Carefully! Religious extremism! Abstract: Religious extremism: essence, causes, ways to prevent

12.10.2019

Youth as a demographic group of society is among the most vulnerable to the spread of extremism. National Security Strategy Russian Federation until 2020 indicates that among the main sources of threats to national security in the sphere of state and public security is the extremist activity of nationalist, religious, ethnic and other organizations and structures aimed at violating the unity and territorial integrity of the Russian Federation, destabilizing the internal political and social situation in country.

Extremist activity must be combated. To do this, it is necessary to study the essence and forms of this phenomenon. The Strategy notes that “in order to prevent threats to national security, it is necessary to ensure social stability, ethnic and confessional harmony, increase the mobilization potential and increase national economy improve the quality of work of public authorities and form effective mechanisms for their interaction with civil society in order to realize the citizens of the Russian Federation the right to life, security, work, housing, health and healthy lifestyle life, accessible education and cultural development”.

The greatest danger as to the national security of the Russian Federation, its cultural, civilizational and socio-political structure is borne by organizations belonging to the directions of Islamic radical fundamentalism (claiming to establish its influence not only in traditionally Muslim regions, but throughout the country) and new religious movements destructive nature. The main world religions, such as Christianity, Buddhism, Islam, are based on tolerance and philanthropy, are not aggressive in nature, do not directly call for enmity towards those of other faiths. However, there are religious movements that directly justify violence and cruelty.

Extremism, as you know, in its most general form is characterized as adherence to extreme views and actions that radically negate the norms and rules existing in society. Extremism that manifests itself in the political sphere of society is called political extremism, while extremism that manifests itself in the religious sphere is called religious extremism.

In the last decade, the concept of "religious extremism" has been used more and more widely, and it is understood as inhumane activity emanating from a religion that promotes violence. However, this term is conceptually contradictory: religion, in itself, as a sociocultural phenomenon, inherently cannot carry aggression, and if it does, then it is no longer a religion, but some kind of extremist trend and cannot be called a religion. This type of extremism actively exploits individual doctrinal provisions of religion (at present, there is a particularly active use of Islamic rhetoric), - hence the impression that this kind of extremism is religious.

There is no unambiguous definition of religious extremism. The effectiveness of political and law enforcement practices depends on the clear definition of the very concept of "religious extremism." One can only give a general description of religious extremism. Religious extremism is:

a type of religious ideology and activity that is characterized by extreme radicalism, focused on uncompromising confrontation with established traditions, a sharp increase in tension within the religious group and in the social environment (aggression, destructive nature of goals and activities);
the ideology and practice of certain movements, groups, individual figures in confessions and religious organizations, characterized by adherence to extreme interpretations of the dogma and methods of action to achieve the set goals, spreading their views and influence;
realization of ideas, relations and activities of organized social subjects on the basis of a certain fundamental religious experience, which forms a negative perception of social existence as the embodiment of the improper, and requires a radical change in society to the ideal - due (in terms of the content of this religious experience and the corresponding religious picture of the world and ideology ) through all forms of social violence and in all spheres and at all levels of society.

In modern conditions, religious extremism is formed as an expansion of religious and pseudo-religious organizations and systems. With its help, appropriate models of the social structure and behavior of individuals, and in some cases, models of globalization are formed. Religious extremism is a complex complex social phenomenon, which exists in three interrelated forms:

as a state of consciousness (public and individual), which is characterized by signs: hyperbolization of the religious idea, giving properties to the whole part of the social phenomenon, nihilism and fanaticism;
as an ideology (a religious doctrine characterized by an unambiguous explanation of the problems of the existing world and offering simple ways to solve them, dividing the world into “good” and “evil”), giving a dominant position to one of the aspects of being that does not correspond to the hierarchy of values accepted in society, ignoring, leveling others norms;
as a set of actions to implement religious doctrines.

Forms of religious extremism:

intra-confessional (aimed at a deep deformation of the confession);
non-confessional (aimed at eliminating other confessions);
personality-oriented (aimed at the destructive transformation of personality);
ethno-religious (aimed at the transformation of the ethnic group);
religious and political (aimed at changing political system);
social (aimed at changing the socio-economic system).

These types of religious extremism are often of a mixed nature and do not manifest themselves in their pure form. The purpose of religious extremism is to radically reform the existing religious system as a whole or any of its components. The realization of this goal is connected with the tasks of a deep transformation of the social, legal, political, moral and other foundations of society associated with the religious system.

Criteria for religious extremism as a social threat:

the presence of a special mission, formed on the basis of religious experience or on the basis of an assessment of religious texts;
the cult of one's own exclusivity and superiority, the radical self-difference of a religious group in relation to other religious groups and secular society as a whole, the presence of an aristocratic code of conduct (comparison of oneself with the "aristocracy of the spirit");
own subculture filled with the spirit of expansion;
high group cohesion and corporatism;
the presence of a religious doctrine of the transformation of the world, even if by negating it, and categorical consciousness;
activity of distinctive confrontation in relation to "alien";
aggressiveness towards society and other religious groups.

The essence of religious extremism is the denial of the system of traditional

societies of moral and ethical values and dogmatic principles and aggressive propaganda of worldview aspects that contradict traditional universal values. This is manifested, in particular, in the desire and desire of adherents of a certain confession to spread their religious ideas and norms to the whole society.

Characteristic features of religious extremism: extreme intolerance towards dissent, towards all those who believe differently and especially towards non-believers, the preaching of one's exclusivity and superiority over others, xenophobia.

Religious extremism manifests itself not only in the religious environment. It is often directed against a secular state that exists social order, the laws and norms in force in it, in particular, regulating state-confessional relations, in the most extreme forms, focusing on theocratic rule. Religious extremism has manifestations in the sphere of politics, culture, interethnic relations. In these cases, it acts as a religious motivation or religious ideological formulation of political, nationalist, etc. extremism. Slogans, appeals, ideological actions of extremist religious organizations, as a rule, are addressed not to the mind, but to the feelings and prejudices of people, designed for uncritical, emotional perception, blind adherence to customs and traditions, for the effect of the crowd. And actions, sometimes extremely cruel,

aimed at sowing fear, suppressing the enemy psychologically, causing shock in society.

The social environment of religious extremism is mainly made up of marginalized and disadvantaged strata and groups of society who experience a feeling of dissatisfaction with their position and uncertainty about the future, fears of undermining or losing their national or confessional identity.

Religious extremism, like other forms of extremism in society, can be generated by socio-economic crises and their consequences, such as unemployment and falling living standards of people, socio-political deformations and upheavals, national discrimination, historical grievances and religious strife, the desire for social, political and ethnocratic elites and their leaders use the religious factor to achieve their goals and satisfy their personal political ambitions. Various components of the social life of peoples can also act as sources of religious extremism.

Among the main reasons contributing to the growth of religious extremism in the Russian Federation, internal and external should be singled out: socio-economic, political, cultural and educational, illegal activities of foreign special services and various extremist centers.

A characteristic feature of modern extremism and, as a result, terrorism, which Russia has encountered, is the fusion of ethnic extremism and criminal terrorism. At the same time, the religious factor is often used as an ideological and organizational basis in the implementation of the practical interests of political subjects.

Despite the emphasis in the socio-political discourse on the connection between Islamic radical organizations and extremist political strategies, destructive religious organizations should be put in the first place in terms of the degree of public danger. In the political and legal sphere, they are leaders in the number of crimes committed, financial fraud and corruption. In the cultural and civilizational plane, it is precisely such religious organizations that pose the greatest danger to the traditional spiritual and value foundations of Russian society.

Fundamentalism is religious extremism (missiological, extraverted component of religious activity) - terrorism on a religious basis. Fundamentalism and extremism are interconnected. The second is a consequence and development of the first. In its extreme forms, religious fundamentalism degenerates into extremism. In this sense, religious extremism is just a commitment to extreme views and measures in an effort to rebuild the world in accordance with religious fundamentalist views. Extremism is a tough attitude towards "strangers". But in this internationality (orientation) religious extremism does not yet turn into the form of open violence. However, it is extremism that becomes the last step towards the emergence of terrorism.

Religious-political extremism is a type of extremist activity aimed at inciting religious or national enmity and hatred, forcibly changing the state system or forcibly seizing power, violating the territorial integrity of the country. The combination of religious intolerance with political activity gives rise to religious and political extremism.

Religious-political extremism has its own characteristic features. The main goal of religious and political extremism is a violent change in the state system, the desire to replace secular government with a theocracy (a political system in which religious leaders have a decisive influence on state policy). Religious-political extremism is a type of activity that is motivated by religious postulates or slogans, which distinguishes it from economic, nationalist, environmental and other types of extremism, which have a different motivation. Religious and political extremism is distinguished by the desire of the subjects of extremist activity to appeal to traditional confessions (Orthodoxy, Islam, etc.) in order to possibly receive help and support in the fight against "infidels", representatives of other "hostile" confessions. This type of activity is characterized by the dominance of violent, forceful methods of struggle to achieve their goals in politics. Religious-political extremism can manifest itself in the form of separatism motivated or camouflaged by religious considerations.

The use of terrorist, violent methods of struggle by supporters of religious and political extremism, as a rule, deprives it of the support of the broad masses, including representatives of those religious teachings, whose followers the participants declare themselves to be extremist organizations and groups. Therefore, religious and political extremism refers to one of the forms of illegitimate political struggle, that is, not in accordance with the norms of legality and ethics shared by the majority of the population.

The socially dangerous activities of extremist religious organizations, political extremism, must be actively opposed by the institutions of the state and civil society. Constant explanatory, preventive work must be carried out to prevent extremist manifestations in all spheres of the political and religious life of society. Only with purposeful, constant work to prevent and counter religious extremism and fundamentalism is it possible to secure both the population and the state from extremist and terrorist crimes.

Extremism in the actions and attitudes of people. Forms of extremism. Extremism religious and non-religious (political, ethnic, social). Examples of "right" and "left" political extremism.

Characteristics of a religious extremist: a sharp denial of dissent, persistence in affirming the chosen way of thinking and acting, up to the readiness to "death for the faith." Samples of "martyrs of the faith".

