Faith Phenomenon. Religious space of personality The phenomenon of the Dukhanin faith about the Trinity

03.08.2021

Magnitogorsk State

university

The phenomenon of faith in scientific knowledge: epistemological aspects

Faith is one of the forms of connection between man and the world; it is a product of the cognitive-thinking, creative activity of man. Although scientific knowledge in itself, in its final expression, excludes the presence of any faith, the acceptance of knowledge at different stages of scientific knowledge presupposes the "participation" of faith, which can be called cognitive faith. This belief cannot be called completely rational, otherwise it would be included in the content of scientific knowledge - theories, laws, teachings. From an epistemological point of view, faith can be represented as an act of accepting something as true, just, expedient in the absence or impossibility of sufficient empirical and rational-theoretical justifications and evidence.

The phenomenon of faith is already contained in the very foundations of science: here the specific forms of manifestation of faith are scientific axiomatics, paradigm, convention (acceptance). singled out two series of foundations of science: those that are outside of it and those that are part of the system of science itself (1).

In the foundations of science outside of it, the "presence" of cognitive belief can be found in several postulates. First, it is an ontological postulate about the independence of the object of science (matter, objective reality) from the subject of cognition and the process of cognition itself. As noted at the beginning of the 20th century. A. Einstein, "belief in the existence of the external world, regardless of the perceiving subject, underlies all natural science" (2). Secondly, it is the scientist's belief that objective reality obeys certain laws, which are also independent of consciousness, i.e., they are not created by man, but only “revealed” to him in the process of scientific knowledge. “Without faith that nature obeys laws,” N. Wiener notes, “there can be no science” (3). A. Einstein noted that Kepler's belief in the existence of a general pattern for all natural phenomena served as a necessary condition for his scientific discovery (4). Thirdly, it is the scientist's belief in the fundamental knowability of this world, its accessibility to the human mind, scientific knowledge. “Without faith that it is possible to embrace reality with our theoretical constructions,” A. Einstein wrote, “without faith in the inner harmony of our world, there could be no science. This belief is and will always remain the motive of scientific creativity” (5). A. Poincaré noted that the patience of physicists, who repeatedly "could fall from many experienced failures", was supported by the belief that "nature is subject to laws, they only need to learn these laws" (6).

It should be noted that cognitive scientific faith, in contrast to religious faith, is a belief of a sensory-rational order, i.e., it is based on the data of a person’s direct sensory experience and his ability for abstract-logical thinking.

In the second series of the foundations of science - in those that are part of the very system of scientific knowledge - the phenomenon of faith is found, first of all, in those theoretical positions that “express the general laws of the subject of this science, revealed to some extent from a certain side in all her theories” (7). We are talking about prerequisite knowledge in science, which at the theoretical level is represented by postulates, axioms, definitions, acting as the fundamental principles of the system of scientific-objective knowledge. Although scientific concepts belong to the world of objective knowledge and are devoid of subjective components, the very act of their acceptance is based on cognitive faith.

Objectively true knowledge in science is those provisions that have already received sufficient empirical and / or rational-logical justification, which implies the existence of two types of statements - “justifying” and “justified”; at the same time, the same scientific judgment, due to the systematic nature of scientific knowledge, its logical interconnectedness, can act in both roles. However, in a scientific theory there are provisions (the beginnings of science) that cannot be rationally-theoretically substantiated with the help of other provisions of this theory. This became obvious when, in 1931, K. Gödel proved his famous incompleteness theorem for sufficiently large formal systems, including natural number arithmetic and axiomatic set theory (8). Such systems contain true sentences that are unprovable and irrefutable within the given framework, that is, they are taken from other systems and taken on faith.

Prerequisite knowledge (often acting in the form of implicit knowledge) plays the role of a kind of filter in cognition, therefore, high-ranking creativity is associated with understanding the premises, many of which are hypothetical in nature and act as axioms that do not meet with refutation. These axioms, K. Popper notes, can be considered “either as empirical or scientific hypotheses, or as conventions” (9). Objective scientific knowledge thus has hypothetical foundations subject to constant revision and change. Scientific axioms, postulates, definitions are taken on faith as working hypotheses.

The foundations of scientific knowledge are a kind of coordinate system that lays the historical boundaries of the development of science. Based on individual ideas as fundamental principles, science comes to a kind of universal foundations, paradigms - historical forms of scientific ideas.

In accordance with the foundations of science in any scientific community, certain beliefs arise, common approaches to the methodology of scientific research, which are supported at an informal level, determine scientific problems and function at the level of interpersonal communication of scientists. According to T. Kuhn, this is the basis for believing in a particular theory, which is chosen as a candidate for the status of a paradigm. Supporters of the paradigm become that layer of "believers" for whom the accepted foundations of scientific knowledge become "credo". “Acceptance by a scientist of this or that paradigm,” T. Kuhn believes, “can only be based on faith” (10). Within the framework of the paradigm, the phenomenon of conventionalism arises - an agreement between scientists on the adoption of certain scientific axioms, the foundations of a logical conclusion and the rules of this conclusion. "Acceptance" is subjectivity, but in the form of universality, which gives grounds for understanding this or that statement as generally accepted and, therefore, true, scientific.

In addition to the foundations of science, the phenomenon of faith, taken in its broadest sense, is found at various stages of the process of scientific research, such as setting the goal of research, understanding a scientific problem and real ways to solve it, and putting forward hypotheses. From an epistemological point of view, faith is a necessary component in the creative movement of scientific research from ignorance to knowledge and from incomplete knowledge to more complete.

