual development leading to insight into the true nature of life. Buddhist practices such as meditation are means of changing oneself in order to develop the qualities of mindfulness, kindness and wisdom. The experience accumulated by the Buddhist tradition over thousands of years is an incomparable wealth for those who want to follow the path - the path that will eventually lead to Enlightenment or Buddhahood. Since Buddhism does not contain the idea of worshiping a creator god, some people do not consider it a religion in the usual Western sense of the word. The basic principles of Buddhism are direct and have a practical focus: there is nothing that would be fixed and permanent, actions have consequences, changes are possible. Thus, Buddhism appeals to all people regardless of their race, nationality or gender. He teaches practical methods (such as meditation) that enable them to understand and practice his teachings in order to transform their experience, take full responsibility for their lives, and develop wisdom and compassion. There are about 350 million Buddhists in the world, and an increasing number of them come from the West. They follow many different forms of Buddhism, but all traditions are characterized by non-violence, lack of dogmatism, tolerance for differences, and the practice of meditation.
Christianity. Christianity is a God-revealed religion that professes one God in Three Persons: Father, Son and Holy Spirit. God-revealed “God is Love,” testifies the Apostle John the Theologian (1 John 4:8). Therefore, Christianity itself is a religion of sacrificial love. For the sake of saving people and the whole world, God became incarnate, preached, was crucified and rose from the dead. According to St. Gregory the Theologian, if anyone asks Christians what they honor and what they worship, then their answer will be ready: we honor Love. , human nature was sanctified and saved. But this salvation is not given mechanically to everyone, but only according to his free desire, through the fact that a person unites his being and his whole life with Christ. The Sacrament during which this connection is established is called the Sacrament of Baptism. The Sacrament during which we maintain and deepen this connection with Christ is called the Sacrament of Communion (or the Sacrament of the Eucharist). The Sacrament of the Eucharist is saved
Islam. Islam is a world monotheistic religion that arose in the first third of the 7th century BC. among the nomadic tribes in Western Arabia during the preaching work of Muhammad, why the religion of Islam is sometimes also called "Mohammedanism" or "Mohammedanism". Islam and Muslim culture as a whole are syncretic in nature. At the same time, "Islam" in the general sense of the word is an indissoluble unity of faith, religion, state-legal institutions and certain forms of culture and life. The concept of Islam in the broadest and fullest sense of the word resembles our concept of the Church (with a capital letter): it is the whole world within which God's laws have been established and operate (though understood more likely not as laws arising from Divine Revelation, but as the laws of the Koran , absolutely authoritative for all, as if inspired by the Holy Scriptures. Between these and other laws, in contrast to Christianity, no distinction is made).
Conclusion: We have told you about what religions are; reminded you of the functions of religions, types. Results: Thus, we can conclude that religion is one of the spheres of society, a way of practical-spiritual development of the world, one of the areas of spiritual production. It is an aspect of their life activity, an actively operating component, that necessarily arises in the process of the formation of a person and society. Religion is one of the areas of culture, which is studied by the history of religion.
Relevance The theme of the project work is Islam. The topic is relevant, since in the modern world the majority of respondents have a negative attitude towards the concept of "Islam". Concepts related to Islam: "Terrorism under the banner of Islam", "martyrs", "suicide women", "Osama bin Laden", "Chechen war", terrorist attacks in Moscow. The problem of terrorism is global. We know little about the moral side of this religion, which is why it is so important for us to study this topic. The theme of the project work is Islam. The topic is relevant, since in the modern world the majority of respondents have a negative attitude towards the concept of "Islam". Concepts related to Islam: "Terrorism under the banner of Islam", "martyrs", "suicide women", "Osama bin Laden", "Chechen war", terrorist attacks in Moscow. The problem of terrorism is global. We know little about the moral side of this religion, which is why it is so important for us to study this topic.
The subject of the study is the religion of Islam Islam is a world religion. It originated among the Arab tribes of Western Arabia at the beginning of the 7th century. The founder of Islam is the Prophet Muhammad from the tribe of Quraish, who began to preach this religion in Mecca in the 7th century. Islam in its concept presents itself as a single religion of one single God, Who created everything that exists, as well as the first man Adam, and sent His prophets to Earth to call their peoples to monotheism and warn them from worshiping anyone other than the One God ( Allah).
Hypothesis Islam Religion, faith of the people, carrying moral principles such as: faith, justice, forgiveness, compassion, beneficence, sincerity, truthfulness, humility, tolerance, modesty, chastity, responsibility, patience and courage At first, Muhammad's preaching was distinguished by tolerance, but then he began to preach war against the infidels: “Be at enmity with them,” he said, “until you no longer fear temptation and until the worship of God is established.” "The sword is the key to heaven," he also said. All these truths are written in the Qur'an. These are:
The results of a survey conducted among Russians All Where I live, people professing Islam ... a lot a little there is not at all. answer Question: "How do you personally feel about Islam - positively, negatively or indifferently?" negative or indifferent?" Positive Indifferent Negative Expensive to answer
Conclusions The attitude towards Islam in Russian society has been and remains ambivalent. Islam is associated in the minds of Russians with war and terrorism. Others say: “Islam is not terror, it is just the faith of the people. Islam calls for justice, forgiveness, tolerance, modesty, compassion. The vast majority of Russians judge Islam by the most impudent representatives of the Muslim world - as a rule, radicals. The attitude towards Islam in Russian society has been and remains ambivalent. Islam is associated in the minds of Russians with war and terrorism. Others say: “Islam is not terror, it is just the faith of the people. Islam calls for justice, forgiveness, tolerance, modesty, compassion. The vast majority of Russians judge Islam by the most impudent representatives of the Muslim world - as a rule, radicals. However, Islam is still a religion based on moral principles. However, Islam is still a religion based on moral principles.
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X
antes
-
Mansi Autonomous Okrug
H
Izhnevartovsky district
Research
on the topic of
:
"Relig
ia and
modern
th youth
»
"Novoaganskaya secondary school No. 1"
Scientific adviser:
Korotaeva Natalya Egorovna
IT-teacher
highest qualification category
municipal budgetary
educational institution
"Novoaganskaya
general education
secondary school No. 1 "
town Novoagansk
Annotation………………………………………………………………………………..
Study Plan…………………………………………………………………..…..
Theoretical part
……………………
….
……
…..
…………………………………..
Research
Work.…
………………………………………..…….……………
Conclusion……………..
…………………………………………………
.
…………
.
…
……………………………………….....…………
Appendix…………………………………………………………………………….
research
and I
works
and on the topic:
"Religion and modern
th youth
»
Semenova Maria
Khanty
-
Mansi Autonomous Okrug
,
Nizhnevartovsky district
,
town Novoagansk
municipal budgetary educational institution
"Novoagansk secondary school
№1"
, 10
-
th
annotation
this problem, but the attitude of school graduates to religion has not been sufficiently studied. V
given
tried
Xia
solve this problem
.
work
-
studies were used: selection of relevant information from various
information sources, questioning, analysis, comparison, conclusion
.