Extremism is intra-religious, intra-confessional and inter-religious, inter-confessional. "Splicing" under certain conditions of religious extremism with political, ethnic, ethnocentrism. Religious-political and religious-ethnic extremism.

Extremism of religious individuals, groups, organizations in relation to non-religious groups, institutions, culture and extremism of non-religious individuals, groups, formations in relation to religious individuals, groups, communities, organizations, religious culture. Extremism anti-extremism.

Criminal religious extremism, its signs and connection with terrorism. The use of violence in extremist-religious practice. The use by terrorist groups of extremist-oriented religious individuals and groups to achieve their goals terrorist activities. Terrorist religious groups.

Lecture text.

Lecture plan.

1. The concept of extremism.

2. Forms of extremism: social, ethnic, political, religious.

3. Religious classification of types of religious extremism: intra- and extra-confessional, personality-oriented; ethno-religious; religious and political; social.

4. Ethno-religious extremism in the context of ethno-political conflicts.

5. The concept of criminal religious extremism (CRE). Criminological classification of its manifestations.

Religious extremism is a relatively young concept that has not yet received a legal definition in legislative acts. This is explained by the versatility of the manifestation of extremism as such in public life. In addition to religious, researchers identify various forms of extremism: “Extremism (E.) extends both to the sphere of public consciousness, social psychology, morality, and to relations between social groups (social E.), ethnic groups (ethnic or national E.), public associations, political parties, states (political E.), confessions (religious E.)”.

Generally, extremism (French extremisme, descending from Latin extremus - extreme) is most often political in nature and denotes commitment to political life(both in ideology and in activity) to extreme views and actions. “Extreme” here is an axiologically loaded epithet, designed to emphasize the dangerous balancing of extremist-minded and acting subjects on the verge of what is permitted by morality and law (in case of going beyond this line, an act can be qualified as deviant, delinquent, criminal according to the degree of social danger).

Until recently, German criminologists (Egon Rössmann, H.-J. Kerner) were generally inclined to identify extremism precisely with its political form. Such extremism can be, for example, "right" or "leftist". From their point of view, in Germany, representatives of right-wing extremism “…include persons, organizations and groups that oppose authoritarianism, pluralism, parliamentarism, nationalism… A distinctive feature of right-wing extremists in Germany was their racist views… Left extremists of all shades are united by a belief in a ‘classless society". The starting point can be both Marxism-Leninism and anarchism. ...Left extremists are divided into two groups: "orthodox communists" and "new left"<догматического и недогматического толка>. The dogmatic new left includes groups oriented towards Marxist-Leninist teachings and at the same time criticizing the bureaucracy and imperialism of the Soviet system. "New Left" non-dogmas reject Marxism-Leninism. They don't have a solid ideological basis."

Russian legal definition extremism contained in the federal law "On counteracting extremist activity" dated July 25, 2002 N114-FZ. The legislator here applied the descriptive method and set the definition by a simple enumeration (Article 1 as amended on July 27, 2006), so it is advisable to reproduce it in its entirety:

"one) extremist activity (extremism):

a) the activities of public and religious associations, or other organizations, or editorial offices of the mass media, or individuals in planning, organizing, preparing and taking actions aimed at:

forcible change in the foundations of the constitutional order and violation of the integrity of the Russian Federation;

undermining the security of the Russian Federation;

seizure or appropriation of power;

creation of illegal armed formations;

carrying out terrorist activities or publicly justifying terrorism;

inciting racial, national or religious hatred, as well as social hatred associated with violence or calls for violence;

humiliation of national dignity;

the implementation of mass riots, hooligan actions and acts of vandalism based on ideological, political, racial, national or religious hatred or hostility, as well as on the grounds of hatred or hostility against any social group;

propaganda of exclusivity, superiority or inferiority of citizens on the basis of their attitude to religion, social, racial, national, religious or linguistic affiliation;

obstruction of the legitimate activities of public authorities, election commissions, as well as the legal activities of officials of these bodies, commissions, combined with violence or the threat of its use;

public slander against a person holding a public office of the Russian Federation or a public office of a subject of the Russian Federation, in the performance of his official duties or in connection with their performance, combined with the accusation of the said person of committing the acts specified in this article, provided that the fact libel established in court;

the use of violence against a representative of state power or the threat of use of violence against a representative of state power or his relatives in connection with the performance of his official duties;

encroachment on the life of a public or public figure committed in order to stop his state or other political activities or out of revenge for such activities;

violation of the rights and freedoms of a person and a citizen, causing harm to the health and property of citizens in connection with their beliefs, race or nationality, religion, social affiliation or social origin;

creation and (or) distribution of printed, audio, audiovisual and other materials (works) intended for public use and containing at least one of the signs provided for in this article;

b) propaganda and public display of Nazi paraphernalia or symbols or paraphernalia or symbols confusingly similar to Nazi paraphernalia or symbols;

c) public calls for the implementation of the specified activities, as well as public calls and speeches encouraging the implementation of the specified activities, substantiating or justifying the commission of the acts specified in this article;

d) financing of the specified activity or other assistance in planning, organizing, preparing and performing the specified actions, including by providing for the implementation of the specified activity financial resources, real estate, educational, printing and material and technical base, telephone, facsimile and other types of communication, information services, other material and technical means.

It is easy to see that in this article of the federal law, the words “extremism” and “extremist activity” are used as synonyms, although it is obvious that their meaning should be distinguishable. The legislator almost exhaustively tried to list the forms of extremist activity, but did not reveal the essence of extremism and its nature. Analysis of the list given in the law shows that extremist activity in its content can be expressed in three independent groups acts: a) physical actions (for example, the implementation of terrorist activities, the implementation of riots, hooliganism and acts of vandalism based on ideological, political, racial, national or religious hatred or enmity); b) dissemination of extremist ideas and thoughts in society (incitement of racial, national or religious hatred, etc.); c) financing of extremist activities (paragraph “d” of article 1 of the Federal Law “On counteracting extremist activity” dated July 25, 2002 No. 114-FZ). This law supplements and clarifies the offenses provided for by Art. 148, 149, 243, 244, 280, 282 1 and 282 2 of the Criminal Code of the Russian Federation.

There is an interconnection and mutual influence of religious and non-religious extremism; they relate to each other as general and special - all the causes of extremism as such are present in the context of religious extremism, however, the latter retains its specificity.

In our opinion, the most appropriate description phenomenon religious extremism gave the Russian religious scholar A.P. Zabiyako: “Religious extremism (R. R.) ... is a type of religious ideology and activity that is characterized by extreme radicalism, focused on uncompromising confrontation with established traditions, a sharp increase in tension within the religious group and in the social environment. E. r. it is represented by currents that have arisen: 1) within a certain confession as a result of the radicalization of existing dogmas, values and norms (Anabaptism in Christianity, Wahhabism in Islam, etc.); 2) outside the established confessions as a result of the syncretization of different creeds or the creation of a new doctrine (AUM Shinrikyo, etc.)<…>The complex and contradictory trends that accompany the formation of religions determine that the doctrine and practice of many confessions contain elements whose intensification creates the possibility of E. r.<…>The purpose of E. river. is a radical reform of the existing religious system ... From t. the purposes differ two basic types E. r. – intra-confessional oriented and socially oriented.<…>The consequence of E.r. in religious life is a confrontation within the confession, which leads either to the suppression of a radical movement, or to a compromise with it and the emergence of a reformed religion, or to a split and the emergence of a new religious movement, a sect.

It is important that the cited source also contains an attempt specific classification of religious extremism, which no legislator is capable of, since lawmaking is focused on identifying and regulating the general, and not the particular. So, depending on the main focus, religious scholars distinguish: 1) intra-confessional (our term - I. D.) or intra-confessional (inter-confessional struggle within one religion, sectarian separatism, can be carried out by constitutional methods, but contradict the principles of religious law, for example , church / canonical Christian law, Islamic fiqh in the interpretation of specific madhhabs, etc.), 2) extra-confessional (our term - I. D.) or other confessional (illegitimate struggle with other religions within one country, transfer of the object of aggression to the outside , on people of other faiths, and not on “non-Slavs”), 3) personality-oriented (destructive transformation of the individual, up to the so-called “mental death of the individual”), 4) ethno-religious (suppression of alien ethno-religious groups within the country and abroad, may be accompanied by racial/ethnic segregation - "cleansing"), 5) religious and political (deformation of the legal system of the state under the guise of religious slogans in order to conquer political power) and 6) social (transformation of socio-economic social relations, usually with the hope of restoring archaic or obsolete religious and legal institutions) religious extremism.

Against the background of relatively recent attempts to raise the concept of religious-political extremism to a generic one, the essential point here is the inclusion of religious-political extremism in the context of religious extremism as a specific component of homogeneous phenomena.

Ethno-religious (religious-ethnic) extremism usually has a broad ethno-political overtones, which is emphasized by modern political scientists and orientalists. The religious factor often plays a key role in the self-identification of representatives of the titular nation. This is not just about religiosity, but about belonging to a historically determined religion (confession) or a strictly defined intra-confessional teaching (for example, a specific madhhab of Sunni fiqh - Hanbali or Hanafi). Under the conditions of sovereignization in the post-Soviet space, titularity (i.e., belonging to a titular - cultural and state-forming ethnic group or people) began to bring profit, since it turned out to be closely intertwined with the mechanisms for distributing power and financial flows.

All ethno-political conflicts (including a religious component) are divided by conflictologists into five types depending on the true (often disguised) goals of the competing parties involved in them: “1) Conflicts based on separatism, the desire to separate from another ethnic group. -national education. These include the Abkhaz-Georgian conflict, Transnistria, and the Kosovo conflict. 2) Conflicts caused by irredentism, i.e. the desire of an ethnic group to reunite with the main part of its ethnic group or to receive lands that historically belonged to it and are under foreign rule. It - Nagorno-Karabakh, South Ossetia. 3) Disputes regarding the administrative status of a particular territory, demands put forward on behalf of an ethnic group for its increase, for example, from autonomy to a subject of the federation. 4) Border disputes, demands for border changes. 5) Socio-political conflicts based on the requirement to expand representation in power and equalize living standards in different regions. For example, this kind of … conflict in Tajikistan … had a quasi-ethnic dimension. In the context of the weakness of national identification, northern Tajiks were often perceived in the south ... as representatives of a non-Tajik ethnic group ... ". An interesting observation is that the intensity of coloring the ethno-political conflict in religious tones is inversely proportional to the strength of the positions in the given territory of the traditional confession for it - the lower the authority of the legalized doctrine, the more often the ethnic conflict is covered up with slogans of religious renaissance.

