The article discusses the possible perspectives of interdisciplinary research, standing on the border of the study of culture and religion. The author proposes to illustrate the specificity of such interdisciplinary character on the example of manifestation of Western esotericism in adventure computer games of the 90s. In the first part of the article main occulture myths are identified with the help of methodological frame of the part is C. Partridge’s theory of occulture. The author comes to the conclusion that the occulture makes the plot of games commercially successful. In the second part of the article the author refers to the theory of circulation of cultural product, developed by the Birmingham school of culture studies, in order to understand how from a research point of view, it is possible to use the knowledge of the deep occult influence on the industry of adventure games. The article discusses in detail the three phases of circulation: production, consumption and identity. The author concludes that occult plots and elements of computer games are secondary in relation to movies and literature, but this secondary character also provides them with the commercial success determined by recognition and justification of expectations of players.
The article presents the analysis of the origins of the cinematic aesthetics of American film director David Lynch, which dates back to the classics of avant-garde cinema (Jean Cocteau, Maya Deren, and Kenneth Anger). The article provides an overview of the aesthetic of Lynch’s borrowings from the works of the classics of avant-garde cinema, particularly examines the work of Kenneth Anger. The transformation of the ideas of Crowley in Anger’s films gave rise to the use of esoteric motifs in contemporary cinema. The article demonstrates how strongly Anger affected Lynch’s aesthetics. Through Anger’s films, Lynch met esotericism of Crowley, whose teachings he has laid as the foundation for mythology of his films, especially Twin Peaks. There are themes that common to both Lynch and Crowley: sadism, sexual perversion, drugs. These themes demonstrate how much Lynch relied on Crowley’s magic. Crowley’s idea of the spiritual double (Higher Self) was the basis for theme of dissociative disorders common to most of Lynch’s movies. The article concludes that Lynch deliberately appeals to esoteric teachings, which are the most difficult and inaccessible to the masses, using them as a building material to create his own original aesthetics. Key words: western esotericism, culture studies, religious studies, cinema studies, film aesthetics, D. Lynch, J. Cocteau, M. Deren, K. Anger, A. Crowley Pavel G. Nosachev
The article deals with the teaching of moral theology in Kyiv-Mohyla college/academy. It considers, what moral theology in the 17th century was and in what way it was different from scholastic theology. Then it considers, how theology in Kyiv College wos taught ang whether moral theology was taught as a separate disciplibe or not. At last theological course of Stephan Jaworsky is considered in detail, where elements of moral theology were incorporated in course of scholastic theology.
One of the Christian Arabic manuscripts of the Mingana Collection (MS Chr. Arab. 71) contains a treatise on peculiarities of different Christian denominations compiled by a Coptic author. The author offers a survey of beliefs and customs of the Franks as well as of Eastern Christian communities: the Melkites, the Armenians, the Syrians (Jacobites), the Nestorians, and the Nubians. The present article discusses the available information about the author of the treatise and the text. The article includes an annotated Russian translation of the treatise.
The paper contains an academic program of discipline «Sociology of Religion and Secularization». The discipline can be included in different humanities academic programs.
The Christian Arabic medieval historian (13th c. A.D.) Ǧirǧis al-Makīn ibn al-ʿAmīd is well known not only in Eastern Christian and traditional Muslim historiography, but also in Western scholarship since the 17th century. However, the first volume of his most important work – al-Maǧmūʿ al-mubārak ('The Blessed Compendium') – still remains unpublished. The present study discusses the section of al-Makīn’s history devoted to the Byzantine Emperor Anastasius (c.430–518). The study includes a Russian translation of the section, based on four manuscripts, and a commentary on the text and its sources.
Based on extensive collection of interviews with Soviet, mostly - Ukrainian, - Jews born before the World War II, the essay examines the problem of religious observance and attitudes to it before and after the war concentrating on the circumcision, the first rite of passage, primal in Judaism and exceedingly dangerous during the Holocaust.
The article discusses the inclusion of postructuralism in the methodology of modern religious studies on the example of works of one of the leading contemporary religious scholars K. von Stuckrad. The works of von Stuckrad from the very beginning was multidisciplinary: he studied shamanism, astrology, Western esotericism, the problem of the relationship of science and religion; he was also aware of modern sociocultural theories and used the concepts of M. Foucault, R. Rorty, P. Bourdieu, B. Latour, E. Fischer-Lichte, and W.J.T. Mitchell. This methodological openness makes his theory the best illustration of both advantages and disadvantages of interdisciplinary in the study of religion. Stuckrad is one of the few religious scholars, who managed to apply the methodology of discourse analysis in religious studies. Stuckrad went from essentialism of A. Faivre to poststructuralism in the spirit of M. Foucault. The general direction of his latest studies follows the logic of constructionist form of discourse analysis. From the theory of Stuckrad we can deduce the following. The division between the ethical and emic levels of description popular in modern religious studies doesn’t work; the boundaries between scientist and what he studies, between religious studies and religion change constantly. Any scientific study is a process of creation that is studied, the researcher in religious studies creates modern discourse of “religion”, and religious studies are determined by his personal beliefs and worldview. Replacing religion with discourse of “religion”, Stuckrad destroyed the very subject of religious studies