The phenomenon of faith carries a projection into the future, sets a certain direction for the activity of a creative subject, is associated with goal setting and stimulates a complex, contradictory and laborious process of goal realization. “Whoever is able to awaken faith,” E. Husserl wrote, “whoever is able to make one understand the greatness of any goal and be inspired by it, will easily find forces that would go in this direction” (11).

At the stage of posing the problem, the "presence" of faith is due to the internal need to understand, to explain what we do not know, do not understand. As M. Polanyi notes, “to be tormented by a problem means to believe that it has a solution” (12). Faith acts as an internal choice and is associated with "heuristic expectation" (13). This belief is initially expressed very vaguely, is not associated with a specific content, but characterizes the desire for a goal and affirms the goal as genuine, subjectively significant and achievable.

Cognitive faith largely determines the process of scientific creativity, serves as the most important factor that makes knowledge active and effective: “In faith and through faith, knowledge acquires practical energy, is animated by feeling and will” (14). The experience of the history of science shows that a scientist's belief in a creative goal can inspire long and hard work and is the most important factor in achieving fundamental scientific results.

In a situation of creative search for a solution to a problem, a scientist puts forward and develops hypotheses that quite often run counter to existing theories and are associated with a certain risk: one who accepts a hypothesis in the early stages of its existence expects possible future confirmations of it, and this expectation expresses faith in the correctness and rationality of the hypothesis: the act of faith gives the creatively put forward hypothesis a "sanction" for potential truth, a "right to exist."

The put forward hypothesis for the period of its operation as a working tool of scientific knowledge is fixed in the mind through an act of faith, which contains the initial energy potential that feeds the hypothesis that has arisen: as long as there is faith in the possible truth of the hypothesis, the hypothesis will exist and searches will be made for possible ways to prove and test it to truth. The influence of faith on the process of scientific creativity is determined by the degree of its intensity, i.e., the weakness of faith sometimes prevents a conjecture from developing into a solid and reasoned assumption. It is faith that provides discovery: if some scientific conjecture is not supported by faith, then it will remain conjecture, and the scientist will consider that he does not deserve experimental verification.

Thus, the phenomenon of faith is a condition and the most important factor of scientific knowledge. Cognitive faith is present in the foundations of science, both outside it and within the very system of scientific knowledge. Faith largely determines the creative process of scientific research: it stimulates the direction of the search, forms a certain approach to the problem associated with the choice of some proposed solution, encourages taking certain specific steps in the cognitive process. Faith contributes to the search for new knowledge and its consolidation in the field of objective knowledge.

_____________________________

1. Gnoseological and logical foundations of science. M.: Thought, 1974. P. 479.

2. Einstein A. Physics and reality. M.: Nauka, 1965. P. 136.

3. Cybernetics and society. M.: Nauka, 1958. P.195.

4. Einstein A. Physics and reality. P.106.

5. Einstein A. The evolution of physics // Collected. scientific Proceedings: In 4 vols. M .: Progress, 1967. V.4. P.543.

6. The value of science. M.: Nauka, 1982. P. 114.

7. AT. Gnoseological and logical foundations of science. P.498.

8. Newman D. Gödel's theorem. Moscow: Nauka, 1970

9. Popper K. Logic and the growth of scientific knowledge. M.: Nauka, 1983. P. 99.

10. Kuhn T. The structure of scientific revolutions. Blagoveshchensk, 1998. P.199.

11. Husserl E. Logical research. Minsk: Harvest; M: Ast, 2000. P.154.

12. Polanyi M. personal knowledge. M.: Progress, 1985. P. 300.

14. Shinkarchuk V.I., Yatsenko A.I. Humanism of the dialectical-materialistic worldview. Kyiv, 1984. P. 155.

The problem of the "minimum" of religion has a number of aspects. The first aspect is related to the definition of the sphere of religious life in which this "minimum" should be sought. There are three main approaches here. The first approach claims that this "minimum" should be sought in the sphere of religious consciousness: in the peculiarities of the views, ideas, feelings and experiences of believers. The second approach claims that the specificity of religion is associated with cult activities. The third is with religious organizations. Most religious scholars believe that the "minimum" of religion should be sought in the sphere of religious consciousness. They tend to associate religion with faith. It is no coincidence that in wide use the word "believer" is identified with the concept of "religious person".

Faith - this is a special emotional and psychological state of a person and at the same time his attitude to certain phenomena of the surrounding world. This is a natural property of human consciousness: every person believes in something, although not all people believe in the same thing. In addition to religious faith, there is also non-religious faith. Every faith has its subject. A person does not just believe, but believes in something. In this way, Vera- this is an element of human consciousness, and it is directly directed to certain formations of consciousness: concepts, ideas, images, theories, etc. Faith arises in a person only when he is personally interested in something, when it causes an emotional and evaluative reaction in a person. Moreover, this assessment is most often positive. A person, first of all, believes in what corresponds to his psychological attitudes, beliefs, ideals. Although there are cases when faith implies a sharply negative assessment of any image, concept. For example, belief in the devil as the antipode of God.

Faith are formations of consciousness that are not the subject of knowledge, that is, those that have not received the status of objective truths in the mind of a person. Scientists note that the subject of faith are hypothetical ideas, images, concepts and theories. Non-religious faith is different from the religious object of its faith. The subject of non-religious faith, as well as religious faith, is hypothetical, requiring further verification of concepts, images, judgments or concepts, judgments related to the future. However, they are perceived as something natural, that is, included in the system of laws of the material world, they have their own real causes that can be identified and studied. The subject of religious belief is the supernatural.. Thus, a significant number of religious scholars call belief in the existence of the supernatural a "minimum", an essential characteristic of any religion.