Under religious extremism modern criminologists understand a social phenomenon that manifests itself in four interrelated forms: a) religious consciousness, b) religious ideology, c) religious activity, d) religious organization. They note the trend of criminalization of mass consciousness in Russia in the last decade, which, in their opinion, was facilitated by the spread of neo-Nazi and religious-nationalist movements, as well as non-traditional/alternative religiosity, causing outbursts of aggressive xenophobia among a certain part of the population.

religious extremism does - 1) religious public (less often individual) consciousness, if and only if it has signs of totalitarianization and hyperbolization of the value of a certain conglomerate of religious ideas to the detriment of all other religious and secular ideas (for example, nihilism and fanaticism); 2) a religious ideology characterized by the arbitrary declaration of " absolute truth”, accompanied by ignoring or neglecting the significance of alternative points of view. At the same time, axiologically, the world is drawn in monochrome, with a sharp delimitation of its own (“white”) from everything else “black”; 3) religious activities aimed at implementing the proclaimed ideology using methods of physical and mental violence; 4) religious organizations falling under the legal definition of an "extremist organization" (for example, totalitarian sects, destructive cults). Religious extremism may be characterized by such features as particularism, conformity of mind, irrationality of thinking, irregularity of manifestation, stereotyping of behavior (social rigidity) - blind copying of models fraught with the "glory of Herostratus". Modern Islamic scholars in the process of studying Islamic extremism in the Caucasus and Central Asia come to disappointing conclusions and forecasts.

It should be emphasized that not every religious extremism is associated with mandatory violence, but if such is observed in the form of socially dangerous, unconstitutional or immoral acts prohibited by criminal law, it is advisable to use concept criminal religious extremism , which has five typical manifestations: 1) institutional (implies the presence of illegal organizational forms expressly prohibited by criminal law - art. 239, 282 1, 282 2 of the Criminal Code of the Russian Federation); 2) isolated non-institutional (a sign of attitude towards religion is directly indicated in the text of the law - Article 282 of the Criminal Code of the Russian Federation); 3) non-isolated extra-institutional (signs of a religious motive or attitude to religion are not directly spelled out in the text of the law - Article 280 of the Criminal Code of the Russian Federation); 4) terrorist (any crimes of a terrorist nature committed for religious reasons, such criminal religious extremism falls within the competence of terrorism, since it has a very specific phenomenology and factorial conditionality); 5) “non-specific” (the term is conditional. - I. D. Combines all other socially dangerous abuses - into broad sense words - freedom of conscience and religion, coupled with an encroachment on various social values).

Criminologists emphasize that criminal religious extremism (hereinafter referred to as CRE) is an independent subspecies of religious extremism that has its own determination. Physical violence or the threat of such is not an essential feature of the activity form of CRE, which complicates the task of law enforcement agencies in accurately qualifying crimes. At the same time, the essential characteristic of the activity form of CRE is a specific mental violence, manifested in the suppression of the spiritual self-consciousness of the individual, the freedom of his spiritual self-determination and self-identification, in the imposition of alternative / not characteristic of him religious ideas and values against or in addition to his will (identify as a generic the concept of independent "spiritual extremism" heuristically does not make sense). Self-reproduction of CRE is possible only through its organized forms, which is a qualifying sign of the relevant corpus delicti and an aggravating circumstance for the defendant. A feature of modern CRE can be the abuse of both legal organizational forms and legal means of exercising the rights and freedoms of man and citizen, in particular, freedom of conscience and religion. The CRE prevention system can be effective if it is directed at all components of the phenomenon of religious extremism - consciousness, ideology, activities, organizations. Actually, in the context ethno-religious terrorism as a criminally punishable act, it can only be about CRE.

Terrorism – “a complex socio-political and criminal phenomenon, due to ... the contradictions of social development ... It is a multifaceted threat to the vital interests of the individual, society and the state, one of the most dangerous varieties of political extremism on a global and regional scale.<…>Terrorism includes several interrelated elements: the ideology of terrorism (theories, concepts, ideological and political platforms); terrorist structures (terrorist ..., extremist - religious<в т.ч.>, organized crime structures), as well as the actual terrorist practice (... activity)”.

Typologies of terrorism lots of. One of the most consistent names seven types of terrorism: 1) political - associated with the struggle for public power and aimed at intimidating a political opponent and his supporters (its subtypes can be - ideological, class, separatist, ethnic, subversion, environmental); 2) state - is implemented by the state machine in order to establish a totalitarian regime and enslave its own population in tyrannical states; 3) ethno-religious (which we will continue to be interested in par excellence) - is carried out for the sake of the triumph of their nationalistic and religious ideas (its subtypes can be called - inter-religious, inter-confessional, intra-confessional, sectarian); 4) general criminal (mercenary, "mafia") - committed criminal organizations for the purpose of enriching and eliminating competitors from a highly profitable market, as well as for the sake of intimidating weak governments (its subtypes can in some cases be both political and religious); 5) military - demoralizing the army and civilian population of the enemy, can be carried out with the use of weapons of mass destruction (chemical, nuclear, etc.); 6) "idealistic" - inherent in persons with a flawed psyche, lone terrorists who stand up for the "victory of justice in the whole world" and the triumph of the "great idea" (an example is the image of fidai - sacrificing himself for a "holy cause"); 7) partisan - characterizes the actions of non-military personnel in their armed struggle against the aggressor.

Terrorism must be distinguished from terror - "a method of political struggle, which consists in the mass and purposeful implementation of actions to intimidate and suppress political and other opponents, including their physical destruction." Terror in terrorism (the science of terror and terrorism) is usually divided into military and civil, and each of them, in turn, can be: a) revolutionary / counter-revolutionary; b) subversive/repressive; c) ideological (spiritual); d) economic. Terror is a constitutive feature for such phenomena as "acts of terrorism" - encroachments on the life of a statesman/public figure; “acts of terrorism” (this includes terrorism itself and the not entirely clear category of “crimes of a terrorist nature”) and “crimes against the peace and security of mankind” (unleashing a war of aggression, genocide, ecocide, attacks on persons / institutions enjoying international protection - diplomatic immunity etc.).

Ethno-religious terrorism represents an extremely aggressive and socially dangerous form of manifestation of criminal religious extremism, singled out by criminologists in special type. Ethno-religious terrorism is specific, because uses the mechanism of sacralization of the religious and ideological platform, and is a type of terrorism and a type of CRE, since "...crime is stimulated by the motives of ensuring the triumph of one's nation and<народностно-национальной>religions<или же конфессии>, the implementation of national and religious ideas, including separatist ones, by suppressing or even destroying other national and religious groups (and within the same religion). Ethno-religious terrorism grows on the soil of extremism, national and religious intolerance, enmity and hatred, inability and unwillingness to see other groups as partners for negotiations and compromises…”. Terrorist formations that do not necessarily set themselves religious goals, of course, exploit the feelings and mindsets of extremist-oriented religious individuals with an authoritarian character syndrome, which, due to their uncompromising nature, are very easy to manipulate, luring with populist and political slogans (“ghazavat”, “jihad” , "Sharia", "Fourth Reich", "Armageddon", etc.), the ideals of leaderism and guruism.

Criminological portrait of an extremist is well known and studied - as a rule, the most criminal category is non-students and non-working teenagers and young people aged 15-25, with a low level of education, culture and legal awareness, an excess of free time and a lack of socially significant interests. And this is not surprising, since at the individual level, joining a religious extremist organization, a totalitarian sect or a terrorist formation is the result of socio-psychological maladjustment and relative deprivation (i.e., the collapse of social, ethical, emotional, economic hopes and ideals). The commission of an extremist crime is often preceded by a long antisocial or illegal activity, administratively, less often - criminally punishable.

A special group is made up of "convinced xenophobes", "professional fighters against dissent", who were held accountable under paragraph "b" of part 2 of Art. 282 of the Criminal Code of the Russian Federation - in 40% of cases these are males, older than middle age (55-65 years old), with higher education and holding positions of editors and directors of xenophobic publications. It is interesting to note that 90.5% of the terrorists convicted by the courts of the Russian Federation are believers (according to the criterion of subjective self-identification), only 9.5% are unbelievers or indifferent to religion. For comparison, in the average group of criminals (those convicted of various crimes of a non-terrorist nature), the number of believers does not exceed 63.2%. Of the above 90.5%, the vast majority are Muslims.

Another, fortunately relatively small, group is made up of women - suicidal terrorists(shahid women, “brides of Allah”), usually 30-40-year-old widows who have lost their husbands and / or sons and 17-25-year-old girls from fanatically religious families who, as a rule, grew up without own father not previously convicted. Deep religious faith and isolationism cause such a phenomenon as the group narcissism of "shahids" - auto-idealization of their behavior as the only righteous, holy, God-pleasing. Group narcissism is very dangerous phenomenon, as it directly affects the public consciousness, glorifies criminals in the eyes of a poorly educated social environment and endows suicide fanatics with an aura of holiness and religious reverence. In criminology, this form of terrorism is called "sacrificial terrorism" - the commission of extremist homicidal crimes in a socially dangerous way by suicidal performers. Often it is women who are chosen as the organizers for this role, perhaps because among women the excess of the performer is less common.

But there is another aspect of this phenomenon - potential "shahids" turn out to be hostages of totalitarian sects, terrorist groups, well disguised and mimicking, for example, under the Jamaat (Wahhabi community). Such women (and adolescents) turn out to be forcibly recruited and deceived victims, and their behavior is the responsibility of victimology - the study of victims and victims of crime. Some religious communities in an extremist way managed to compensate for the shortage of objects of veneration - a vast pantheon of martyrs and relics of the righteous allows the religious community to compete in the market of religious services, achieving a high rating and an influx of neophytes. Their actions do not always fall under the definition of terrorism, but always under the definition of criminal religious extremism.