Author of the work
conducted a sociological survey
and
high school students,
Considering
separate answers
girls and boys for
checks
the hypotheses set.
v
the impact of religion on personality
contradictory: on the one hand, it calls
person to comply with high
moral norms, attaches to culture, and on the other
–
preaches humility and
humility, refusal to take action (at least, this is done by many religious
communities). In some cases, it contributes to aggressiveness in
those who eat them
separation and even confrontation. But the point here, apparently, is not so much in religious
provisions, how much in the way they are understandable to people, in particular to the younger
generation. And, according to the results
given
studies, young people are not literate enough in
regarding religion.
research
and I
works
and on the topic:
"Religion and modern
th youth
»
Semenova Maria
Khanty
-
Mansi Autonomous Okrug
,
Nizhnevartovsky district
,
town Novoagansk
municipal budgetary educational institution
"Novoaganskaya
secondary school No. 1 "
, 10
-
th
Study plan
Modern youth
, that is, we
will be the bearer of culture
,
including
religious soon. Understand the peculiarities of consciousness and behavior of a believer and
unbelieving youth in Russia is possible, only given the presence of two differently directed
trends. On the one hand, this is the increase in the popularity of religion, the strengthening of its
whether and
the influence of religious institutions, on the other
-
development of secularization processes and
globalization, approval in the minds of people as deep motives
life of non-religious values and ideas.
P
problem
research
:
R
e
Lygia is in
society an active agent
socialization of youth, but young people treat it ambiguously
, and this
topical
v
our modern
world
. Many social studies are devoted to this problem,
but
relationship is understudied
students
schools to religion. In on
neck
In our research work, we have tried to solve this problem.
Object of study:
youth perception of religion.
Subject of study:
attitude
students
schools
s
to religion.
Purpose of the study:
study the attitude of high school students to religion.
IS tasks
following:
define religion and characterize its main functions;
find out the role of religion and church in the representation of high school students;
compare the attitude of boys and girls towards religion
.
Hypotheses
research
:
at
frequent
believe that religion
–
it is a set of spiritual ideas,
it helps to overcome difficulties
ty and determines the status of a person;
d
girls are more religious than boys
;
at
frequent
consider it necessary to cooperate with the church,
states,
families
and schools.
Methods:
search for information in
literary sources and
Internet networks;
a
injecting
;
analysis and synthesis;
processing of the received results.
Theoretical part
The religious institution belongs to a non-secular culture, but plays a very
important
role in the lives of many people as a system of norms of cultural behavior, i.
e. ministry
God.
The following statistics speak of the social significance of religion in the world
data on the number of believers at the beginning of the 21st century: out of 6
more than the world's population
4
billion
–
believers. And about 2
profess Christianity.
Orthodoxy within Christianity ranks third after Catholicism and
Protestantism. Islam is practiced a little more than 1
billion
.
, Judaism
–
million
.
,
Buddhism
–
million
.
, Confucianism
–
OK
olo 200
million
.
, Zionism
–
million
.
, the rest
practice other religions
[
6
]
.
Among the main functions of religion as a social institution are
the following:
explanation of the past, present and future of man;
regulation of moral behavior from
birth to death of a person;
approval or criticism of social orders in society;
uniting people and support in difficult times.
The sociology of religion pays great attention to the elucidation of social functions,
carried out by religion in society. As a result
Here sociologists have formulated
different points of view on religion as a social institution
.
So, E. Durkheim believed that
product of a person or social group,
necessary for moral unity, expression of a collective ideal
.
reflection of this
about the ideal. Functions of religious ceremonies Durkheim sees in:
rallying people
–
meeting to express common interests;
revitalization
–
revival of the past, connection of the present with the past;
euphoria
–
general acceptance of life, distraction from the unpleasant;
order and training
–
self-discipline and preparation for life.
M. Weber paid special attention to the study of Protestantism and highlighted it
positive impact on the development of capitalism, which determined its values such as:
hard work, self-discipline and self-restraint
niggling;
multiplying money without waste;
personal success as the key to salvation.
Religious
factor affects the economy, politics, state,
interethnic relations, family, on the field of culture through the activities of believers
individuals, groups, organizations in these areas.
There is an "imposition" of religious relations on other social
relationship.
The core of the religious institution is the church. Church presents
an organization using a variety of means, including
religious
morality, rites and rituals, with the help of which it obliges, makes people act
accordingly.
Society needs the Church, as it is the spiritual support for millions of people, in
including those seeking justice, distinguishing between good
and evil, gives them guidance in
the form of norms of morality, behavior and values.
In Russian society, the majority of the population professes Orthodoxy (70
%),
significant number of Muslim believers (25
%), the rest
–
other
religious denominations (5
[
6
]
.
Almost all types of beliefs are represented in Russia, and there is also
many sects.
It should be noted that in 1990
-
years, the religiosity of the adult population had
positive dynamics due to social
-
economic transformation in
country.
However, at the beginning of the third millennium, a decrease in the trust rating for
attitude towards religious organizations, including the Russian Orthodox Church,
which is the most trusted.
This decline is in line with the decline in confidence and
to other communities
military institutions as a reaction to unfulfilled hopes in
regarding reforms.
Prays daily, visits the temple (mosque) at least once a month for about
fifth part, viz.
e. about a third of those who identify themselves as believers.
Problem not resolved at this time
with the unification of all Christian
directions, which was vigorously discussed during the celebration of 2000
-
anniversary
Christianity.
The Orthodox Church believes that this is possible only on the basis of the ancient faith,
indivisible church, the successor of which the Orthodox
Avie.
Other branches of Christianity, on the contrary, believe that Orthodoxy needs
reforming.
Different points of view point to the impossibility of unification
Christianity on a global scale, at least at the present time.
Orthodox church lo
vehemently treats the state and supports
friendly relations with other confessions to overcome interethnic
tension.
Religious institutions and society must be in a state of harmony,
interacting with each other to form
of universal human values, not
allowing the escalation of social problems into inter-ethnic conflicts on
religious grounds.
A social institution can be seen as a stable set of people
groups, institutions whose activities
directed
price for the implementation of specific
public functions and be built on the basis of certain ideal norms, rules,
standards of conduct
[
2
]
.
What "yes
e
t religion, what are e
e
main functions?
Our guide here will be
the famous saying of Z. Freud: “The gods retain their threefold task: they neutralize
horror of nature, reconcile with the formidable rock, acting
,
primarily in the form
death, and reward for suffering and deprivation, assign
per person life in
cultural society."
Primarily
,
Pomo religion
tells us to cope with uncertainty
peace
unknown
. There's a lot we can't explain, and it's like
-
then presses, causing a deep
inner restlessness. This is, of course, not about the weather for tomorrow, but about things for a lot
more serious: about death, about the death of a loved one, in a word about the ultimate, final
terms of people
sheep existence. In explaining things like this, we
they are said to be vitally interested, without knowing about them it is simply hard for us to live. Introducing
supernatural being (God), sacred factors, religion according to
-
explains to his own
what to explain by
-
scientific
generally
-
then you can't.
Religion helps you understand
, anyway
-
then understand and completely hopeless,
simply
absurd situations
. Well, let's say this: honest, deeply conscientious
man why
-
then he suffers all his life, suffers, barely makes ends meet, and next to him
people
and rage with fat, do not know what to spend dishonestly earned, not by their own labor
earned money. Blatant injustice! And how to explain it, how to agree? By
-
humanly
–
nothing and nothing. But if there is another world where everyone is rewarded
merit
am it, then it's another matter
–
justice is everything
-
still triumph. Maybe then
understand, even internally accept injustice.