The belief in the existence of the supernatural and in the possibility of establishing certain connections and relations with it as a universal, essential characteristic of religion is also recognized by many secular religious scholars. This approach to the study of religion is called preformism. Preformism- this is a doctrine that asserts that all the higher forms that a phenomenon reaches in the process of its development already contain potencies, in embryo in the lower forms. The process of development of phenomena is aimed at revealing these potentialities inherent in the phenomenon itself, forms.

There is another aspect in identifying the specifics of religion. Among religious scholars who recognize religious consciousness as the leading, defining element of religion, two trends are clearly identified. Some interpret religious faith primarily as intellectual phenomenon. They emphasize the content nature of religious ideas. Religion, from the standpoint of this approach, appears primarily as mythological system. Proponents of this approach usually draw the following scheme for the formation of religious consciousness: religious ideas initially appear in sensual visual images. The source of figurative material is nature, society, man himself. On the basis of these images mental constructions are formed: concepts, judgments, conclusions. An important place in the religious consciousness is occupied by the so-called semantic images, which are a transitional form from sensually visual images to abstract concepts. The content of these images finds its expression in parables, fairy tales, myths. Others shift the focus to emotional-volitional element. Religious faith, in their opinion, is, first of all, religious experiences, religious feelings. This approach to religion is shared by many of its researchers, but it is most clearly represented by representatives of the psychology of religion: W. James, Z. Freud, K.G. Jung and others. Obviously, this approach explicitly or implicitly involves the recognition of the fact of the existence of special religious experiences, "religious feelings". The totality of these feelings is sense of awe means, according to the Orthodox thinker, reverence for God. Consequently, the peculiarity of this feeling is determined by the nature of its orientation, namely, the orientation towards God. W. James, argues that religious feelings, from the point of view of their psychophysiological manifestations, are ordinary human feelings of love, fear, joy, hope, etc. The peculiarity of these feelings is given by their special focus on the object of their faith.

The psychology of religion connects the presence of religious feelings with innate instincts (Z. Freud) or a historically conditioned predisposition (archetypes, K. Jung).

Full text of the dissertation abstract on the topic "The Phenomenon of Faith: Ontological and Epistemological Analysis"

As a manuscript

RYAKHOVSKAYA Tatyana Viktorovna

The Phenomenon of Faith: Ontological and Epistemological Analysis

Specialty: 09.00.01 - Ontology and theory of knowledge

dissertations for the degree of candidate of philosophical sciences

Tambov 2006

The dissertation was completed at the Tambov State University named after V. G.R. Derzhavin"

scientific adviser

Doctor of Philosophy, Professor Bulychev Igor Ilyich

Official Opponents

Doctor of Philosophical Sciences, Professor Kudrin Albert Konstantinovich Candidate of Philosophical Sciences, Associate Professor Ivanov Mikhail Yurievich

Lead organization

Volga State Engineering and Pedagogical University

The defense will take place on December 22, 2006 at 4 pm at a meeting of the dissertation council D 212.062.01 at Ivanovo State University at the address: 153025, Russia, Ivanovo, st. Ermaka 37/7, room. 207.

The dissertation can be found in the library of Ivanovo State University.

November 2006.

Scientific Secretary of the Dissertation Council

D.G. SMIRNOV

Questions about the nature of faith, its foundations, sources of origin, its transformation and impact, are among the most significant for the existence of man and society, they are directly related to the ontological (existential) side of human life.

The complex processes taking place in Russia, the destruction of former ideological concepts and beliefs, led to changes in the spiritual life of society. Meanwhile, faith is one of its most important foundations, so the change of priorities in the spiritual sphere had a direct impact on the change in attitude towards the phenomenon under study. In turn, new trends and beliefs have a direct impact on the spiritual and practical life of a person. Faith is a concept that is complex and multifunctional, therefore, consideration of any of its individual elements in isolation from the rest does not allow us to fully reveal the essence and nature of faith. Hence the need arises for a holistic study of the ontological and epistemological aspects of faith, which are the direct foundations of human existence.

The scope of the phenomenon of faith is related to both conscious and unconscious factors of human existence. "Rationality, - according to M. Buber - is only a part of human being, - all human being comes into faith." Speaking about the irreducibility of faith to any of its individual manifestations, the thinker emphasizes not only the integrity of faith itself, but also its influence on the formation of the image of the world and the existence of a person in this world. In this situation, the epistemological aspect is in direct connection with the ontological and axiological, since the act of faith and belief experience are necessary components of the process of cognition and evaluation of the objective world, as well as the actual human being in it. In epistemological terms, the role of the phenomenon of faith in the field of scientific knowledge is very significant: to determine its boundaries, the relationship of faith with knowledge and intuition.

Meanwhile, the socio-economic instability of society, inter-confessional confrontation and intra-church discord, inter-

National and political conflicts have led to the fact that new religious movements have become widespread, masses of people are passionate about mysticism, neo-paganism, occultism, theosophy, etc. In this situation, an increasingly differentiating religious faith ceases to act as a means of stabilizing consciousness and sometimes begins to play the role of a disorienting, destabilizing factor. This situation is exacerbated if a person has no non-religious, positive personal faith at all.

All these processes stimulate the need to identify and scientifically analyze the ontological and epistemological foundations for the emergence and existence of faith, which are the same for both religious and non-religious consciousness. This analysis suggests the need to study the rational and irrational components present in the phenomenon of faith; analysis of the categories of knowledge, belief, doubt, the study of their inseparable connection with the phenomenon of faith.