Lawyers have rigorously defined the concept terrorist organization is a stable association of persons created for the purpose of carrying out terrorist activities or recognizing the possibility of using terrorism in their activities. Signs of T.o. are: hierarchical structure, specialization of participants according to the functions performed, the presence, as a rule, of statutory and policy documents. An organization is recognized as terrorist if at least one of the structural units carries out terrorist activities with the knowledge of at least one of them. governing bodies this organization." A religious organization is rarely created precisely as a terrorist organization, more often it is recognized as such after the fact, for example, during court hearings, since they reveal that the religious leaders of this organization allowed the possibility of using terrorist methods fight against dissenters.

In conclusion, we emphasize once again that extremism is multifaceted - religious separatists and xenophobes can use extremist tactics in the fight against dissent, destroying even monuments of a religious culture alien to them; extremism can be both secular, directed both against all religions (“fight against religion” under an authoritarian regime), and selectively against a particular confession, especially in the context of an ethno-religious conflict. There is also a danger of extremization of anti-extremist activity (according to the principle of "knock out with fire"). Anti-social actions, even threatening to turn into extremist, state bodies and public organizations in accordance with their legal status and competence should prevent, control and suppress, without violating the norms of Russian legislation. For example, measures of a political, ideological, information-propaganda, legal and special nature to prevent, detect, suppress and disclose religious extremist activity, and minimize its consequences should be carried out in compliance with the rights of believers.

Annotation of the content of the topic.

INTRODUCTION

One of the main tasks modern state is the achievement of civil peace and harmony in society to ensure national security, which is a guarantee of its normal functioning. An important component of ensuring the national security of a polyconfessional state is the system legal regulation state-confessional relations, as well as the existence of an adequate state-legal policy aimed at countering extremism.

Extremism in all its manifestations is one of the main problems destabilizing the sustainable development of any modern society. In practice, extremism manifests itself mainly in the sphere of political, national, confessional, and public relations. In this regard, its three main forms are distinguished: political, national and religious, which are intertwined.

Recently, religious and national factors have been widely used by extremist formations to achieve political ideas. Moreover, there is a clear tendency to use the methods of extremism to solve their religious, political, nationalist, socio-economic and other issues. The results of the analysis of the current practice of law enforcement agencies on countering religious extremism show a steady increase in the activity of religious extremist groups around the world.

The ideology of extremism denies dissent, rigidly affirms a system of political, ideological, and religious views. Extremists demand blind obedience and execution of any, even the most absurd, orders and instructions from their supporters. The argumentation of extremism is based not on reason, but on the prejudices and feelings of people. Taken to the extreme, the ideologization of extremist actions creates a special type of supporters of extremism, prone to self-excitation, loss of control over their behavior, ready for any action, for violating the norms that have developed in society.

Based on this, we can say that extremism is not something good, but, on the contrary, it is something bad that negatively affects society and is capable of ruining it, for the sake of some abstract and far-fetched concepts that do not have any natural bases. Although extremism, as a phenomenon, is dualistic. That is, on the one hand, it causes rejection and condemnation, and on the other, understanding and, at times, sympathy. The latter is expressed to a lesser extent and exists as an exception to the rule, that is, in the vast majority of cases it is condemned. From this follows the logical conclusion that extremism must be fought. And if we consider extremism as an inflammatory process on the body of society, then it is necessary to understand what conditions and factors contribute to the onset of inflammatory processes, and then treat them at the earliest stages, as well as prevent these processes. After all, any doctor will tell you that it is better to prevent the disease, or if you get sick, then extinguish the disease at an early stage of its development. Thus, it is necessary to study the reasons that contribute to the formation of radical views in people on certain aspects of life.

In this paper, we will consider the features of the formation of religious extremist behavior.

RELIGIOUS EXTREMISM

What is religious extremism?

Religious extremism is a rigid rejection of the ideas of another religious denomination, an aggressive attitude and behavior towards people of other faiths, propaganda of the inviolability, "truth" of one creed; the desire to eradicate representatives of another faith up to physical elimination (which receives theological justification and justification). Also, religious extremism is the denial of the system of traditional religious values and dogmatic principles for society, as well as the aggressive propaganda of ideas that contradict them. Religious extremism should be seen as an extreme form of religious fanaticism.

In many denominations, one can find religious ideas and the corresponding behavior of believers, which, to one degree or another, express the rejection of secular society or other religions from the standpoint of a particular creed. This is manifested, in particular, in the desire and desire of adherents of a certain confession to spread their religious ideas and norms to the whole society.

In recent times, the media has been most often talking about Islamic radicals (supporters of “Islamism” or “political Islam”) who, in the name of pure faith, as they understand it, oppose the so-called “traditional Islam” as it has developed over the centuries. There are also elements of religious extremism among Orthodox Christians, which are manifested in radical anti-Westernism, propaganda of "conspiracy theories", religiously based nationalism, rejection of the secular nature of the state. forms.

The need to fight extremism, including religiously tinged, should be the goal of the whole society and every citizen. The state can only allow such religious activity that does not conflict with the constitutional right to freedom of conscience and religion and the principle of the secular nature of the state. Specific representations of adherents of a particular religion, which turn out to be incompatible with these principles, fall under the term "religious extremism" and must be recognized as anti-social and anti-state. It is necessary to identify such manifestations of religiosity, which are characterized by the desire for the good of their confession to the detriment of the good of the whole society.

In the last decade, extremists have increasingly turned to the religiously based use of terrorist acts as a means to achieve their goals. In modern conditions, extremism poses a real threat both to the entire world community and to the national security of a state, its territorial integrity, constitutional rights and freedoms of citizens. Especially dangerous is extremism hiding behind religious slogans, leading to the emergence and escalation of inter-ethnic and inter-confessional conflicts.

The main goal of religious extremism is the recognition of their religion as the leading one and the suppression of other religious denominations through their coercion to their system. religious faith. The most ardent extremists set as their task the creation of a separate state, the legal norms of which will be replaced by the norms of religion common to the entire population.

Religious extremism often merges with religious fundamentalism, the essence of which is the desire to recreate the fundamental foundations of "one's own" civilization, to return its "true image".

As the main methods of activity of religious extremist organizations are: the distribution of literature, video and audio cassettes, which promote the ideas of extremism.

Recently, extremist phenomena have become increasingly widespread, which are connected with religious postulates, but occur in the political sphere of society. Here, instead of the term "religious extremism", the term "religious-political extremism" is used.

Religious-political extremism is a religiously motivated or religiously camouflaged activity aimed at forcibly changing the state system or forcibly seizing power, violating the sovereignty and territorial integrity of the state, at inciting religious enmity and hatred for these purposes.

The main style of behavior of religious extremists is confrontation with state institutions. The principles of the "golden mean" and "do not act towards others as you would not like others to act towards you" are rejected by them. Adventurers who use religious ideas and slogans to achieve their goals are well aware of the possibilities of religious teachings to attract people, to mobilize them for an uncompromising struggle. At the same time, they take into account that people “bound” by religious oaths are “burning all bridges” and it is already difficult for them to get out of the “game”.

FEATURES OF THE FORMATION OF RELIGIOUS EXTREMISM

To understand the features of the formation of extremism, including religious, we will consider some factors and motives that contribute to the emergence of extremist behavior. In the classification of factors, many scientists propose to proceed from the scale of the social system that generates these factors.

In the complex of macrosocial factors, structural factors are distinguished:

The presence of extreme social polarization of society and the youth environment and, as a result, increased alienation and hostility between social groups;

Decreased efficiency of social elevators, low level social mobility of youth and the formation of prerequisites for a new "class" hatred;

The multi-ethnic structure of society with the presence of ethnic groups that are experiencing a period of formation and rise of ethno-cultural, ethno-religious self-consciousness (these include Central Asian societies, North Caucasian society, etc.);

Strengthening migration processes, which are predominantly ethnic in nature;

Formation of quantitatively significant ethno-cultural diasporas with a high degree of heterogeneity of society (especially in terms of racial, ethno-cultural and religious characteristics);

Today, the problem of free movement of people has become acute. In society, any movement, migration is perceived as a threat to security. This is due to the fact that migration is often accompanied by such phenomena as the emergence of an ethnic monopoly of migrants on certain types of economic activity, the infusion of part of the emigrants into the criminal sector of the economy, which contributes to the growth of crime. In response, tensions intensify in places of localization of migrants, on this basis, centers of ethno-social violence arise, and the potential for political radicalism and extremism is formed.

Manifestations of xenophobia, racism and anti-Semitism are very pronounced, which are mainly characteristic of young people, due to their age, the most emotional part of society. Xenophobia is a state of protest based on rejection, fear of strangers, strangers, intolerance, inadequacy of the perception of visitors. Often this condition develops under the influence of targeted information and propaganda efforts. religious extremism denomination

Let us pay attention to the modern mechanisms of the formation of extremist movements. Often, those groups that commit crimes of an extreme nature are formed via the Internet, and there is a search for like-minded people in special forums.

No less important role in the formation of religious extremism is played by situational factors:

Dynamics of the domestic and foreign political situation - the emergence of tension in relations with other states (for example, the armed conflict with Georgia in 2008);

Facts of interethnic clashes in society;

The activities of extremist, including radical nationalist and radical religious organizations that create a favorable social and informational background for recruiting new participants, mainly from among the youth;

The activity of the "extremist core" of youth;

Informational background of interethnic and interfaith relations in society;

We should not forget about the impact of environmental factors that operate at the level of everyday communication of the individual, formed under the influence of the reference group. Environmental factors influencing the manifestation of extremism should be considered a negative experience of interaction with representatives of other nations or faiths, as well as incompetence in relation to the customs and traditions of other peoples.

Finally, family factors play a special role. These include features of the status of families, family education. Most of the experts interviewed during the sociological survey consider pedagogical miscalculations in upbringing and the low standard of living of the family among the main family factors of extremism. Blind parental love and faith in the sinlessness of their own children, forgiving them of any unfavorable deeds, boundless indulgence in the whims of the growing child adversely affect the upbringing of the younger generation and act as conditions for an extremely selfish way of thinking. On the other hand, the use of bullying, abuse and beatings in education leads to the alienation of adolescents, contributes to the emergence of anger, resentment, even aggressiveness, which becomes the basis for extremist manifestations against those responsible for the "bad" life.