Religion sanctifies
, i.e. on
-
his
justifies morality, moral
values and ideals of society
. It's very hard to wake up without her.
and affirm in people
conscience, mercy, love of neighbor. All these and similar virtues receive
from religion a certain compulsion, persuasiveness and attractiveness, as well as
desire, inner readiness to follow them and obey them. God is everything
sees from him
don't hide anything
–
it stops a lot of people. And for some it helps not to shy away from
chosen path
–
direct, honest, labor. In this respect, religion is
as an essential element of popular or social consciousness. So arr
atom, in
Religion performs two main functions in modern society:
educational
distracting.
"Heart of a Heartless World, Soul of a Soulless World"
–
characterized
religion K. Marx
. He is, however, better known for another formula:
"religion
-
opium
people"
, but it should not be neglected either. Why do people turn to opium? To
forget, get away from the ordinary, get something that is not in real life. And not Marx,
to be precise, invented this formula. Long before him, in
ancient times,
compared religion
and with "intoxicating dope". Goethe saw it as a drug, Heine and
Feuerbach
–
spiritual opium. Kant called the idea of absolution "the opiate of
conscience."
religious fellowship
–
one of the strongest and most stable in human
stories. It helps to consolidate
ex spiritual forces of the people, and through this
–
strengthening civil and state foundations of life. In Russia, for example, the church
helped collect Russian lands, strengthen the young statehood, encouraged
development of new territories through monastic colonization.
And during the period
Mongolian
-
Tatar yoke, she made a huge contribution to the survival of the Russian people, the preservation of its
identity. It is not without reason that two
Name: Prince Dmitry Donskoy and "abbot of the Russian land" Sergius of Radonezh
go.
Unfortunately,
religion can not only unite but also divide people,
encourage conflicts, cause wars
. The first thing that comes to mind is the
campaigns that were motivated by religious feelings and creeds,
distinguishing Christians from Muslims
man.
Rich in religious strife
and modernity: confrontation
Catholics and
Protestants in Northern Ireland, conflict between
Muslims and Jews on
Middle East, Yugoslav
orthodox
-
Muslim
-
catholic knot and more
other. strange
situations
I am:
no religion in itself calls for violence. Where
10
is it taken?
In each specific case, apparently, non-religious
factors. But you can't
forget that every religion claims not only to
the truth, but
to the Absolute Truth.
The Absolute, by definition, does not have and does not tolerate
plural.
Let's stop for a bit
atheism
. He is most often identified with godlessness, which
not true. godlessness
–
both the definition and the negative state. There is no god. What is there?
Unclear. Ostap Bende
p, for example, denied the existence of God on the grounds that
"this is a medical fact" of the great strategist cannot fill the void,
resulting from the denial of God.
What only did not try to fill this void: with ideology, and politics, and
struggle
battle with religion, and party loyalty, and the most advanced science, etc. But the emptiness
like Moloch, insatiable, demanding more and more new victims. Infidelity besides:
the last line, many cheat on him, remembering religion.
there is
culture of being without God
. In place of God here they deliberately put
History, Necessity, Law. But since this is done by man, for man and in
the name of a person, we can say that
in atheism God is replaced by Man
. a man with
capital letter
–
way, the ideal of humanity,
humanism, real, earthly happiness
people. Atheism is really anthropotheism.
Not everyone can master the culture of atheism. It requires a certain
courage, willpower, intelligence, readiness and ability to make a choice in favor of good
without
any hope of reward or
retribution. Religion is easier, most importantly,
easier.
There is an external instance to which one can always appeal, there is truth as a criterion
of all human, relative truths, is the consolation of "being after death." Can,
say, having sinned, go to confession, sincerely repent and, having received forgiveness, again
become
sinless and again ... to sin. And there were times when the remission of sins directly
sense (indulgence), and even now, by giving money for the construction of the temple, you can
calculation
be for the condescension of the Almighty.
There is nothing like it in atheism. All sins remain with a person, no one and nothing
won't get rid of them. It's hard, no doubt, but that's the culture. account for
rely only on yourself. And don't let yourself 'sin
b". For there is no one
lighten the burden of your sins, remove from your shoulders the burden of responsibility for thought and
what you have done cannot be manipulated with your own mind. Atheistic culture of being, according to
in essence, has not yet typed the required
span. But humanistically transformative
on
she has great potential.
Religion is an active agent in the socialization of youth in society, but
11
young people are ambivalent about it. Much social research is devoted to
this problem, but the attitude of school graduates to religion has not been sufficiently studied.
V
In our research work, we tried to solve this problem.
Research
Sociological analysis of the attitude of graduates to religion
With the aim of
testing the hypotheses
,
me
Prove
deno
survey among
4
0
students in
10
-
11
Class
Oh
our
schools
s
.
Checking
first
the hypothesis that
high school students
think
,
religion
–
it
a set of spiritual ideas, it helps to overcome difficult
sti and
determines the status of a person, b
received
s
results
:
56% of high school students
understand the word "religion" as a scoop
density of spiritual ideas, 19
% think that
religion
–
is belief in the supernatural
, and 25% believe that religion is a combination
faith in
supernatural
, spiritual ideas, etc.
also
certain legal
laws and regulations
.
This suggests that high school students understand religion in the first place.
turn like a spiritual
representation
(diagram 1)
.
Diagram
According to Diagram 2, it can be seen that among the respondents
high school students 62
% believe in god
19% rather yes than no, 13%
-
rather no than yes
only 6%
-
Diagram
is faith in
supernatural
venous
it
definitely
s
legally
e laws and
norms
it
totality
spiritual
presented
uy
at all
listed
above
agree (a)
How do you understand the word
"religion"?
rather yes
than not
probably not,
than yes
Do you believe in God?
In your opinion, does religion give?
(
diagram
3
). As expected, most
respondents, which is
38
% of the total number of respondents believe that the rel
ygia
helps to overcome
difficulties, and
44
% singled out the main function of religion
–
providing psychological support. These two functions are
I
-
II
place. Next
function (religion justifies morality) takes
place. Religion
helps to know
peace
-
place
.
T
what functions, such as influence on the position of a person in society
and
strengthening ties between peoples
-
place
. On V
I
place
renders em
national
help
. Last 7th place
stirs up discord between people
.
All this speaks of
m that
high school students understand
,
that religion justifies morality, but at the same time they forget about
volume
that religious fellowship
–
one of the most durable
and sustainable in human
coy
stories that religion helps us cope with the uncertainty of the world. And on such
the fact that religion can not only unite people, but also incite conflicts,
only a few people noticed.
Diagram 3
What do you think religion gives?
We also analyzed the responses
and the question "How
-
yours, affects
material polo
man's attitude to his faith? 25
% of respondents answered that
poor
her man, the stronger the faith, 50
% of respondents believe that material
position che
loveka does not affect his faith and 25
%
-
don't know
(diagram
4
.
According to
it can be concluded that the financial situation does not affect faith.
Diagram
4
To the question "How
-
your position in society
man on his faith?
on
13
% of the total number of respondents answered that the lower the position, the
stronger faith
and
vice versa
,
34 %
believe that a person's position in society does not affect his faith in any way
.
And most of the graduates
don't know
what effect does it have on faith
position of a person in society
(diagram
5
). From the above, it follows that
With
high school students do not see a special connection between religion and social status
person and don't care
status function of religion.
Diagram
5
how
richer
topics
stronger
faith
the poorer
the stronger
faith
does not affect
What is it in
-
yours, affects
financial situation
man on his faith?
the higher
position,
the stronger
faith
the lower
position,
the stronger
faith
What is it in
-
your position affects
in a person's society on his faith?