Throughout its existence, man has turned to various areas of knowledge about himself and the world around him. Naturally, the spiritual sphere of human existence has not remained unaffected by research. Especially in that part of it that concerns the legitimacy of the existence or denial of faith, in addition, the very phenomenon of faith is of interest to thinkers, scientists, political and religious figures.

Faith is one of the basic concepts of theology. Wide coverage of the phenomenon of faith as an extremely important religious act is inherent in the works of Christian theologians. In Western Christianity, the most notable contribution to the consideration of this topic was made by Origen, Tertullian, P. Abelard, Anselm of Canterbury, W. Ockham, N. Cusa and others. Of the Eastern Church Fathers, the phenomenon of faith was considered by Gregory the Theologian, Basil the Great, John Chrysostom, Gregory of Nyssa and etc.

We find the study of the general foundations of faith in the works of such theologians and philosophers of the past as F. Aquinas, A. Bergson, Augustine Blessed, M. Buber, L. Wittgenstein, G. Hegel, W. James, I. Kant, S. Kierkegaard, D. Locke, X. Ortega y Gasset, B. Pascal, E. Fromm, M. Heidegger, A. Schopenhauer, K. Jaspers, who gave a deep understanding of the nature, foundations and functions of faith.

Considerable attention was paid to the study and comprehension of faith by thinkers: N. Berdyaev, S. Bulgakov, V. Zenkovsky, I. Ilyin, N. Lossky, V. Solovyov, N. Fedorov, P. Florensky, S. Frank.

A significant contribution to the study of faith was made by such psychologists as A. Maslow, Z. Freud, K. Jung, W. Frankl.

In the study of faith, two main directions can be distinguished: either faith is considered as a religious phenomenon, or purely epistemologically. The epistemological bias is largely due to the long

the predominance of rationalism in European philosophy and the dominance of atheistic views in Russian (Soviet) philosophy. This state of affairs begins to change in the last decades of the 20th century, when a multifaceted approach to this problem becomes the basis for studying the phenomenon of faith. This can be traced in the works of such researchers as F.Yu. Borodin, Yu.F. Borunkov, E.A. Evstifeeva, B. A. Erunov, A. V. Romanov, D. M. Ugrinovich and others.

In modern research, there are different points of view both on the phenomenon of faith as such, and on its connection with various spheres of a person's spiritual life. Faith is often considered as a link in the dialectical pair of rational - irrational (A.G. Yankov). The presence of faith in a person's life is a characteristic of the formation of personality. Faith finds its expression in the actions of the individual and is closely related to the realization of a person's self-affirmation, his vision of the world (A.I. Shaforostov).

An increasing number of studies are devoted directly to the peculiarities of religious faith. In this context, faith is a necessary state of trust in God by a person, and this state can neither be substantiated nor refuted within the framework of a philosophical approach. Faith is paradoxical, because it is a necessary and sufficient condition for itself (E.A. Stepanova). Faith is a natural condition for the emergence of mystical experience. Rationalism in mysticism is not a contradiction, but a necessary addition (E.H. Sobolnikova). The phenomenon of faith is one of the most important components of the ideological layer of social life. Faith has its own socio-cultural space, which is inextricably linked with human life (B.JI. Sobolev).

Various aspects of the phenomenon of faith are considered in the works of modern researchers: Andryushenko M.T., Borisov O.S., Voroshilova A.A., Grigoryeva L.I., Demchenko O.N., Zhokhov A.V., Ibragimova V.I., Korosteleva Yu .E., Kuznetsova M.N., Menchikova G.P., Mikhailova N.T., Morozova M.Yu., Pogoreloi C.V., Savvin A.V., Sinyansky D.A., Sopova E.A., Ustimenko A.JL , Churakova H.A.

However, despite the ever-increasing number of publications devoted to the most diverse aspects of faith, there are practically no works containing a comprehensive analysis of the ontological and epistemological aspects of faith. Meanwhile, the lack of fundamental generalizing research becomes an obstacle not only to further comprehensive theoretical analysis, but also to the organization of practical work on the formation of factors that positively affect human existence and overcome negative ones.

The subject of the study is the ontological and epistemological aspects of the phenomenon of faith

Purpose and objectives of the study.

To achieve this goal, it is necessary to solve the following tasks:

Identify the conditions and factors that determine the ways of existence

The study is based on the ideas of classical and modern philosophy. The work is based on the principles of dialectics, historicism, objectivity and complexity of scientific analysis. In the work on the dissertation, we also used:

Content analysis of scientific literature.

It is shown that the integrity of the phenomenon of faith presupposes the interconnection and complementarity of the rational-irrational foundations of its occurrence. Rational foundations include: beliefs, reliable data, practice. The irrational grounds include: intuition, revelation, religious experience, transcendence;

The epistemological aspect of faith is closely related to the category of doubt, which can act as a way of existence of faith. In the realm of religious belief, doubt manifests itself in confirming the existence and truth of

understanding of the object of faith. In the field of non-religious faith - as a criterion for the reliability of scientific or personal beliefs;

It is clarified that the immediate factors that determine the forms of existence of faith are disbelief, doubt, skepticism, agnosticism, nihilism;

Dissertation research clarifies and expands ideas about the nature, essence and content of faith; its onto-epistemological parameters, which consist in the presence or absence of relationships between faith and knowledge, faith and conviction, faith and doubt.