There are also factors associated with the educational sphere, characterized by the problem of the predominance of education over education. Educational institutions today they practically do not use educational tools to influence the minds of students, but are only engaged in the transfer of knowledge and skills. This leads to deviant behavior of young people and insufficient assimilation by teenagers of social norms of behavior.

Now consider some of the motives that motivate an individual to engage in extremist activities.

Mercantile (selfish) motive. For the majority of ordinary members of an extremist organization, it is he who is paramount. This is because extremism, like any human activity, often represents some kind of "paid work".

Ideological motive. Based on the coincidence of a person's own values, his ideological positions with the ideological values of any religious or political organization. It arises as a result of a person's entry into some congenial community. In such cases, extremism becomes not only a means of implementing certain ideas, but also a kind of "mission" on behalf of this community.

The motive of transformation, active change of the world is a strong incentive associated with an understanding of the imperfection and injustice of the existing world and a persistent desire to improve it. For them, extremism is both a tool and a goal for transforming the world.

The motive of power over people is one of the most ancient and deepest motives. The need for power is paramount driving force many human actions. Through extremist actions based on the lust for power, the personality is asserted and asserts itself. This motive is closely related to the desire to dominate, suppress and control others. Such a need is usually associated with high anxiety, and the desire to dominate can also be achieved by brute force, which in turn can be justified by ideological arguments.

The motive of interest and attractiveness of extremism as a new field of activity. For a certain circle of people, especially those who are wealthy and sufficiently educated, extremism is interesting as a new, unusual field of activity. They are concerned with the risk associated with this activity, the development of plans, the nuances of the implementation of extremist actions. This motive is also characteristic of bored young people who have not found the purpose and meaning of life.

comradely motive. It is based on a variety of emotional attachment options - from the desire to avenge the harm caused to comrades in the struggle, co-religionists, relatives, to the desire to participate in extremist activities when one of friends or relatives is in the organization.

There is such a motive as youth romance and heroism, the desire to give special significance, brightness, unusualness to one's life. This motive is also associated with the game motive associated with the need for risk, life-threatening operations, the desire to be in an unusual situation. Preparing for extremist actions, planning them, looking for accomplices, committing extremist actions and avoiding persecution, the criminal lives full life. Taking responsibility for the committed crime, the extremist thereby reports certain information about himself, and from that moment begins a new game. His position becomes delicate and he mobilizes his forces as much as possible and tries to prove himself, which once again asserts himself.

How diverse and multifaceted extremism is, so diverse are the motives that give rise to it. The motives themselves are largely unconscious, so they must be distinguished depending on many factors, including the type of specific criminal act. Many motives are intertwined with each other, some can be realized, others are not. In specific types of extremist behavior, motives differ markedly even within the same criminal act; different participants can be stimulated by different motives.

In scientific research, the study of the characteristics of the subject of extremist crimes was carried out. Most of these are young people aged 14 to 20 years old (rarely up to 25-30 years old), acting as members of informal youth extremist groups. They have a low level of education due to their age. Virtually none of the perpetrators have ever been tried before. They, at the time of the crime, are studying in schools, technical schools, universities and do not work anywhere. The subjects of crimes are males, but girls are also members of groups.

CONCLUSION

Thus, we can conclude that the main factors influencing the emergence of extremism among young people, including religious ones, are:

Low level of legal and spiritual education of the population, both in society and in families;

A significant percentage of the population with a low standard of living and under the threat of a beggarly existence;

Missionary, propaganda activities among youth;

Lack of a well-balanced migration policy, which leads to an increase in migrants. Among these emigrants are often people who were persecuted in their homeland for participation in extremist religious organizations, engaged in illegal religious activities.

An important issue is the creation of a system for the participation of civil society in the prevention of extremist and terrorist manifestations, in the improvement of society, the prevention of xenophobia and the formation of a tolerant consciousness in society.

School and family should be the center of tolerant education. It is necessary to promote citizenship, patriotism, internationalism among students in every possible way, as well as to educate young people in respect and tolerance, to explain the danger and destructiveness of extremism, the inadmissibility of using violence to achieve the set goals, no matter how noble they may be. The creative intelligentsia has great resources for the prevention of extremism and terrorism.

What is religious extremism?

The main goal of religious extremism is to recognize one's religion as the leading one and to suppress other religious denominations by forcing them to adhere to their system of religious faith. The most ardent extremists set as their task the creation of a separate state, the legal norms of which will be replaced by the norms of religion common to the entire population.

Religious extremism often merges with religious fundamentalism, the essence of which is the desire to recreate the fundamental foundations of "one's own" civilization, to return its "true image".

As the main methods of activity of religious extremist organizations are: the distribution of literature, video and audio cassettes, which promote the ideas of extremism.

The calculation is made on the fact that it will be very difficult for members of an extremist group who have realized the injustice of their actions to leave their ranks. They will be afraid that their refusal to confront the authorities and the transition to a peaceful life will be regarded as a betrayal of their faith and religion.

Relevance of the research topic: At the turn of the century, extremism ceased to be an episodic and extraordinary phenomenon. In the modern world, it has become a widely practiced by various kinds of religious, political, nationalist movements, a way to forcefully resolve a number of acute problems. Manifested from time to time in an open form, it poses a threat to the stability of the entire world community, since globalization has turned regional threats into universal ones.

The works of I.A. Kunitsina, A.S. Lovinyukova, N.A. Trofimchuk and others. The publications of scientists who study the relationship between religion, politics and law are relevant: SI. Samygin, M. Mchedlov, A. Tikhomirov and others.

Of particular interest are publications concerning the essence of religious extremism, among which are the works of P.P. Baranova, V.Yu. Vereshchagin, M.I. Labunts, N.N. Afanasiev, A. Nurullaeva and others.

The spread in Russia of new religious movements of an extremist and destructive nature is also reflected in modern scientific research by A. Khvyl-Olinter. M. Kurochkina, I.N. Yablokov. LI. Grigorieva. T. Bazhan. E.G. Balagushkin. ON THE. Trofimchuk and others.

A large number of works are devoted to the study of Islamic fundamentalism and extremism both in the countries of the Middle East and in the North Caucasus, among which are the works of A. A. Ignatenko. A.V. Malashenko, L.R. Sukiyainen, I. Dobaev. A. Khvylya-Olinter. IV. Kudryashova and others.

The purpose of the work is to consider the features of religious extremism and its development. In the last decade, this term has been used more and more widely, it refers to aggression emanating from religion. However, this term is conceptually contradictory: religion, by its very nature, cannot carry aggression, and if it does, then it is no longer a religion. Consequently, some other content is added to religion, with which aggression is associated. But it cannot be denied that this extremism actively exploits certain doctrinal provisions of religion (currently, Islamic doctrines are being used), hence the impression that this kind of extremism is religious.

It is no less obvious that the so-called "religious extremism" cannot be purely religious. In any case, it includes socio-political and economic components. Religion can and should be fundamentalist, i.e. it must insist on its rootedness in fundamental dogmas, but a religion cannot be extremist (that is, going beyond its limits). Other, non-religious factors make it such. Religion is connected with current politics, and the more religion is rooted in social issues, the more it can be politicized.

The ideology of extremism denies dissent, rigidly asserts its own system of political, ideological and religious views. Extremists demand blind obedience and execution of any, even the most absurd, orders and instructions from their supporters. The argumentation of extremism is addressed not to reason, but to the prejudices and feelings of people.

Taken to extremes, the ideologization of extremist actions creates a special type of supporters of extremism, prone to self-excitation, loss of control over their behavior, ready for any action, for violating the norms that have developed in society.

Extremists are characterized by the desire for ochlocracy, the dominance of the "crowd"; they reject democratic methods of resolving emerging conflicts. Extremism is inseparable from totalitarianism, the cult of leaders - carriers of the highest wisdom, whose ideas should be taken by the masses solely on faith.

The main essential characteristics of extremism are: intolerance towards supporters of other views (political, economic, confessional, etc.); attempts to ideologically justify the use of violence against both opponents and those who do not share the beliefs of extremists; not only an appeal to well-known ideological or religious teachings, but also claims to their true interpretation while actually denying many of the main provisions of these teachings; the dominance of emotional methods of influence in the process of propaganda of extremist ideas; the creation of a charismatic image of the leaders of extremist movements, the desire to present these persons as "infallible", and all their orders are not subject to discussion.

The history of the development of human relations has convincingly proved that extremism, as an expression of extreme views and attitudes of certain social forces, has the ability to penetrate into all spheres of society and social relations.

1. The concept and main features of extremism. essence of his religion.

Extremism is a commitment to extreme views and actions. Extremism is generated by socio-economic crises, deformations of political institutions, a sharp drop in living standards, a deterioration in the social prospects of a significant part of the population, the dominance of feelings in society, moods of melancholy, social and personal unfulfillment, incompleteness of being, fear of the future, suppression of opposition by the authorities, dissent, blocking legitimate initiative of an individual, national oppression, ambitions of leaders, political parties, orientation of leaders of political process to extreme means of political activity .

The social base of extremism is made up of marginal strata, representatives of nationalist, religious movements, intellectuals, youth, students, and the military who are dissatisfied with the existing political reality. As a phenomenon, extremism is dualistic, in the sense that, on the one hand, it causes understanding and, at times, sympathy, and on the other, rejection and condemnation. Extremism is usually divided into two types: rational and irrational, which are behavioral acts that are logically difficult to explain.

Rational extremism aims to overcome social dysfunctions as effectively as possible with the help of radical measures. Often, the determinant of national extremism is the inactivity of the executive branch or the legislator, who are not able to solve the problem that has arisen. social problem in a legitimate way. If physical elimination or other kind of psycho-physical impact is used that can harm the life and health of even an unscrupulous official, then the role of criminal law is undeniable. And yet, recognizing the undoubted role of criminal legal influence in the event of harm to a person, even if with the best of intentions, one should sometimes take into account the compulsion of such actions, which are a response to the inaction of the authorities.