Thus, our first hypothesis was partially confirmed. high school students
really believe that
gia
–
is a set of spiritual ideas that it
helps to overcome difficulties
and provides psychological support
. But on
According to graduates, religion does not determine either material or social status
person in modern society.
Checking
our hypothesis that girls are more religious than boys, we
got a trail
results. Believe in God 60
%
of the interviewed girls, 17
% from
the boys interviewed
but the girls are more specific about it, their faith wears
more pronounced character.
prayers
you know selectively 50
% of the interviewed girls, 25% of the interviewed
young men. The remaining number of girls and boys do not know prayer at all. Everything
no one knows how to pray.
Looking at the frequency of church attendance, we got the following results.
Every week from
osh
and girls
none
go to church
.
1
-
2 times per
month
only go to church
11
% of girls
2
% of boys. one
-
2 times a year they visit
rkov
4
5% girls
11
% of boys and
h
56% of all respondents
. And they don't go to church
eat
30
%
of the young men interviewed
and 1% girls
and
h
31
% of all respondents. We assume that
young men are less serious about such a social institution as the church
better than
girls. (Diagram
Diagram
6
Considering the functions of religion, we ranked the answers to the question “What,
in your opinion d
What is religion?”, the girls are more categorical in their answers. 1st place
girls posed
the function of providing psychological assistance, to II place
-
help in
overcoming difficulties. Then id
e
t III place:
justifies morality.
Other
functions (religion helps
T
to know the world
strengthens the bond between peoples, provokes
every
week
1
-
2 times per
month
1
-
2 times per
year
don't visit
at all
How often do you visit
church?
violence,
affects the position of a person in society and yes
e
t able to communicate) on IV
place. Boys have a broader idea of the functions of religion. In 1st place they
put help in overcoming difficult
stay. Religion has a psychological
support
–
place. On the
III
place
–
religion justifies morality. On the
IV
place
–
religion
stirs up discord between people.
Religion helps to understand the world
emotional help
-
place. On the
VI
place
-
religion strengthens the bond between
peoples, but such functions as influence on the position of a person in society and the possibility
to communicate turned out to be
VII
Thus our
second
the hypothesis was confirmed.
The religiosity of high school students depends on their gender
a.
Considering the relationship between church and school,
you can see the following
results:
the majority of graduates believe that the school should in no way support
the church and the church should not support the school, i.e. high school students do not
consider school and church
related social institutions, but they consider
that theology lessons should be introduced into the school curriculum for those who wish, which shows
diagram
7
.
To the question “Do you think theology lessons are needed at school?” 81% of
respondents believe it is necessary to enter
only
dl
I'm wishing
, only 13% consider d
for everyone and
6% not needed
O
.
Diagram
7
As for the relationship between the family and the church, then, on the basis of the
research, m
We got the following results:
33% of the respondents believe that
that the family should support the church and the same number of respondents
believes that
the church must support the family.
Thus, our third hypothesis was partially confirmed. Pupils count
necessary interaction
churches and states, but do not see the need for
relationship between church and family, church and school.
yes, for everyone
only for
wishing
at all
not
needed
Do you need a school on your
look, theology lessons?
The development of youth occurs through the influence of various social
institutions (family, school, church, state). But this influence will be fruitful
T
only when the social institutions themselves are interconnected. By
results of our study, we can assume that the process of socialization
young people in modern society is difficult because of the weakening of these ties.
Conclusion
According to a
American Gallup Institute, in 2000 believed in God and "a higher
creature" 95% of Africans, 97%
-
Latin America, 91%
-
USA, 89%
-
Asia,
88%
-
Western Europe, 84%
-
Eastern Europe, 42.9
-
Russia. This data
indicate a widespread
religion
[
5
]
.
People differ from each other for many reasons, one of them is religion.
Spiritual differences often lead to significant political and cultural
consequences. What can we say about such a scale, when in the same family there are
conflicts
from
-
for different faiths. Most people treat with fear, disdain and
even hatred towards representatives of another religion. They don't want or want each other
understand. But they cannot be blamed for this, because for many centuries they
no one vaccinated
importance to representatives of different faiths, and in some cases
militantly set up to achieve their own selfish goals. And only in the last
time, in particular in Russia, many previously destroyed churches are being restored
and
monasteries. On television m
We often see worship services taking place in churches,
consecration of buildings, ships, enterprises. On the radio and in concert halls sounds
church music. Representatives of the clergy sit in the supreme bodies of power.
There has been an increase in the number of those who, for example, in
stianism went through the rite of baptism.
Newspapers and magazines appeared, which are the official printed organs of the churches.
Some non-public schools have a new subject
–
"Law of God".
There are educational institutions where priests are trained.
All this is aimed at
socialization of youth.
During our research, we made the following recommendations:
educational work is needed with high school students in order to
improving religious literacy;
a closer relationship is needed
ie families, schools, churches and
states in the education of the younger generation
The impact of religion on personality is contradictory: on the one hand, it calls for
a person to the observance of high moral standards, attaches to culture, and on the other
–
preaches humility and
humility, refusal to take action (at least this is
many religious communities do). In some cases, it helps
aggressiveness of believers, their separation and even confrontation. But here's the thing
apparently not so much in religious positions, with
as far as how they are understood by people, in
particular to the younger generation. And, according to our research, youth
insufficient knowledge of religion. It seems to me that this question is
today is one of the most important. And in their yes
further research I
I would like to continue working on this issue.
Bibliography
Bogolyubov L.N., Lazebnikova A.Yu. etc. Man and society. Social science. Part
2.
–
M.: "Enlightenment", 2004
Gordienko N.S. Fundamentals of Religious Studies. St. Petersburg, 1997.
Gordienko N.S. Russian Jehovah's Witnesses: Past and Present. SPb. 2000.
Grechko P.K. Society: the main spheres of being.
–
M.: "Unique
-
center", 1998.
History (weekly supplement to the newspaper "First September
November").
–
M., 1993
–
History (weekly supplement to the newspaper "First of September").
–
M., 1994
–
I know the world: culture: Encyclopedia / Comp. Chudakova N.V. / M .: "AST", 1998.
Site
http
://
www
.
referat
.
en
Appendix
Dear student!
Currently, sociologists are intensively investigating the social problems of religion.
We ask you to participate in one of these studies, the purpose of which is to
studying the attitude of students to religion, and answer the questions of this questionnaire.
The questionnaire is anonymous
those. Your last name is not required. We guarantee that
responses received will only be published in a statistically aggregated form.
Filling out the questionnaire is simple: in most cases, you need to circle the letter
the answer that suits you best.
Please indicate your gender?
1. male
2. female
What is your nationality? (Write) ________________________
How do you understand the word "religion"?
1. it is a belief in the supernatural
2. these are certain legal laws and regulations
3. it is a collection of spiritual
representations
4. agree with all of the above
5. other (what? Specify) ____________________________________
What do you think religion gives? (Specify 2
-
3 options)
1. helps to know the world
2. helps to overcome difficulties
3. justifies morality
b
4. strengthens the bond between peoples
5. provides psychological support
6. Provides emotional help
7. provokes violence
8. affects the position of a person in society
9. gives you the opportunity to communicate
10. incites discord between people
11. other (what? uk
azhite) ____________________________________
Do you believe in God?
2. more likely yes than no
3. rather no than yes
Are there believers in your family?
3. don't know
What religious holidays does your family celebrate? (Write)
_____________________________________________________________
Do you know prayers?
1. yes, everything
2. selectively
3. no, I don't know
How often do you attend church?
