The problem of religious revival in Russia and the development of Russian re-ligious culture after the fall of the Soviet ideological system in 1991 is one of the urgent and intensively developed problems of modern social philosophy. In a country where for several decades all forms of religious life were banned, and any religiosity was subjected to obvious ( Lenin, Stalin and Khrushchev) or hidden (in the last years of the USSR) persecution, religious consciousness was not only not suppressed. But it is also awakened with unprecedented strength before, becoming one of the determining factors of the political and spiritual life of the entire post-Soviet space. The full significance of this phenomenon has not yet been revealed by history and philosophy, but without understand-ing it now it is impossible to imagine the dynamics of the processes taking place in our country. One of these processes is the adaptation of the educa-tional space of Russia to the new spiritual picture of society, and the most im-portant aspect of it can rightly be considered the discussions around the newly introduced school discipline "Fundamentals of religious culture and secular ethics", reflecting almost in its entirety the modern ideological state of the Rus-sian pedagogical community, and, in part, and society as a whole. This article is an attempt to answer the questions: how was the current concept of school religious education formed? Should it be religious or religious studies and cul-tural? What are the main principles of this concept? How does the practice of its implementation comply with these principles? What is the perception of this innovation in Russian society, and, in particular, in the educational space? And finally, what are the prospects for this new trend in Russian education? To solve the problem, such methods as analysis, synthesis, induction, deduc-tion, and the unity of the historical and logical were used. In the course of the research, the main approaches to teaching the fundamentals of religious culture that take place in the Russian educational space (secular ethics included in the new course were initially viewed as a politically correct appendage to its main religious content) were identified, the main trends in Russian educational poli-cy related to the problem of religious culture and its compatibility with the principle of secular education, identified some prospects for further research. An analysis of the problem leads to the conclusion that, on the one hand, the need to integrate religious education into the educational system of Russia is long overdue, on the other - that the current solution does not suit any of the parties to this process. The principles of selectivity and confessional orienta-tion of the modules of the new discipline cannot be fully implemented, the con-tent of the curricula does not correspond to the goals of religious studies, a clear understanding of which, moreover, is lacking
S. V. Nikonenko 1 the AristoteliAn wAy of life as contemPorary moral ontology The matter of the article is the study of the concept Aristotelian way of life as the concept of contemporary moral ontology. Several moral philosophers are considered: a. Flew, B. Williams, a. Macintyre, S. Hampshire, J. L. Mackie, R. M. Hare, etc. according to Flew, moral rationality is only the capacity to act and to be responsible in moral way. Moral rationality does not define the essence of moral acts. Williams treats aristotle as a moral anti-realist. Macintyre proposes practical rationality, unlike the "theoretical" one, that depends on actions and not only on thoughts. Macintyre thinks that practical rationality is changeable in history. He calls the stage of practical rationality a tradition. S. Hampshire's criticism of aristotelian way of life is considered. He thinks that aristotle is a founder of moral substantialism. The Aristotelian way of life is an ethics of individual perception. Ethical virtues must be conscious, but they are not rational in metaphysical sense. aristotle's Nicomachean Ethics is studied in the article. There are three main ideas of aristotle that have been influenced the analytical moral philosophy: 1. The unity of all the virtues; 2. The practical character of morality; 3. The freedom of individual will. aristotle taken in the mirror of analytic moral philosophy is an adept of practical thinking, incompatible with moral rationalism and substantialism. There are main characteristic features of the aristotelian way of life: 1. It is an ethics of individual perception, 2. Individual perception is possible only in moral tradition, 3. Ethical virtues must be conscious, but they are not rational in metaphysical sense, 4. It is inseparable from analysis of moral actions, 5. It is in some aspects independent of language, 6. It is a possible standard of individual eudemonia. Ontology of the aristotelian way of life is criticized here. It is an ontology of individual subject in his connection with tradition. any practical moral rationality and aristotelian way of life may be fulfilled only in society. Refs 18.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
hi@scite.ai
10624 S. Eastern Ave., Ste. A-614
Henderson, NV 89052, USA
Copyright © 2024 scite LLC. All rights reserved.
Made with 💙 for researchers
Part of the Research Solutions Family.