Irrational extremism is also often ruthless, but its goals are mundane, not evoking the kind of sympathy one might feel for variants of rational extremism. These are youth extremism (vandals), psychopathic (unmotivated mass murders, for example, in schools), sports (fans), etc., although this kind of extremism is very easy to explain, given the psychological perception of the crowd and the nuances of psychological perception, mainly minors .

According to the direction, extremism is economic, political, nationalistic, religious, ecological, spiritual, etc. Economic extremism is aimed at the destruction of diversity and the establishment of any one form of ownership, uniform methods of managing the economy, the complete rejection of the principle of state regulation of the economic sphere, the elimination of competition in entrepreneurial activity. Nationalist extremism rejects the interests and rights of other nations. It is organically connected with separatism, aimed at the collapse of multinational states.

Religious extremism is manifested by intolerance towards representatives of other confessions or in tough confrontation within the same confession. Environmental extremists oppose not only effective environmental policy, but also scientific and technological progress in general, believing that the elimination of unfavorable environmentally production is the only possible path improving the quality of the environment. Spiritual extremism is focused on isolationism, rejects the experience, achievements of another culture, imposes certain social, religious, ethnic standards as an official ideology. The goal of political extremism is destabilization, destruction of the existing political system, state structures and the establishment of a regime of "legal" and "left" wing. In political practice, these types of extremism practically do not occur in their pure form.

So, extremism is a complex social phenomenon characterized by adherence to extreme views and actions, including a variety of forms and manifestations of radicalism.

The concept of “extremism” was defined by PACE in 2003. According to this definition, "extremism is a form of political activity that directly or indirectly rejects the principles of parliamentary democracy."

The main signs of extremism:

1) public calls for the establishment of a dictatorship in Russia, that is, a system that significantly infringes on the political and civil rights of Russian citizens;

2) public calls for the violent overthrow of the constitutional order or the seizure of power;

3) creation of armed formations;

4) inciting social, racial, national, linguistic or religious hatred and public expression of intentions to restrict the rights of citizens on these grounds;

5) presentation of their goals, ideals or hallmarks with the help of symbolism, in the recent past, inherent in the National Socialist regime of Germany and the fascist regime of Italy;

6) public approval of national socialist, fascist and other totalitarian regimes; denying the crimes committed by such regimes, justifying their leaders and policies.

Religious extremism is the denial of the system of religious values and dogmatic principles traditional for society, as well as the aggressive propaganda of "ideas" that contradict them. In many, if not all, denominations, one can find religious ideas and the corresponding actions of believers that are antisocial in nature, that is, to one degree or another they express rejection of secular society and other religions from the standpoint of one or another religious dogma. This is manifested, in particular, in the desire and desire of adherents of a certain confession to spread their religious ideas and norms to the whole society.

Recently, the media most often talk about Islamic radicals (supporters of "Islamism", or "political Islam"), who, in the name of the purity of faith, as they understand it, oppose the so-called. traditional Russian Islam, as it has developed in our country over the centuries.

Elements of religious extremism have a certain distribution among Orthodox Christians. It manifests itself in radical anti-Westernism, propaganda of the "conspiracy theory", religiously based nationalism, rejection of the secular nature of the state. So, for example, there are religious groups that call on believers to give up the TIN and even from obtaining passports of the established form.

Obviously, some religious associations of a closed type, commonly referred to as "totalitarian sects," should also be classified as extremist. The need to combat extremism, including religiously tinged, should be the goal of the whole society and every citizen.

The state can only allow such religious activity that does not conflict with the constitutional right to freedom of conscience and religion and the principle of the secular nature of the state.

Specific religious beliefs of adherents of one religion or another, which turn out to be incompatible with these principles, fall under the term "religious extremism" and must be recognized as anti-social and anti-state.

It is necessary to identify and publicly discuss such manifestations of religiosity, which are characterized by the desire for the good of one's confession or religious community to the detriment of the good of the whole society.

2. Forms of religious extremism. Socio-economic and
political causes of religious extremism. Religious-political extremism.

In recent decades, extremists have increasingly turned to the organized and religiously based use of terrorist acts as a means to achieve their goals.
It is well known that in modern conditions, a real threat, both to the entire world community and to the national security of a state, its territorial integrity, constitutional rights and freedoms of citizens, is extremism in various forms of its manifestation. Especially dangerous is extremism hiding behind religious slogans, leading to the emergence and escalation of inter-ethnic and inter-confessional conflicts.

The main goal of religious extremism is the recognition of one's own religion as the leading one and the suppression of other religious denominations through their coercion to their system of religious belief. The most ardent extremists set themselves the task of creating a separate state, the legal norms of which will be replaced by the norms of a religion common to the entire population. Religious extremism often merges with religious fundamentalism, the essence of which lies in the desire to recreate the fundamental foundations of "one's own" civilization, cleansing it of alien innovations and borrowings, and returning its "true appearance".

Extremism is often understood as heterogeneous phenomena: from various forms of class and liberation struggle, accompanied by the use of violence, to crimes committed by semi-criminal elements, hired agents and provocateurs.

Extremism (from Latin extremus - extreme, last) as a specific line in politics means adherence to political movements that are on the extreme left or extreme right political positions, radical views and the same extreme methods of their implementation, denying compromises, agreements with political opponents and striving to achieve their goals by any means.

An important feature a number of non-governmental religious and political organizations of an extremist nature is the presence in them of actually two organizations - open and secret, conspiratorial, which facilitates their political maneuvering, helps to quickly change their methods of activity when the situation changes.

As the main methods of activity of religious extremist organizations, the following can be mentioned: the distribution of literature, video-audio cassettes of an extremist nature, in which the ideas of extremism are propagated.

Extremism, as you know, in its most general form is characterized as a commitment to extreme views and actions that radically negate the norms and rules existing in society. Extremism that manifests itself in the political sphere of society is called political extremism, while extremism that manifests itself in the religious sphere is called religious extremism. In recent decades, such extremist phenomena that have a connection with religious postulates, but occur in the political sphere of society and cannot be covered by the concept of "religious extremism", have become increasingly widespread.

Just like ethno-nationalist extremism, religious-political extremism is a kind of political extremism. It differs from other types of extremism in its characteristic features.

1. Religious and political extremism is an activity aimed at forcibly changing the state system or forcibly seizing power, violating the sovereignty and territorial integrity of the state. The pursuit of political goals makes it possible to distinguish religious-political extremism from religious extremism. It also differs from economic, ecological, and spiritual extremism on the basis of this feature.

2. Religious-political extremism is a type of illegal political activity that is motivated or camouflaged by religious postulates or slogans. On this basis, it differs from ethno-nationalist, environmental and other types of extremism, which have a different motivation.

3. The predominance of forceful methods of struggle to achieve their goals - feature religious and political extremism. On this basis, religious and political extremism can be distinguished from religious, economic, spiritual and environmental extremism.

Religious-political extremism rejects the possibility of negotiated, compromise, and even more so consensus ways to solve socio-political problems. Supporters of religious and political extremism are extremely intolerant towards anyone who does not share them. political views including fellow believers. For them, there are no "rules of the political game", the boundaries of what is permitted and what is not permitted.

confrontation with government institutions- their style of behavior. The principles of the "golden mean" and the requirements "do not act towards others as you would not like them to act towards you", which are fundamental to world religions, are rejected by them. Violence, extreme cruelty and aggressiveness, combined with demagogy, are the main ones in their arsenal.

Adventurers who use religious ideas and slogans in the struggle to achieve their illegal political goals are well aware of the possibilities of religious teachings and symbols as an important factor in attracting people and mobilizing them for an uncompromising struggle. At the same time, they take into account that people “bound” by religious oaths “burn bridges”, it is difficult, if not impossible, for them to “leave the game”.

The calculation is made that even those who have lost their illusions and realized the unrighteousness of their actions, it will be very difficult for members of an extremist formation to leave its ranks: they will be afraid that their refusal to confront the authorities and the transition to a normal peaceful life can be perceived as a betrayal of the religion of their people, as a speech against faith and God.

The introduction of the concept of "religious-political extremism", first of all, will make it possible to more clearly separate the phenomena occurring in the religious sphere from the actions committed in the world of politics, but having religious motivation and religious camouflage.

Indeed, how can one consider the actions of one order of those who accuse their co-religionists of heresy for contacts with people of other faiths or exert moral pressure on those intending to leave one Christian religious community for another Christian confessional community, and actions that fall under the articles of the criminal code, which provide for liability for crossing the state border with weapons in hand in order to violate the state unity of the country or gain power, for participation in gangs, in killing people, taking hostages, even if they are motivated by religious considerations?

In both cases, we are dealing with extremist actions. However, the difference between them is extremely large. If in the first case we are talking about the manifestations of religious extremism, then in the second - there are actions included in the content of the concept of "religious-political extremism". Meanwhile, both in the media and in specialized literature, all such actions are united by one concept of "religious extremism" ("Islamic extremism", "Protestant extremism", etc.).

Differentiation of concepts will make it possible to more accurately determine the causes that give rise to one or another type of extremism, will contribute to more right choice means and methods of combating them, and, therefore, will help predict events and find effective ways to prevent and overcome various forms of extremism.

Religious-political extremism most often manifests itself:

In the form of activities aimed at undermining the secular socio-political system and creating a clerical state;

In the form of a struggle for the assertion of the power of representatives of one confession (religion) on the territory of the whole country or part of it;

In the form of religiously justified political activity carried out from abroad, aimed at violating the territorial integrity of the state or overthrowing the constitutional order;

In the form of separatism motivated or camouflaged by religious considerations;

In the form of a desire to impose a certain religious doctrine as a state ideology.

The subjects of religious and political extremism can be both individuals and groups, as well as public organizations (religious and secular) and even (at certain stages) entire states and their unions.

Religious-political extremism can be attributed to one of the forms of illegitimate political struggle, i.e. does not comply with the norms of legality and ethical standards shared by the majority of the population.

The use of violent methods of struggle and the exceptional cruelty shown by supporters of religious and political extremism, as a rule, deprive it of the support of the broad masses, including those belonging to the religion whose followers the leaders of the extremist group declare themselves to be. Like legitimate political struggle, religious-political extremism is realized in two main forms: practical-political and political-ideological.