1. every week
2. 1
-
2 times a month
3. 1
-
2 times per year
4. I don't visit at all
Do you consider an adherent of another religion an enemy?
1. yes, always
2. yes, if he is aggressive towards me
3. no, never
4. find it difficult to answer
Do you think theology lessons are needed at school?
1. yes, for everyone
2. only for those who wish
3. not needed at all
Does your school have theology classes?
3. don't know
Do you think that support is needed in modern society: (check one option in
each line)
partially
13. church state?
14. states by the church?
15.
church school?
16. schools by the church?
17. church family?
18. family church?
19. How do you feel in your faith?
1. I'm proud of her
2. I feel comfortable in it
3. I'm shy of her
4. other (what? specify)
____________________________________
20. How, by
-
Do you think the financial situation of a person affects his faith?
1. the richer, the stronger the faith
2. the poorer, the stronger the faith
3. no effect
4. don't know
21. How, by
-
yours, the position in society of a person affects
his faith?
1. the higher the position, the stronger the faith
2. the lower the position, the stronger the faith
4. don't know
22. How do you represent a believer? (Write) ___________
____________________________________________________________
you finished with
fill out the form, thank you for your help!
Stepnogorsk No. 2 құrylys-technical college KMM
KSU Stepnogorsk construction and technical college №2
Oku-zerteu zhymysy
educational - research
Taқyryby: "Madeniet zhane dіn"
Topic: "Culture and religion"
Sections tarikh, economics zhane құқyқ
Section of History, Economics and Law
Oryndaushy: 2-Auto electrician tobynyn students Anatoly Abdulaev
Zhetekshi: tarikh paninin oқytushysy Rakishev A.B.
Head: teacher of history Rakishev A.B.
city of Stepnogorsk 2015
Content
Introduction - 3
Chapter 1. Main body - 6
1.1. The concept of culture - 6
1.2. Development of culture - 7
1.3.Culture as a sphere of religion - 9
1.4. Man before God - 13
1.5. Cultural interaction of science and religion - 15
Chapter 2. Research part - 17
2.1. Social factors of the spread of destructive non-traditional religious movements in Kazakhstan - 17
2.2. Destructive activities of non-traditional religious movements in modern Kazakhstan: general content and orientation - 18
2.3. Ensuring Spiritual Security Kazakh society as a condition for countering the destructive activities of non-traditional religious movements - 19
3. Conclusion - 21
4. List of used literature - 26
5. Application - 27
6. Review of the head - 30
Introduction
Religion has existed for many centuries, apparently as long as humanity has existed. During this time, it developed many varieties of religion. Peculiar religions existed in the Ancient World among the Egyptians and Greeks, Babylonians and Jews. At present, the so-called world religions are widespread: Buddhism, Christianity and Islam. In addition to them, national religions continue to exist (Confucianism, Judaism, Shintoism, etc.).
We live in an era of highly developed material civilization and progress.. But with regard to moral values, mankind has faced the next problems, which are mainly of a spiritual nature. These problems are the result of a person's loss of an idea of who he is in relation to himself, to other people, and, above all, to the Almighty. And until a person can find meaningful and correct answers to these pressing questions and ways to solve his problems, compatible with the foundations of being and his own nature, he will live without soil under his feet, see the world in a distorted light, in the form of fragmentary parts, and not a single whole.
I set myself: reflect the relevance of this topic and set goals and objectives for myself
Purpose of the study: to determine the causes and nature of the manifestation in the spiritual sphere of modern Kazakhstan society of destructive non-traditional religious movements, as well as the main ways to overcome their destructive activities and ensure spiritual security.
Hypothesis: noting the dialectical necessity of the emergence of such non-traditional religious movements, one cannot but take into account the fact that many of them are destructive and pose a threat to the spiritual security of Kazakhstani society.
Stages of the research procedure: definition of the object and subject of research, research objectives, formulation of a hypothesis, collection of material, choice of research methods, general characteristics of the basic concepts, factors affecting the subject of research.
Experiment methods: observation, questioning, analysis, comparison.
Novelty of the study: independent work with documents, conclusions.
In my work, I raised the following issues that are relevant today. The problems of religion have always worried mankind. Against the backdrop of profound changes in the economic, political and spiritual spheres of society, taking place in our country, interest in religion has increased dramatically. Satisfying this social need, in schools, lyceums, gymnasiums, colleges, universities, a course was introduced to teach such disciplines as "Fundamentals of Religious Studies", "History of World Religions", "Religion in the System of World Culture", etc. Mastering these disciplines is an integral part of humanization of education. It helps students to master one of the most important areas of world and national culture, to exercise free and conscious self-determination in their worldview, spiritual interests and values, to learn how to competently conduct a worldview dialogue, to master the art of understanding other people whose way of thinking and actions are different. This will help him avoid, on the one hand, dogmatism and authoritarianism, and on the other, relativism and nihilism. Ultimately, this study will contribute to the establishment of a spiritual climate of mutual understanding, the harmonization of interpersonal relations between representatives of various religious and non-religious worldviews, the establishment of civil harmony and social stability in society. However, when studying these disciplines, pupils and students feel the need for a textbook that, in an accessible form, impartially, objectively illuminates the key problems of culture and religion.
As the author of this work, I have set myself the task of acquainting you with various approaches and concepts of religion: theological, theological, philosophical and scientific. At the same time, I sought, on the one hand, to overcome the assessment of religion that dominated in Marxist religious studies, as a form of self-realization that is inadequate to the true being of a person, which is temporary in nature and must be overcome by humanity at a higher stage of its development, on the other hand, I did not put before a task to substantiate the theological and theological interpretation of religion as a supernatural, non-historical formation. My task as a researcher is to present various positions to your judgment and at the same time, without entering into polemics with representatives of theology and atheism, on the basis of scientific methods and a large amount of factual material, to reveal the content of religion, its structure and function in the life of everyone. person and society. This paper also highlights the problems of the origin and evolution of religion, dogma, cult and organization of modern world and non-traditional religions, discusses the problems of dialogue between believers and non-believers on key worldview issues, the legal status of religious organizations in modern Kazakhstan.
Chapter 1. Main part
1.1. The concept of culture.
The term "culture" of Latin origin and originally meant the cultivation of the soil, its "cultivation", that is, the change in nature under the influence of man, his activity, in contrast to those changes that are caused by natural causes. Already in this initial content of the term, the language expressed a very important feature of culture - the human principle inherent in it, focusing on the unity of culture, man and his activities.
In the future, the word "culture" received a more generalized meaning and they began to call everything created by man. This understanding of culture really reflects its essential features. Culture appears as a “second nature” created by man, built on top of natural nature, as a world created by man, in contrast to virgin nature. Defining the essence of culture, one must proceed from the fact that any external expression of culture is a manifestation of the degree of development of the person himself. Man himself forms himself in the process of his activity as a cultural and historical being. His human qualities are the result of his assimilation of the language, familiarization with the values and traditions existing in society, mastering the methods and skills of activity inherent in this culture. It is given by God that a person has his own material body, which is endowed, through its organs, with the ability for practical and conscious activity necessary for his life. It would not be an exaggeration to say that culture is a measure of what is human in a person, a characteristic of the development of a person as a social being. Consequently, culture exists in the constant interaction of its external materialized expression with the person himself. This interaction consists in the fact that a person assimilates the previously created culture, deobjectifies it, thereby making it a prerequisite for his activity, and creates a culture, creating a new one.