The main provisions and conclusions of the dissertation research were tested at international and interregional scientific and practical conferences: “Culture and education at the turn of the millennium

ty” (Tambov 2000); "Young science-XXI century" (Ivanovo 2001); VI Derzhavin Readings (Tambov 2001); VII Derzhavin Readings (Tambov 2002); "Rationalization and Culture on the Threshold of the Third Millennium" (Rostov-on-Don 2002); "Modernization of the education system in the field of culture and art" (Tambov 2002); VIII Derzhavin Readings (Tambov 2003); "Formation of the Russian model of state and municipal government in the context of administrative reform: contradictions and prospects" (Orel 2005), "Management and Society" (Tambov, 2006).

The results of the dissertation were used in the educational process of the Tambov State University named after. G.R. Derzhavin and a branch of the Oryol Regional Academy of Public Administration of the Russian Federation in Tambov as part of the study of courses in philosophy, the concept of modern natural science and the special course "Spiritual Foundations of Mentality".

Dissertation structure.

The introduction substantiates the relevance of the research topic; the state of its scientific development is characterized; the main directions and approaches to the definition and study of the phenomenon of faith are considered; the object, subject, purpose, tasks and methodological foundations of the study are determined; its scientific novelty is revealed; theoretical and practical significance of the work; the approbation of this topic in publications and speeches at conferences is indicated.

The first chapter of the dissertation "The paradigmatic foundations of faith in human existence and cognition" is devoted to a historical and philosophical analysis of the development of ideas about the phenomenon of faith.

The first paragraph "Empirical Foundation of the Phenomenon of Faith" considers the existing approaches to the definition of the concept of faith, the main components of this complex phenomenon and their connection with practical life. In the course of the analysis of the concept of "faith" it is often identified with religious faith. This leads to a one-sided study of the phenomenon. For a more complete and comprehensive study, it is necessary to analyze the grounds for the emergence of faith, its scope, ways of manifestation, as well as its impact on the being of a person as a subject (bearer) and object of faith.

The traditional methodological approach in the history of philosophy is the comparison of faith with knowledge. This allows us to focus on the epistemological aspect of the phenomenon under study. The main difference between faith and knowledge in epistemological terms lies in the statement of objectivity and reliability of knowledge and subjectivity, the unreliability of the phenomenon of faith. Faith, knowledge and opinion can be combined in

a single group of forms of knowing consciousness through persuasion. Faith can act as the basis of knowledge. The specificity of such beliefs lies in the fact that they are associated with the initial position of a person in the world, his degree of perception of reality.

An important rational component is the relation of the phenomenon of faith to objective truth and, accordingly, the truth of faith itself. The author notes that in the works of Russian thinkers, two approaches to solving this problem can be distinguished. 1) The truth of faith is made dependent on the content of the object of faith; 2) faith is taken out of the framework of evaluating "truth - falsity", as it acts as a value component of the general process of cognition.

One of the most important foundations of faith is intuition, which is often one-sidedly attributed to the irrational components of the phenomenon of faith. Intuition is understood as the ability to comprehend the truth by direct observation of it without substantiation with the help of evidence. Many researchers recognized intuition as an indispensable attribute of any, including scientific knowledge: intuition appears as the initial stage of cognition and evaluation of reality, and faith becomes a “resolving” factor - what is presented to consciousness is real.

In the second paragraph, "The problem of the relationship between religious and non-religious forms of faith," the characteristic theories of the genesis and formation of the phenomenon of personal faith are considered.

The idea that arose in the philosophy of the Middle Ages about the complementary nature of faith and reason significantly influenced the further attitude of European thinkers to this problem. For the first time this idea received a clear justification from Thomas Aquinas. In his opinion, reason and faith constitute, as it were, two “floors” of being, on one, natural reason prevails and is self-sufficient - this is the world of natural reality, on the other - in the sphere of divine reality - there is faith. Faith is necessary to comprehend the truth in cases where the mind is faced with uncertainty and lack of information.

By the 17th - 18th centuries. rationalism, which has reached its peak, on the contrary, affirms the priority of reason in the cognition of the world, while leaving the right to the presence in the cognition of certain non-rational components. B. Pascal in this regard wrote: “We learn the truth not only with the mind, but also with the heart; in this last way we comprehend the first principles, and in vain tries to challenge their reason, which is not at all appropriate here.

The distinction not only between reason and faith, but also within the very phenomenon of faith, was one of the first to be made by I. Kant. The thinker considers faith as a way of recognizing the truth of judgments. In the psychological aspect, subjective confidence in the truth of a judgment is a sufficient basis for the existence of faith. In the epistemological aspect, it is necessary

ma objective assessment judgments. According to the philosopher, “if the recognition of the truth of a judgment has a sufficient basis from the subjective side and at the same time is considered objectively insufficient, then it is called faith.” Kant's statement of dualism between the phenomenal world and the noumenal world assigns to faith the sphere of the transcendental, noumenal world. The degree of "reliability" of the knowledge contained in faith determines the typology of faith pursued by Kant. He distinguishes between moral, pragmatic, and doctrinal faith.

In the 19th century, in opposition to rationalism, the irrationalistic teaching of S. Kierkegaard was formed, whose work is characterized by the combination of religious and non-religious (personal) aspects of faith. Therefore, Kierkegaard's analysis of the problems of faith goes beyond the bounds of purely religious research. Faith is considered by Kierkegaard as an absolutely necessary element of human education. The emergence and existence of faith presupposes a number of conditions, in particular a moment of time and self-denial. Real faith is possible only here and now, it is necessary for a person to avoid the abyss of despair. Kierkegaard transfers the area of faith into the sphere of being of a concrete real person, where it is a necessary condition for his existence.