Religious-political extremism is characterized by the desire to quickly resolve complex problems, regardless of the "price" that one has to pay for it. Hence the emphasis on forceful methods of struggle. Dialogue, agreement, consensus, mutual understanding are rejected by him. The extreme manifestation of religious and political extremism is terrorism, which is a combination of particularly cruel forms and means of political violence. In recent decades, religious and political extremism has increasingly turned to terror as a means to achieve its goals. We observe numerous facts of this kind in Chechnya, Uzbekistan, Yugoslavia, Ulster, the Middle East and other regions of the Earth.

In an effort to arouse or increase dissatisfaction with the existing system among the masses and get their support for their plans, supporters of religious and political extremism in the ideological and political struggle often adopt the methods and means of psychological warfare, turn not to reason and logical arguments, but to emotions and instincts. people, to prejudices and prejudices, to various mythological constructions.

Manipulation of religious texts and references to theological authorities, combined with the presentation of distorted information, are used by them to create emotional discomfort and suppress a person's ability to think logically and soberly assess current events. Threats, blackmail and provocations are constituent elements"arguments" of religious and political extremists.

The factors giving rise to religious and political extremism in our country should be called the socio-economic crisis, mass unemployment, a sharp drop in the standard of living of the bulk of the population, the weakening of state power and the discrediting of its institutions that are unable to solve pressing issues of social development, the collapse of the former system of values, legal nihilism, the political ambitions of religious leaders and the desire of politicians to use religion in the struggle for power and privilege.

Among the reasons contributing to the strengthening of religious and political extremism in Russia, one cannot but name violations of the rights of religious and ethnic minorities committed by officials, as well as the activities of foreign religious and political centers aimed at inciting political, ethno-national and inter-confessional contradictions in our country.

3. Overcoming confessional contradictions as an important direction in the fight against religious extremism. Organizational ways to prevent religious extremism.

Religious extremism should be seen as an extreme form of religious fanaticism. The essence of any extremism, including religious extremism, is the use of violence against dissidents. Religious extremism is just a commitment to extreme views and measures in an effort to rebuild the world in accordance with religious fanatical ideology.

Religious fanaticism turns into extremism when there are no other "retaining" forms of identification: national, civil, tribal, property, clan, corporate. “Pure religiosity” (Katari) requires the purification of the outside world, and this is how religious extremism is born. His religious nerve is in turning not inward, but outward. Its goal is not the internal transformation of the personality (this turns out to be secondary), but the external transformation of the world. If fundamentalism is a Qatari sermon for insiders, then extremism is a harsh attitude towards strangers. But in this direction, religious extremism has not yet turned into open violence. Calling for violence and violence are two different things. However, it is religious extremism that becomes the last step towards terrorism.

Effective fight with international extremism and terrorism is impossible without the combined efforts of the world community.

On September 8, 2006, the UN General Assembly adopted the UN Global Anti-Terrorism Strategy. Its leitmotif was the thesis that UN member states strongly condemn terrorism in all its forms and manifestations and are ready to cooperate closely to prevent any actions aimed at undermining human rights, freedom and democracy, as well as threatening the territorial integrity of states and destabilizing their legitimate government.

The Strategy is a specific action plan designed to unite the efforts of Member States, the UN system, as well as other international and regional organizations in order to jointly counter terrorism. In particular, we are talking about such measures as stopping the financing of terrorism, strengthening control over the movement of terrorists across national borders, and preventing conventional weapons, as well as weapons of mass destruction and their components, from falling into their hands.

Confessional and ethnic factors significantly reinforce the former and are often a prerequisite for the emergence and development of conflict and separatist tendencies through the politicization and radicalization of Islam and the competition of its various trends for influence in society.

The role of Islam in the socio-political life of the republics of the North Caucasus is increasing every year, and the political influence of traditional Islamic institutions is correspondingly increasing. At the same time, we are forced to state that Islam has not become a consolidating factor for the North Caucasians, among whom the factor of ethnic and communal affiliation is still predominant, which also played a role in the development and escalation of the religious and political conflict.

The interrelation of ethnic and religious factors has contributed to the fact that during numerous conflicts, Islam in the North Caucasus is used to strengthen its positions and strengthen political influence by various political forces, including separatist and other destructive forces.

Many countries are faced with the actions of religious extremist organizations. The Shanghai Cooperation Organization (SCO) pays special attention in the fight against the "three evils" - terrorism, separatism, extremism. This organization was created on the basis of the "Shanghai Five", which included Russia, Kazakhstan, Kyrgyzstan, China and Tajikistan. The task of this organization is to fight international terrorism, religious extremism and national separatism.

The legislation of the Russian Federation on freedom of religion and religious associations prohibits the promotion of religious extremism, as well as the commission of actions aimed at using interfaith differences for political purposes. The law on combating extremist activity defines the legal and organizational framework for the protection of human rights and freedoms, the foundations of the constitutional order, ensuring the integrity and security of Russia.

Counteraction to extremism is carried out in the following main areas: preventive measures aimed at preventing extremism, including the identification and subsequent elimination of the causes and conditions conducive to its implementation; detection and suppression of extremism; international cooperation in the field of countering extremism.

In order to counter and prevent the spread of ideas of religious extremism, terrorism and separatism, the Department of Justice, together with the Department of Domestic Policy, the Orthodox Church and law enforcement agencies, is taking a number of preventive measures.

A powerful means of countering the spread of extremism can be active propaganda of the spiritual and moral values and traditions of our peoples: their patriotism, religious tolerance, their inherent heightened sense of responsibility for the fate of future generations, centuries of experience in overcoming life's difficulties through joint efforts.

A comprehensive approach is required to counter religious-political extremism and terrorism, which would include regulatory, prohibitive and preventive measures. As the analysis of international and national experience in countering religious and political extremism and terrorism shows, the most effective measures in this area are the improvement of the legal framework, the strengthening and improvement of the activities of special services, the strengthening of the fight against the financing of religious and political extremism and terrorism, as well as the activation of explanatory and propaganda -ideological work.

The most effective ways to overcome the ideology of religious and political extremism and terrorism include:

The state authorities of the Russian Federation should expand the interaction of state bodies and religious associations in all areas of cooperation, primarily in stepping up the fight against manifestations of religious and political extremism and terrorism, the fight against crime, in the spiritual and moral improvement of society;

Municipal governments should pay Special attention education of the population in the spirit of national and religious tolerance, non-acceptance of the ideology of religious and political extremism and terrorism;

The main emphasis in the strategy of countering religious-political extremism and terrorism should be placed on improving the socio-economic situation in the region, as this contributes to the settlement of socio-political conflicts and significantly narrows the social base of religious-political extremists and terrorists;

At the same time, decisive measures should be taken to cut off the channels of financing extremists and terrorists from abroad and from local sources;

In terms of blocking terrorism as a criminal manifestation, it is necessary to improve the legal framework, strengthen and improve the activities of special services, as well as intensify ideological work;

Strengthen the international aspects of the ethno-confessional policy of the Russian Federation, take vigorous measures to prevent the spread of various extremist movements of Islam that feed separatism and terrorism;

Due to the fact that the efforts made by state and public institutions to combat religious and political extremism and terrorism have not been adequate to the severity of the problem and inhuman terrorist attacks continue, a comprehensive approach is required to counter religious and political extremism and terrorism, which would provide for measures not only regulatory and prohibitive, but also preventive.

Countering religious extremism, terrorism and separatism is becoming an urgent problem today and requires state authorities at all levels, as well as joining the efforts of the entire world community in taking decisive, effective measures and coordinated actions aimed at preventing and suppressing manifestations of any form of religious extremism, terrorism and separatism.

To solve the problem of prevention and combating religious extremism and terrorism, to ensure the process of improving the socio-political situation, it is necessary to use adequate means of psychological and ideological influence on the bearers of such ideas. In the media, mosques and churches, schools and universities educational institutions it is necessary to reveal the anti-humanistic nature of religious fanaticism and extremism, to carry out explanatory work among believers, explaining and proving the utopian nature and destructiveness of fanatical ideology and practice, and to promote humanistic ideology and humanistic values.

4. Improvement of legal instruments for countering extremism.

On Wednesday, the State Duma adopted in the first reading amendments to the federal law "On Counteracting Extremist Activity", establishing new signs of this activity, the federal law adopted in 2002 "given a completely "rubber" definition of "extremist activity" and at the same time introduced super-tough sanctions for such activity - for example, for just calling for it, a person can be deprived of liberty for several years, activity public organizations may be suspended without trial, and the mechanism for liquidating organizations or mass media has been simplified almost to the point of automaticity.

However, "subsequent jurisprudence has shown that anti-extremist legislation is 'defocused' to such an extent that the law enforcement system is almost unable to use it for any purpose, including for the purpose of unlawful prosecution of civil organizations."

Now current law considers as manifestations of extremism various socially dangerous actions that were previously qualified as serious crimes: attempts to overthrow the government by force, terrorism, riots, incitement of ethnic hatred, etc. The proposed amendments significantly expand this list.

Thus, the concept of "extremism" will now also apply to "slanderous" accusations of serious crimes against state officials. Such a provision clearly contradicts Article 19 of the Constitution of the Russian Federation, which proclaims universal equality before the law and the court: a public official should not be protected from slander to a greater extent than any other person. Obviously, this innovation opens up wide scope for prosecution for criticizing the government and its representatives.

This is the meaning of the proposal to make extremism "public appeals and speeches, dissemination of materials or information ... that substantiate or justify the commission of acts containing signs of extremist activity."