A person, of course, perceives culture selectively under the influence of preferences determined by many circumstances. And it is only on the basis of this culture that he has assimilated that he is able to develop further. As a creator of culture, he brings something new to it.
1.2. The development of culture.
The development of culture is connected with cultural tradition. It is the stable side of culture, thanks to which the accumulation of human experience in history takes place, and each new generation of people can use this experience, relying in their activities on what was created by previous generations.
Culture reflects differences in worldview, value systems, ideological attitudes, so it is legitimate to talk about reactionary and progressive trends in culture. But it does not follow from this that one can generally discard the previous culture. It is impossible to create a new, higher culture from scratch. Serious damage to culture is caused by the social atmosphere of the period of the cult of personality, with its rejection of freedom of creativity, instilling fear and arbitrariness. Stalin's repressions led to the death of many prominent members of the intelligentsia.
In an acute form, the problem of cultural tradition arose in China in the 60s, when the so-called "great cultural revolution" was proclaimed, which brought great troubles to the country. Studies in schools and the work of higher educational institutions were interrupted, libraries and museums were closed, creative intelligentsia were persecuted, fanaticism was inculcated, the works of the great humanists of the past were declared "reactionary", cultural values were destroyed. After the death of Mao Zedong, the Chinese Communist Party condemned this alleged "cultural revolution" and its leaders for extremism, which harmed the country's socialist development. All this indicates that the problem of attitude to cultural heritage in certain situations, and especially at turning points in the development of society and culture, acquires an acute political character.
Obviously, the question of tradition in culture and the attitude to cultural heritage concerns not only the preservation, but also the development of culture, that is, the creation of a new one, the increment of cultural wealth in the process of creativity.
Thus, the development of culture is also associated with its developing side - in the process of labor activity with the development of technical progress and production methods. The creation of the new becomes at the same time the creation of cultural values when it carries a universal content, acquires social significance, and resonates with other people.
Replication in one form or another of what is already known, already created earlier is the dissemination, not the creation of culture. But it is also necessary, since it involves a wide range of people in the process of the functioning of culture in society, and the creativity of culture necessarily implies the inclusion of something new in the process of historical development. Culture-creating human activity, therefore, is a source of innovation.
1.3. Culture as a sphere of religion.
Religious consciousness, unlike other worldview systems, includes an additional mediating formation in the "world-man" system - the sacred world, correlating with this world its ideas about being in general and the goals of human existence.
However, the function of a religious worldview is not only to show a person a certain truth of the created world, but, above all, so that, thanks to this truth, he can find the meaning of his life. That is why the ideological function of religion is called meaning-giving or the function of "meanings". Without the Divine breath, a person becomes weak, helpless, is at a loss if he feels emptiness, loses understanding of the meaning of what is happening to him. On the contrary, a person’s knowledge of why he lives, what is the meaning of the events that take place, makes him strong, helps to overcome life’s hardships, suffering, and even meet death with dignity, since these sufferings, death are filled with a certain meaning for a religious person.
The legitimizing (legitimizing) function is closely connected with the ideological function of religion. The theoretical substantiation of this function of religion was carried out by the largest American sociologist . In his opinion, a socio-cultural community is not able to exist if a certain limitation of the actions of its members is not provided, setting them within certain limits (limitation), observing and following certain legal patterns of behavior. Specific patterns, values and norms of behavior are developed by moral, legal and aesthetic systems. Religion, on the other hand, carries out legitimization, that is, the justification and legitimization of the existence of the value-normative order itself. It is religion that answers the main question of all value-normative systems: are they a product of social development and, therefore, are of a relative nature, can change in various socio-cultural environments, or do they have a supra-social, supra-human nature, "rooted", based on something? something imperishable, absolute, eternal. The religious answer to this question determines the transformation of religion into the basic basis not of individual values, norms and patterns of behavior, but of the entire socio-cultural order.
Thus, religion is an important aspect in giving the norms, values and patterns of mastering the nature of the absolute, unchanging, independent of the conjuncture of the spatio-temporal coordinates of human existence, social institutions, rooting human culture in the transcendent. This function is realized through the formation of a person's spiritual life. Spirituality is the area of human connection with God. Religion makes this connection. It has a universal dimension. The emergence and functioning of religion is a person's response to the need for balance and harmony with the world, as well as in connection with the Creator and his mercy. Religion gives a person a sense of independence and self-confidence. A believing person, through his faith in God, overcomes the feeling of helplessness and insecurity in relation to nature and society. From the standpoint of religious spirituality, it is argued that the forces that govern the world cannot completely determine a person, on the contrary, a person can become free from the forced influence of the forces of nature and society. It contains a transcendent principle in relation to these forces, which allows a person to be freed from the tyranny of all these impersonal or transpersonal forces. Thus, religion affirms the priority of spirituality over social, aesthetic and other value orientations and regulators, opposing them to the worldly, social orientation of values,faith, hope, love .
Along with these fundamental functions of religion, integrative and disintegrative functions are noted. Renowned French sociologist compared religion as an integrator in a strong way of socio-cultural systems with glue, since it is religion that helps people to realize themselves as a spiritual community, held together by common values and common goals. Religion gives a person the opportunity to self-determine in the socio-cultural system and thereby unite with people who are related in customs, views, values, and beliefs. In the integrative function of religion, E. Durkheim attached particular importance to joint participation in cult activities. It is through cult that religion constitutes society as a socio-cultural system: it prepares the individual for social life, trains obedience, strengthens social unity, maintains traditions, arouses a sense of satisfaction.
The reverse side of the integrating function of religion is the disintegrating one. Acting as a source of socio-cultural unity on the basis of certain values, normative attitudes, dogma, cult and organization, religion simultaneously opposes these communities to other communities formed on the basis of a different value-normative system, dogma, cult and organization. This opposition can serve as a source of conflict between Christians and Muslims, between Orthodox and Catholics, etc. Moreover, these conflicts are often deliberately inflated by representatives of certain associations, since conflict with "foreign" religious organizations promotes intra-group integration, hostility with "strangers" creates a sense of community encourages them to seek support only from representatives of their own confession.
The basis of religion is the divine system. Therefore, the formation of religion as a social institution should be presented as a process of institutionalization of religious cult systems.
One of the stages in the process of institutionalization is associated with the emergence of a system of social organization, in which community leaders, tribal elders and other figures who carry out management functions in them simultaneously played a leading role in the religious life of the community. As the German historian I.G. Bahoven. in ancient pagan Greece, at the stage of the decomposition of the tribal system, the military leader was at the same time the high priest. This is due to the fact that the entire social life was sacralized. All the most important events of intracommunal life and intercommunal relations were accompanied by cult actions. However, there is still a coincidence of religious and social community.
The formation of an early class society leads to a significant understanding of social life, including religious ideas, as well as to a change in the social functions of religion. As social relations and ideas become more complex, the entire social system is transformed and becomes more complex. In connection with the increasingly strong degradation and moral aspect of human activity, as well as falling away from God, religion is self-determined and cannot sufficiently influence the social institutions of mankind.