At the beginning of the 20th century, socio-economic processes with their influence on the spiritual state of the world community lead to a crisis of religiosity, which contributes to increased interest in the topic of faith. Attempts are being renewed to consider religious and non-religious faith as two related forms of one phenomenon (D. Pratt, W. James, etc.), or to use broad interpretations of the concept of faith. The general nature of the broad interpretations of faith is that the analysis of this concept is based on the tradition of the English language. A word is singled out for denoting faith in a general sense and a word denoting faith as a spiritual and sacred attitude of a person to being-truth. There is a significant difference between the concepts of secular and religious faith: 1) faith-Ga^I as a spiritual and sacred relationship to being-truth, 2) faith-feHe as the secular and epistemological aspects of the phenomenon of faith.

Such an understanding of the phenomenon of faith presupposes a difference in the source of knowledge. According to the first model, a person can only have indirect knowledge. This view is being developed by a number of contemporary Russian philosophers (Yu.P. Vedin, P.V. Kopnin, M.N. Rutkevich). According to the second model, human cognition begins with the direct presence of the soul in true reality, and direct knowledge of this reality is direct knowledge of being and the true reliability of faith-Gaki (this view is substantiated by N. O. Lossky, S. L. Frank, M. K. Mamardashvili and others).

Often the division of religious and non-religious faith is based on the difference in experience, which is the basis of faith. Religious faith is based on revelation from above, while non-religious faith is based on

inner experience that resides in the human mind.

The ontological character that unites both types of faith is the main problem of the philosophy of existentialism. Something transcendental and transtemporal, existing in our moods and affecting us through them, is our faith. In the incessant stream of moods, a person can reveal his true content, expressed in faith, only when he finds himself in the conditions of an existential choice. It is this understanding of the phenomenon of faith that M. Heidegger offers. Another representative of existentialism, K. Jaspers, makes non-religious faith (faith-bePef the main subject of his research. Faith is defined by him as “an act of existence that is aware of transcendence in its reality.” The thinker understands faith not at all as something irrational and immediate, for it is the result of reflection and cannot be reduced to a psychological experience.

So, analyzing the main approaches to understanding faith in the history of philosophical thought, the author of the dissertation comes to the conclusion that there are different points of view on the very phenomenon of faith, its types and manifestations. There are two types of faith: faith (religious, spiritual form of faith) and faith-leNe (non-religious, secular form; epistemological aspect of faith). Faith is based on the experience of a person's mental and spiritual experiences (in particular, intuitive experience), it allows you to go beyond the limits of objective reality into the sphere of the transcendent. Rational scientific experience in conjunction with the mystical, irrational is a necessary condition for the existence of a person, the integrity of his existence.

The second chapter "Rational-irrational parameters of the phenomenon of faith" discusses modern approaches to the phenomenon under study.

The first paragraph "Religious (Christian) faith as a factor of human existence and cognition" is devoted to the analysis of the ontological and epistemological aspects of the religious type of faith.

One of the first definitions of faith is found in the Epistle of the Apostle Paul: “But there is faith of those who hope, a warning of things of reproof, invisible” (Heb. 11:1). In modern terms: faith is the realization of the expected and the certainty of the invisible. Religious (Christian) faith is understood as a bond, as the complicity of man in the revelation of God. But faith is also a gift of God, which allows a person to touch the beyond in the conditions of the rupture of the human and Divine principles of the world.

If we proceed from the understanding of faith as a condition for the integrity of human existence, then the problem of opposition and opposition of faith and reason turns out to be imaginary. The solution of this question often turned out to depend on its historically changeable content. In the ancient period, the relation of faith and knowledge was considered as the relation of a philosophical worldview to a mythological one; thinkers of the patristic period correlated Christian thought with pagan philosophy. In the era of the Middle

centuries, the question of the application of evidence in the field of theology was decided. With the beginning of the New Age (with the development of natural science), works appear that try to reconcile the results of science with Christian revelation.

Clement of Alexandria was one of the first Church Fathers to explore the problem of the relationship between faith and knowledge. From the theory of the duality of knowledge (which is either based on genuine principles or based on opinion), Clement infers the duality of faith. Faith, which has Truth as its object, is able to lead us to the First Cause (God, the Source of truth). Faith based on human opinions often leads us to a dead end.

The grounds for the emergence of faith and the relationship between faith and knowledge were also developed in Greek patristics. The Eastern Church Fathers for the first time raise the question of God as an absolute object of faith. The knowledge of God is based on negation (the apophatic path in theology). Nothing can be said affirmatively about God, since He is above not only any definition and affirmation, but also limitation and negation. However, Eastern Christianity does not deny knowledge of the rational. It only says that the comprehension of God in a rational way is impossible, since rational knowledge, in this case, will not correspond to its subject.

On the basis of Eastern Christianity, theories of Russian religious philosophy were built, which paid great attention to various (onto-logo-gnoseological, psychological, axiological) problems of religious knowledge. At the same time, faith is not opposed to reason, but is understood precisely as a function of a holistic mind. In general, Russian religious thinkers (V.S. Solovyov, S.N. Berdyaev, P.A. Florensky, S. J1. Frank, etc.) are characterized by the combination of mystical experience with rational knowledge, the combination of philosophical discourse with the irrationalism of revelation.