In June 2006, a proposal was submitted to the State Duma that significantly expanded the list of acts considered as extremist. For the purposes of this Federal Law, the following basic concepts apply: extremist activity (extremism):

1) activities of public and religious associations, or other organizations, or mass media, or individuals in planning, organizing, preparing and taking actions aimed at:

· forcible change in the foundations of the constitutional order and violation of the integrity of the Russian Federation;

undermining the security of the Russian Federation;

Seizure or appropriation of power;

Creation of illegal armed formations;

the implementation of terrorist activities;

· inciting racial, national or religious hatred, as well as social hatred associated with violence or calls for violence;

humiliation of national dignity;

· the implementation of mass riots, hooligan actions and acts of vandalism based on ideological, political, racial, national or religious hatred or hostility, as well as on the grounds of hatred or hostility against any social group;

propaganda of exclusivity, superiority or inferiority of citizens on the basis of their attitude to religion, social, racial, national, religious or linguistic affiliation;

· obstruction of the lawful activities of public authorities, election commissions, as well as the lawful activities of officials of these bodies, combined with violence or the threat of its use;

public slander against a person holding a public position of the Russian Federation or a public position of a constituent entity of the Russian Federation in the performance of his official duties or in connection with their performance, combined with the accusation of the said person of committing acts containing signs of extremist activity or of committing grave or especially serious serious crime; the use of violence against a representative of state power, or the threat of use of violence against a representative of state power or his relatives in connection with the performance of his official duties;

encroachment on the life of a statesman or public figure, committed in order to stop his state or other political activities or out of revenge for such activities;

committing actions aimed at violating the rights and freedoms of a person and a citizen, causing harm to the health and property of citizens in connection with their beliefs, race or nationality, religion, social affiliation or social origin;

creation of printed, audio, audiovisual and other materials (works) intended for public use and containing at least one of the signs of extremist activity. The author of these materials (works) is recognized as a person who carried out extremist activities and is liable in accordance with the procedure established by the legislation of the Russian Federation;

2) propaganda and public display of Nazi paraphernalia or symbols or paraphernalia or symbols confusingly similar to Nazi paraphernalia or symbols;

3) public calls for the implementation of these activities, as well as public calls and speeches, dissemination of materials or information encouraging the implementation of these activities, which substantiate or justify the commission of acts containing signs of extremist activity;

4) financing of the specified activity or other assistance in planning, preparation and performance of the specified actions, including by providing for the implementation of the specified activity of financial resources, real estate, educational, printing and material and technical base, telephone, facsimile and other types of communication, information services , other material and technical means.

It also seems extremely necessary to intensify work on the preparation of a draft federal law "On Counteracting Political Extremism", which should reflect the problem of combating the religious and political variety of political extremism, or prepare a draft special law aimed at combating religious and political extremism.

Religious extremism is not born in a vacuum. And it is much wiser to prevent its appearance than to fight it.

CONCLUSION

So, based on the foregoing, we can conclude that both society and the state must fight religious extremism. Their methods of this struggle, of course, are different. If the state must eliminate the socio-economic and political conditions conducive to the emergence of extremism and suppress the illegal activities of extremists, then society (in the person of public associations, the media and ordinary citizens) must counteract religious and political extremism, opposing extremist ideas and appeals to humanistic ideas of political and ethno-religious tolerance, civil peace and interethnic harmony.

To overcome religious extremism, the most various forms struggle: both political, and sociological, and psychological, and power, and information and others. Of course, in modern conditions, power and political forms of struggle come to the fore. Law enforcement practice is called upon to play an important role. In accordance with the norms of law, not only the organizers and perpetrators of criminal acts of religious and political extremism, but also their ideological inspirers are subject to liability.

The ability of confessional organizations and spiritual mentors to make a tangible contribution to the cause of overcoming religious and political extremism and terrorism is recognized by the religious leaders of Russia. Claims are sometimes made that no other social actors cannot do as much to prevent extremism as leaders of religious organizations can.

When it comes to exposing attempts to use the religious feelings of people to involve them in extremist groups, to commit criminal acts, such a formulation of the question is quite justified. The bright and persuasive word of religious leaders here can be out of competition. Public associations and religious organizations can do a lot to prevent religious extremism by building tolerance and respect among members of society for people of a different culture, their views, traditions, beliefs, and also by taking part in smoothing out ethno-national contradictions.

Of great importance for overcoming religious extremism is the monitoring of its manifestations, as well as countering the use of the media and the temple audience to promote its ideas. Unfortunately, public speeches of an extremist nature, which sometimes contain somewhat veiled, and in some cases undisguised calls for the overthrow of the constitutional order in order to create a clerical state, for inciting hatred and enmity on the basis of religion, are not uncommon, but a proper response from law enforcement organs do not occur.

The unsettledness of millions of people who are forced to give up their usual way of life, mass unemployment, which in many regions reaches more than half of the working population, anger caused by the dissatisfaction of basic needs (security, identity, recognition, etc.), which are the consequences of the most acute systemic crisis experienced by Russia and many other former republics of the USSR, apparently, will be a source of religious and political extremism for a long time to come.

Therefore, it is necessary to thoroughly study this phenomenon, monitor its manifestations and develop effective methods to combat it.

LIST OF USED LITERATURE

1. The federal law dated July 25, 2002 No. 114-FZ "On Counteracting Extremist Activities". Collection of Legislation of the Russian Federation, 2002, No. 30.

2. Avtsinova G.I. Political extremism // Political encyclopedia. In 2 volumes. - M., 1999. T. 2.

3. Amirokova R.A. Political extremism: to the formulation of the problem // Sociocultural, political, ethnic and gender problems of modern Russian society: Proceedings of the 49th scientific and methodological conference "University Science for the Region". - Stavropol: SGU Publishing House, 2004.

4. Arukhov Z.S. Extremism in modern Islam. Essays on theory and
practices. - Makhachkala. 1999.

5. Bondarevsky V. P. Political extremism // Socio-political interaction on the territory: mechanisms, transformations, regulation. - M., 1999.

6. Bocharnikov I. Internal political security of Russia and potential causes of conflicts on its territory // Bulletin of Analytics. - 2002. - No. 3 (9).

7. Kudryashova I.V. Fundamentalism in the space of the modern world //
Policy. - 2002. - No. 1.

8. Burkovskaya V.A. Actual problems of combating criminal religious extremism in modern Russia. - M.: Publisher Press, 2005. - 225 p.

9. Eremeev D.E. Islam: way of life and style of thinking. - M. 1990.

10. Zaluzhny A.G. Some problems of protecting the constitutional rights and freedoms of citizens from extremist manifestations // Constitutional and municipal law. - 2007, No. 4.

11. Zaluzhny A.G. Extremism. Essence and methods of counteraction. // Modern law. - 2002, No. 12.

12. Ivanov A.V. The nuances of the criminal law regulation of extremist activity as a type of group commission of crimes // State and Law, 2003, No. 5.

13. Kozlov A.A. Problems of extremism among the youth. Series: The system of education in high school. - M.: 1994. Issue 4.

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15. Reshetnikov M. Islamic origins of terrorism // Arguments and Facts. -
2001. – № 42.

16. Saidbaev T.S. Islam and Society. - M. 1993.

17. Social and ideological essence of religious extremism / Ed. E. G. Filimonova. – M.: Knowledge. – 1983, 63 p.

18. Ustinov V. Extremism and terrorism. Problems of differentiation and classification // Russian justice. - 2002, No. 5.

19. Khlobustov O.M., Fedorov S.G. Terrorism: the reality of today
state // Modern terrorism: state and prospects. Ed. E.I. Stepanova. – M.: Editorial URSS, 2000.

Avtsinova G.I. Political extremism // Political encyclopedia. In 2 volumes. - M., 1999. T. 2.

Ustinov V. Extremism and terrorism. Problems of differentiation and classification // Russian justice. - 2002, No. 5.

Kozlov A.A. Problems of extremism among the youth. Series: The system of education in higher education. - M.: 1994. Issue 4.

Kudryashova I.V. Fundamentalism in the space of the modern world // Polis. - 2002. - No. 1.

Social and ideological essence of religious extremism / Ed. E. G. Filimonova. – M.: Knowledge. – 1983, 63 p.

Bondarevsky V.P. Political extremism // Socio-political interaction on the territory: mechanisms, transformations, regulation. - M., 1999.

Amirokova R.A. Political extremism: to the formulation of the problem // Sociocultural, political, ethnic and gender problems of modern Russian society: Proceedings of the 49th scientific and methodological conference "University Science for the Region". - Stavropol: SGU Publishing House, 2004.

Arukhov Z.S. Extremism in modern Islam. Essays on theory and practice. - Makhachkala. 1999.

Khlobustov O.M., Fedorov S.G. Terrorism: the reality of today's state // Modern terrorism: state and prospects. Ed. E.I. Stepanova. – M.: Editorial URSS, 2000.

Reshetnikov M. Islamic Origins of Terrorism // Arguments and Facts. - 2001. - No. 42.

Zaluzhny A.G. Extremism. Essence and methods of counteraction. // Modern law. - 2002, No. 12.

Burkovskaya V.A. Actual problems of combating criminal religious extremism in modern Russia. - M.: Publisher Press, 2005. - 225 p.

Federal Law No. 114-FZ of July 25, 2002 "On Counteracting Extremist Activities". Collection of Legislation of the Russian Federation, 2002, No. 30.

Ivanov A.V. The nuances of the criminal law regulation of extremist activity as a type of group commission of crimes // State and Law, 2003, No. 5.

Zaluzhny A.G. Some problems of protecting the constitutional rights and freedoms of citizens from extremist manifestations // Constitutional and municipal law. - 2007, No. 4.

Bocharnikov I. Internal political security of Russia and potential causes of conflicts on its territory // Bulletin of Analytics. - 2002. - No. 3 (9).

Carefully! Religious extremism! Abstract: Religious extremism: essence, causes, ways to prevent

1. The concept and main features of extremism. essence of his religion.

2. Forms of religious extremism. Socio-economic and
political causes of religious extremism. Religious-political extremism.

3. Overcoming confessional contradictions as an important direction in the fight against religious extremism. Organizational ways to prevent religious extremism.

4. Improvement of legal instruments for countering extremism.

CONCLUSION

LIST OF USED LITERATURE

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1. The concept and main features of extremism. essence of his religion.

2. Forms of religious extremism. Socio-economic and political causes of religious extremism. Religious-political extremism.

3. Overcoming confessional contradictions as an important direction in the fight against religious extremism. Organizational ways to prevent religious extremism.

4. Improvement of legal instruments for countering extremism.

CONCLUSION

LIST OF USED LITERATURE

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2. Forms of religious extremism. Socio-economic and
political causes of religious extremism. Religious-political extremism.