In this article, we investigate features of the incorporation into the political elite in the Orel region. From the point of view of the author, specificity of Orel`s case lies in the fact that until now the processes of incorporation into the regional political class are managed by representatives of the old nomenklatura of Orel region, who were put into power by ex-governor Egor Stroev. The distribution of power in the Orel region is almost entirely dependent on the former governor. In the modern Russia, it is not an exclusion. The continuity of the reproduction of political elites characterizes Russia at the federal level, and it is spread over the practice of incorporation of regional political elites as well. From the point of view of the author, Egor Stroyev`s factor is decisive in the practice of political legitimation of new governors of the Orel region – Aleksander Kozlov and Vadim Potomsky. Despite the differences in transmitting into the Orel region, it is non-disputable that at one time both of them represented the powerful circles of federal groups in the field; they had to solve problems on their own. Eventually, the need of creating the own team turns into a certain problem due to a shortage of loyal and professional bureaucracy. To a certain degree, limited staff resources explains the desire of both governors to get Egor Stroev’s support and efficiently combine local people and «vikings» in the new political class of the region. The consensus between the «old» and the «new» elite is the optimal model of the dialogue. However, the renewal of the political elite of the Orel region may reduce the value of the factor of Egor Stroev; it can bring some uncertainty into the development of the political elites and indicate difficult processes within the elite community. Further reproduction of the political elite in the Orel region will need some kind of authority and popular actors. Nevertheless, it is unlikely that the search for such a figure will have positive results.
This work tries to discuss the influence Wittgenstein have exerted on contemporary relativism, analyzing the concepts form of life, language game, and certainty, among others. The analysis is made by means of raising the question on the relationship between the scientific language game and the religious one. My intention is to show the basic connections that allow us to overcome relativist perspective. The paper analyzes the place religion had in Wittgenstein’s life and in his first work («Tractatus») as well.
This article is devoted to the analysis of ancient Greek religion, but rather the theory of the origin of anthropomorphism. In the article the author examines the works of Xenophanes, Heraclitus, F. Shahermayra, F. Betancourt, R. Carpenter, H. Weiss, B. Fagan, etc. The author focuses on the fact that the infamous home anthropomorphism of Greek religion is quite common, and later emerged in this religion around the time of the IX-VI centuries. BC At that point, and the sayings of the great philosophers. Most scientists attribute this to the onset of the Dark Ages, Toe is with the onset of the revolution in the religion of ancient Greece. Former fragmented and confusing, Greek mythology has been systematized and formed the basis of the ideological matrix. Because of this common cultural space created Hellenic world. But the author fails to realize that such gods as Zeus and Poseidon, these were the gods in the spirit of Heraclitus and Parmenides, and just as its internal constitution of the Spartans did not give the Greeks, so does their true religious beliefs they left esoteric for The external world by offering popular and understandable to any person anthropomorphic fake.
Despite the fact that Western society often questions the need for the presence of religion as a political actor in the public sphere, many elements allow us to assume that this presence is beneficial both socially and politically. Such religions as Christianity created the foundation of a democratic society, in which human rights are respected. It is not just that belonging to religion helps a person to gain a special meaning of life. It also forces to respect certain basic values that play a relevant role in the political sphere: the dignity, equality and freedom. Religion adds the moral objectivity to these concepts, contributing to the moral improvement of the citizen.
The article is devoted to the peculiarities of the perception of the Orthodox doctrine and ritual in mass consciousness. Orthodoxy is considered not only as a component of domesticculture, but also as a result of modernization of the social space. The restoration of legal and cultural status of Orthodoxy has not resulted in the restoration of its influence overthe populationof the country, despite the claim for spiritual monopoly. Constantly interacting with mythological and secular factors of culture, Orthodoxy adapts itself for changing social conditions and is developed as multilevel and multiple religious system. Orthodoxy forcedly turns into the religion of the individual, which is reduced to convenient forms and is taken out from the public sphere. Only formalities of traditional ritual practice are fixed in the public space. The article analyses the main mythologemes, which arisebecauseof the orthodox way of living. Orthodoxy appears as one possible way of self-identification of the individual, having weak communications with religious consciousness. The patterns of the transformation of the religious doctrine in the ordinary consciousness, which arereduced to the designing of mythologemes with formally religious plot, the archetypical basis and secular functions are marked out.