So, analyzing the understanding of the phenomenon of faith in the views of religious thinkers, the author of the dissertation concludes that Christian philosophers and theologians (both Western and Eastern) are characterized not so much by the opposition of faith and knowledge, but by the division of the sphere of their existence. They made attempts to use rational knowledge in the field of religious faith: proofs of the existence of God (F. Akvinsky), rational substantiation of mystical experience (Eastern isi-chasm), Christian gnosis.

In the second paragraph "Doubt as a condition for the existence of faith" the author examines the relationship between the categories of faith and doubt. It is noted that in most studies, a psychological category is seen in doubt. However, in recent years there has been a growing interest in its philosophical understanding. Thus, the epistemological and other aspects of the category of doubt were at the center of attention in the works of thinkers not only classical (R. Descartes, I. Kant), but also modern Russian (I. Ilyin), as well as

same foreign (L. Wittgenstein) philosophy.

According to I. Kant, the skeptical attitude of philosophical reflection is a step forward in comparison with dogmatism. Kant focuses on the analysis of the conditions for the appearance of delusions, that is, on the very activity of the cognizing mind. The critical method draws our attention to the fact that the possibilities of reason are not limited to the possibilities of theoretical reason. At the same time, Kant introduces skepticism into the realm of religious faith, to which he also refers moral faith. According to Kant, theology has the right to exist only if it does not go beyond its limits, that is, it does not claim to prove the existence of God as an objective reality, since within the limits of pure reason this reality can neither be proved nor refuted. At the same time, "transcendental questions allow only transcendental answers, that is, answers that come from a priori concepts alone without any empirical admixture." The category of doubt, thus, receives, as it were, two spheres of existence: in the field of theoretical knowledge and in the field of transcendental.

The problem of the relationship and correlation of the phenomenon of faith and the category of doubt in Russian philosophy was considered by I. Ilyin, according to which doubt is a preliminary state for faith. Fear of doubt in faith indicates that faith has not yet taken root in a person. Doubt is a form of existence of faith inseparably linked with reason, for “faith gives reason a measure of depth, love and finality; and reason gives faith the energy of purity, evidence and objectivity. If there is a gap between reason and faith, the wholeness of man is lost; doubt is a “certifying” characteristic that gives faith its basis and strength. The ratio of faith and doubt must meet certain conditions: if doubt is weaker than faith, then it acquires the character of relativism and eclectic skepticism; if doubt is stronger than faith, then it leads to nihilism.

The category of doubt is further developed in the works of L. Wittgenstein, who considered it in connection with the reliability of knowledge and the epistemological significance of linguistic forms. Doubt appears as a necessary attribute of knowledge, which implies the active work of thought, we must "draw the boundary of thinking, or rather, not thinking, but expressing thoughts ... Such a boundary can only be drawn in language ...". At the same time, Wittgenstein analyzes the category of doubt in connection with the mutual transitions of faith and knowledge, trust and disbelief. The philosopher reflects on the limits of skepticism beyond which doubt develops into nihilism; about the possibility of losing doubt, as a result of which we come to dogmatism and fanaticism.

Analyzing various approaches to understanding the category of doubt, the author comes to the conclusion that doubt is not only a psychological

logical, but also an important philosophical category, inextricably linked with the phenomenon of faith. The category of doubt actually acts as a way of existence of faith, representing in its content a complex unity of rational-irrational components. Doubt is a necessary condition for confirming or refuting the reliability of scientific or religious beliefs. At the same time, the absolutization of the category of doubt is capable of transforming rational skepticism into nihilism and agnosticism. At the same time, the absence or ignoring the role of doubt is the epistemological basis of dogmatism and fanaticism.

In the third paragraph "Specific Manifestations of Faith and Doubt in Pictures of the World" the role of faith and doubt in the construction of various variants of a holistic image of the world is considered.

Man's ideas about the nature and life of society are formed as a result of the synthesis of knowledge obtained in various fields of science and practice. These representations have received the name "picture of the world". We can find one of the first pictures of the world in the Biblical texts. Such a scheme can hardly be called a natural-science picture of the world. Biblical cosmogony not only anticipates the drama of human existence. The point is that the cosmographic material contained in the Bible, despite its small volume, makes possible the existence of various variants of its interpretation. At the same time, the special attitude of Christianity to scientific knowledge should be noted. It was due to practical needs in the calendar account, the establishment of the timing of church holidays, including Easter. This need was manifested in the appeal to the ancient astronomical tradition. Secondly, it was astronomy that formed the basis of the picture of the world, the need for which was experienced by Christian thought throughout its existence.

The further development of science leads to a change in the system of knowledge, ways of seeing the world (paradigms), and, therefore, to a change in the content of the picture of the world. Some modern scientific concepts and technologies are extremely difficult to understand. This leads to the fact that people are forced to take on faith many conclusions and hypotheses of scientists, which are often expressed in a simplified, vulgarized, or distorted form. This situation leaves a wide scope for doubt and mistrust. For most people, the achievements of science sometimes remain at the level of emotional perception. At the level of everyday thinking, this often leads to a mystical perception of science as a special form of involvement in the deep secrets of the universe.

Scientific knowledge and the scientific picture of the world built on its basis contain both rational and non-rational elements. Intuition, creativity, suggest a non-standard solution to the problem, paradoxical situations that sometimes contradict common sense and are taken solely on faith. The psychological component of faith is

fills in the lack of information about the subject, fixing the desired image that exists in the form of a dominant focus in the mind. At the same time, the lack or unreliability of knowledge can also introduce distortions of reality. A certain way out in such a situation is moderate doubt. Thus, faith in scientific knowledge contributes to the search for new knowledge, its acceptance and consolidation as a field of objective knowledge. Doubt as a way of existence of faith is a kind of "regulator" of the truth of the knowledge received.