The most important goal of religious organizations is to influence various cells of society in order to convey the dogma and also to improve the moral and ethical order in society. In their developed form, religious organizations are a complex centralized and hierarchical system. The internal structure of such an institution is an organizationally formalized interaction of various systems, the functioning of each of which is associated with the formation of social organizations and institutions that also have the status of social institutions. In particular, at the system level, the control and controlled systems are already clearly separated. The first system includes a group involved in the preservation of religious information, the coordination of religious activities and relations proper, and the control of behavior, which includes the application of sanctions. The second, controlled, subsystem includes believers. Between these subsystems there is a system of normatively formalized, hierarchically consistent relations that allow for the management of religious activities. The regulation of these relations is carried out with the help of the so-called organizational and institutional norms. These norms are contained in the statutes and regulations of confessional organizations. They determine the structure of these organizations, the nature of the relationship between believers, clergy, between clergy of different hierarchies, between the governing bodies of organizations and their structural subdivisions, outline their activities, rights and obligations.
1.4. Man before God.
It is difficult to find a factor in the spiritual life of a person that would play a more important role than religion. In search of God, humanity has traveled many paths, having passed the path from world-denying mysticism to God-denying materialism. The famous physicist Max Born, speaking of the abyss into which civilization is heading, emphasized that only religious ideas can restore health to society. “At the present time,” he wrote, “only one fear forces people to keep the peace. However, this situation is unsustainable and must be replaced by something better. There is no need to look elsewhere for a principle that could become a firmer basis for the organization of our affairs ... In our part of the world, this principle is contained in Christian doctrine.
Since ancient times, man has tried to comprehend his life and find harmony between his own being and the world around him. He tried to establish a connection between the phenomena of nature around him and his self-knowledge. Such a connection was the interpretation of the idea of God as a Supreme Being, as a kind of Absolute, which could explain the existence of man himself and the world around him. The mind of man, as his knowledge of the nature of man and the nature of the world around him developed, could not, to the end, establish or answer all the vital questions of being. And therefore, he was forced to form the very concept of the divine principle as a kind of root cause, embracing the entire set of knowledge about being itself that is still inaccessible to him at the present moment; from which would follow, in a logical way, an explanation of those consequences of actual reality that he himself could not yet explain. Such is the concept of God and the Divine Reality for the non-believer. But a believing person puts a completely different meaning into the concept of God and self-knowledge of a person by himself and the world around him. He is firmly convinced that he himself and the whole surrounding world are only a part of the Divine Reality, where the creator of all things is the living God, who cannot be comprehended by man himself, since he immeasurably surpasses the thinking ability of man himself. And therefore, God reveals Himself to a believing person in His Revelation, informing a person of knowledge about Him, as well as about the person himself and the world around him. The Holy Spirit enlightens the mind of a Christian person. The Divine Reality remains hidden and does not overwhelm man with the necessary evidence, and this preserves our freedom before God. His comprehension is accomplished gradually, in strict accordance with a person's readiness for the Meeting. God is, as it were, hidden from direct perception. Step by step He enters into the consciousness of people through nature, love, the sense of mystery and the experience of the Sacred.
1.5. Cultural interaction of science and religion
One of the significant problems in the philosophy of culture is the problem of interaction between the cultural spheres of science and religion. In the course of the cultural development of mankind, religion interacted with science, not only suppressing and limiting the problem field of the growth of scientific knowledge, but also contributed to the growth of scientific potential. Throughout the entire period of time, monasteries have been and remain the foundations of culture and morality, preserving ancient wisdom.
The question of the relationship between science and religion indirectly reflects the contradictions between idealistic and materialistic philosophy. Science is one of the components of social life. It has already been said about its influence on the development of technology, production, and through them, on the social structure of society, health care, education, life, etc. But there is one more aspect of science and scientific activity – world outlook. Science has always considered the discovery of truth, the knowledge of the world, to be its main task. Most scientists of the world of all times, opening the secrets of nature before their eyes, could not fail to notice that such a miracle undoubtedly has a wise Creator.
In 1965, the Second Vatican Council adopted a resolution addressed "to thinkers and scientists", which, in particular, stated: "Today, with all clarity, the possibility of a deep connection between genuine science and genuine faith, which are both faith and science serve a common purpose." In accordance with this thesis, many modern theologians recognize the right of science to study the material world, with the proviso that along with it there is another, higher world - the world of the supernatural, which occupies a dominant position in human existence.
The relationship between science and religion, of course, is not reducible to mutual conflict. These relationships are deeper and more complex. Many scientists were believers, which did not prevent them from making outstanding discoveries. From the very beginning, natural science sought to confine itself to the study of facts and not to enter into disputes about "final causes" - about the creation of the world and the immortality of the soul. But now scientists are increasingly turning to the "main questions": the origin of the universe, life and mind. And more and more often they conclude that "the objectively existing World is not limited to the world of material empirical reality, the world perceived by our senses, even many times amplified by modern devices... The material world is only the "lower" layer of Being... It is necessary to recognize the existence another, informationally much more capacious world - the World of higher reality, the shadow of which (in the Platonic sense) is our visible Universe.
Now there is a rapid expansion of our knowledge about the world, and science plays a leading role in this process. But there were and remain areas that cannot be fully rationalized. Man is a free being. In his life there will always be religion, philosophy and art.
Chapter 2. Research part.Modern destructive practice of non-traditional religious movements in Kazakhstan and ways to neutralize it in the context of ensuring spiritual security.
2.1 Social factors of the spread of destructive non-traditional religious movements in Kazakhstan.
Relevance of the research topic. In modern Kazakh society, religious issues are becoming increasingly important. It becomes clear that the religious factor is one of the most important in the life of society, influencing both individual and social mentality, forming, directly or indirectly, ideological dominants, moral and legal norms, social institutions. Increasing attention is being paid to the development of the religious sphere of society by the state, which is aware of its importance in the political, ideological, moral, educational and many other areas of public life.
Appeal to the spiritual heritage of traditional religions seems to be a completely natural logical outcome of the entire historical development of Kazakhstan as a civilizational and cultural community and state, since it reflects, first of all, continuity in this development. However, along with the growing role of traditional religions in public life, today there is an increased interest on the part of many Kazakh citizens and even political structures in non-traditional religions, which are more legitimately called non-traditional religious movements due to the inconclusive certainty of their dogma and the short period of historical life. Noting the dialectical necessity of the emergence of such movements, one cannot ignore the fact that many of them are destructive and pose a threat to the spiritual security of Kazakhstani society.
In the last two decades, many non-traditional, new religious associations and cults have actively manifested themselves in Kazakhstan, posing a threat to both a single individual and society and the state as a whole. The most important feature of these religious movements is their exclusion from the historical context, negative attitude towards Kazakhstani culture, towards traditional institutions - both religious and secular, towards a specific spiritual sphere of life of our society that has been formed for centuries.
The activities carried out by non-traditional religious movements are gradually being recognized as socially dangerous. Nevertheless, the state bodies that control these activities and society still experience difficulties in assessing the nature of these movements, which, in turn, entails ineffective state and social control, as well as the underdevelopment of its means and methods.
2.2 Destructive activities of non-traditional religious movements in modern Kazakhstan: general content and orientation
Destructive non-traditional movements threaten both individuals and the entire Kazakh society. Not only adequate counteraction to these threats, but also their prevention are becoming important tasks in ensuring the spiritual security of the citizens of our country, and these tasks can be solved by the joint efforts of the state, public organizations, traditional confessions and individuals who are not indifferent to the future of Kazakhstan.
It is possible to overcome the spiritual differentiation of Kazakhstani society, which threatens its very existence, only by filling “ ideological vacuum ”, formulating a clear development strategy based on value-target settings that are immanent in the culture and mentality of the people of Kazakhstan, and therefore, to a certain extent, are determined by traditional religious ideas. In this regard, the problem of finding effective tactical ways to counteract the destructive influence of non-traditional religious movements on public life becomes relevant, which will help ensure its spiritual security.
2.3 Ensuring spiritual security Kazakhsociety as a condition for counteracting destructive activity
Today, in the religious sphere of public consciousness, in fact, there is an open confrontation between traditional types of worldview and non-traditional, often alien. There is a struggle for the minds and souls of people, and especially it affects the youth. And the state should not remain indifferent in this struggle, since the issue on the agenda is - neither more nor less - about the protection of Kazakhstan's spiritual space. Much will depend on the fate of our country on who wins the victory in this space. The problem of ensuring the spiritual security of Kazakhstani society from destructive actionnon-traditional religious movements is not entirely reduced to the neutralization of this action, it is necessary to implement preventive measures and, apparently, much more important, the cultivation of traditional spiritual and religious values. Spiritual security, as one of the most important parts of national security, of course, deserves much more attention from both the authorities and the scientific community. As for the latter, it should be noted that its clearly expressed inertia in solving spiritual problems is connected with the historical " scientific "a legacy of the Soviet period, according to which it is still customary to consider everything spiritual as" superstructures » over the material « basis ”, and therefore the delusion is persistent, according to which the solution of material, primarily economic problems, will automatically entail the solution of spiritual problems. There is also an opposite position, proceeding from the determination of the material by the spiritual, since the connection between the material and the spiritual in public life should not be considered one-sidedly. These are aspects of social reality, interconnected, and therefore mutually defining each other. Therefore, to ensure spiritual security, it is important, of course, to address the problem of daily bread, but organization is no less important. spectacles ". Destructive actionsnon-traditional religious movements tend to increase, and therefore the strategy and tactics of ensuring spiritual security in this aspect (and in all others) should be adequate to the times.
3. Conclusion
Summing up the results of the analytical work carried out, based on the historical facts of the relationship between religion and culture after the separation of the latter, we can argue that culture is a natural - a fallen branch of religion, which constantly leads a steady movement with the help of the creative abilities of mankind. At the moment, modern culture is steadily falling into a morally ugly abyss. We can often notice the following: what was unacceptable, say, in the 60s-80s, is now acceptable and it would be wrong not to notice that even what was unacceptable has taken on a more terrible "FILTHY " character. In this regard, religion has as its duty to instruct and protect mankind in every possible way from such "MUD" and " ABOMINATIONS ” which covers more and more human souls. It would also be unacceptable not to say that even under the force of such a degradation of humanity, there are still untouched islands of culture that are trying in every possible way to preserve their ideals, but time is ticking...
Religion and culture are the subject of knowledge separately, and in their interrelation - forms of social consciousness, real and, above all, modern society, as its integral parts, complementary to each other.
The separation of culture from its religious foundations cannot remain without fatal consequences. Genuine cultural flourishing is unthinkable without an intense spiritual life.
Throughout the development of the history of man and society, we see the simultaneous reflection here of cultural forms with their religious content. In painting, this is expressed from rock paintings to icon painting; in music from pagan chants to church singing; in architecture from city walls to temple construction.
The terms "traditional" and "non-traditional" » Religions have different socio-philosophical implications. Thus, traditional religion is understood as a religion that has been widespread in a certain territory for quite a long time, generally recognized and having deep historical roots in the material and spiritual culture of society. Non-traditional religions have a number of common features, as well as specific features that have become widespread among NSD that have emerged in recent decades. In general, the activities of modern NRMs are characterized by the fact that they set as their goal a qualitative modification or deconstruction old tradition; act as a product of the syncretization of the old tradition with other religious traditions; tend to blur the lines between religion, science and philosophy; can abandon belief in the supernatural as the basic principle of religious systems and move into the realm of secular worldview, thereby going beyond the scope of religious content. There are objective factors that make it possible to use in the context of socio-philosophical analysis the concept of " non-traditional religious movements" for the purpose of description, without giving a political-legal and constructive-destructive dimension to any religions. It also makes sense to consolidate within the concept of NSD such categories as"sect", "totalitarian sect", "denomination", "cult", and "new religion" ”, acting as its separate varieties, without any meaningful and semantic damage to them.
Destructive NRMs should be understood as social religious institutions that are so diverse in their practice, rituals, creeds, methods of involving adherents, which are in opposition to traditional religiosity, and often to the world as a whole, and to varying degrees, but destructively affect the natural harmonious state individuals and the whole society, negatively compete with creative traditions and norms, established social structures, the state and culture. The essence of the destructive activity of the NRM lies in their encroachment on the personal religious worldview formed in the traditional religion, with the aim of discrediting the latter, while attempts are often made to take advantage of the inexperience of the individual, his trust or need for mercenary, criminal purposes. Moreover, the scope of encroachment in the modern world is not limited to specific religions, extending to the worldview integrity. Among the main signs of destructive NRMs are charismatic leadership, trans-confessional truth, intolerant attitude towards other religions, obsessive missionary work, restriction of freedom, total control over a person, a ban on communication with the outside world, mental violence, a rigid organizational structure, illegal actions, etc. These signs are subject to wide modification, but their identification is necessary in order to ensure the spiritual security of the whole society.
The problem of the influence of destructive NRMs on the processes of the safe functioning of the spiritual sphere of society's life was actualized at the turn of the 20th - 21st centuries. This is explained by the active use by destructive NRMs of modern means and methods, methodology and methods of manipulating the consciousness of people, destabilizing or completely destroying the spirituality of the individual, eradicating the uniquely personal, unique from his consciousness and worldview. All this speaks of destructive NRMs as a dangerous form of external and internal threats to the spiritual sphere of the individual and society, the manifestation of which is due to a number of social factors. The totality of such factors can be divided into macro- and micro-social, intra- and external social. On the one hand, they are associated with the processes of transformation of the socio-political and spiritual and ideological life of society, and on the other hand, they reflect the religious quest and psychological characteristics of NRM adherents. Both are the fruit of the destruction of the traditional worldview of the individual and society, which find themselves in a state of worldview vacuum ”, which led to the manifestation of social anomie (the process of disintegration of socio-cultural values and norms and opened the way for the cultural and spiritual expansion of the NRM in total, structural or ideological forms).
Today, religious movements are actively manifesting themselves in Kazakhstani social reality, which can be attributed to destructive NRMs. Representatives of destructive NRMs, carrying out their illegal and asocial activities in Kazakhstan, are actively trying to infiltrate and infiltrate educational and healthcare institutions, government and administration, industrial and commercial structures.
In order to effectively prevent and counter the destructive activities of NRMs in Kazakhstani society, it is necessary to ensure appropriate state and social control. It should be based on ensuring the spiritual security of Russian society, taking into account both the nature of destructive NRMs and the need to overcome the crisis of identity and the spiritual and ideological vacuum.
In the context of measures to ensure spiritual security, the most important direction is the speedy selection of a spiritual and ideological project that can not only effectively resist the destructive activities of the NRM, but also unite the multi-ethnic and multi-confessional Russian society. The Eurasian (neo-Eurasian) concept, which has a high potential and consolidating ability, can be considered as such a project. Prevention and counteraction to the destructive activities of the NRM will be effective only if spiritual security is ensured, which requires ideological support.
Thus, we can say that culture is inseparable from religion in its historical development. An important historical mission of culture and religion, which is acquiring unprecedented relevance in the modern world, has been and is the formation of consciousness of the unity of the human race, the significance of universal human moral norms, enduring values.
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