The changes that took place in the sphere of public life in Russia in the second half of the 20th century led human civilization to a spiritual crisis. Pessimistic moods in society have created a favorable environment for the spread and development of new religious movements (NRMs), various superstitions and the modification of national and world religions. Their adherents often claim to possess the ultimate truth. The mystical constructions created by the followers of the NRM are presented as a new stage of the "last word of scientific knowledge". The author analyzes a number of such NRMs that have their own system of "science".

One of the most widespread movements today is theosophy, created as one of the directions in the occult, H.P. Blavatsky. At its core, theosophy is an attempt to create a single super-religion based on the combination of the religious ideas of Hinduism, Buddhism and Christianity. Recognizing science as ignorance and reserving only the right to possess "true knowledge", Theosophy creates its own "scientific" picture of the world. The construction constructed by Blavatsky revives the anthropocentrism characteristic of religion, based on theocentrism. The scheme of the world is built as a trajectory of a person's movement, mediated by his moral aspirations. The construction contains a number of appeals to the data of natural science, which are modified, mythologized and declared esoteric. Based on the analysis of the picture of the world built by the founder of Theosophy, it is concluded that H. Blavatsky uses a modernized religious construction as an ontological scheme of reality as the basis of her theory. She tries to justify it in the light of the existing scientific worldview with the help of a kind of "scientific data" (in reality, they often turn out to be pseudoscientific). As a result, a certain “new mechanics” of the world arises, in which, however, unlike natural science mechanics, the trajectory of movement in this world of the person himself is also described. On the example of Theosophy, we see an eclectic combination of scientific and philosophical knowledge with mythological and religious knowledge. In such a situation, only the category of doubt is able to act as a method of establishing the truth of the received syncretic knowledge. At the psychological level, doubt brings a certain balance to the human mind, harmoniously complementing faith in its scientific

The author of the dissertation believes that the construction of such a theosophical scheme of reality is, undoubtedly, an unscientific reflection of the surrounding reality. Theosophists' claims to the "scientific" status of such a construction actually undermine the foundations of traditional religious faith, as well as the foundations of science.

The gigantic pace of modern scientific and technological progress, the predominance of a rational way of thinking have led to the fact that the irrationality inherent in human consciousness finds a way out in the creation of the latest systems of religiosity. The creeds that emerged in the last decades of the 20th century (the New Age movement, the Bahai faith, the followers of Vissarion) have a system of a kind of “science” on the basis of which their picture of the world is built. Using the latest data of science about the modern scale of civilization, knowledge about the structure of the Earth and space, borrowing scientific terminology, the esoteric constructions of the NRM claim to be the role of modern basic worldview teachings. The author of the dissertation notes that the phenomenon of faith is directly involved in the formation of the worldview. This complex process includes, in particular, the construction of various versions of the picture of the world, which is manifested in the existence of natural science, philosophical, religious, theosophical and other pictures of the world. Of no small importance in this connection is the category of doubt, which is inextricably linked with the phenomenon of faith. Doubt contributes to the acceptance or denial of empirical scientific data, religious dogmas, mosaic, pseudo-scientist characteristics of reality that exist in neo-religious movements.

In the conclusion, the main conclusions are summarized and theoretically summarized, which confirm the novelty and theoretical significance of the results of the dissertation research, the prospects and main directions for further study of the problem are outlined.

The main provisions of the dissertation are reflected in the following publications:

1. Ryakhovskaya T.V. On the specific manifestations of the phenomenon of faith and doubt in the worldview // Bulletin of the Tambov State University. G.R. Derzhavin. Series "Humanities". Issue 4 (44). Tambov: TGU, 2006. 0.7 p.

2. Ryakhovskaya T.V. The problem of correlation of faith and knowledge // Young science - 21st century: Sat. scientific tr. Ivanovo, 2001. 0.1 pp.

3. Ryakhovskaya T.V. Symbolicity, dynamism and doubt as the most important characteristics of the openness of faith // Modernization of the education system in the field of culture and art: coll. scientific tr. Tambov, 2002. 0.1 p.

4. Ryakhovskaya T.V. Rationalism and irrationalism in understanding the phenomenon of faith // VI Derzhavin Readings // Bulletin of TSU. Series: Humanities. Tambov: TGU, 2001. 0.1 pp.

6. Ryakhovskaya T.V. Correlation of Faith and Knowledge // VII Derzhavin Readings. Culturology. Art history. Socio-cultural activity: Sat. scientific tr. Tambov, 2002. 0.1 p.

7. Ryakhovskaya T.V. The Threat to Public Safety from New Religious Movements // VIII Derzhavin Readings. Culturology. Art history. Socio-cultural activity: Sat. scientific tr. Tambov, 2003 0.2 p.l.

8. Ryakhovskaya T.V. The role of collective belief in political management // Political experience and modern practice of reforming Russian statehood: coll. scientific tr. Eagle, 2005. 0.4 p.

9. Ryakhovskaya T.V. On the influence of the phenomenon of faith on the formation of a picture of the world: Sat. scientific tr. Tambov, 2006. 0.4 sq.

Signed for publication on November 16, 2006. Format 60x84 1/16. Writing paper. Conv. oven l. 1.00 Uch.-ed. l. 1.03 Circulation 100 copies. Order 541 GOU VPO Ivanovo State University of Chemical Technology Printed on the printing equipment of the Department of Economics and Finance GOU VPO "IGKhTU"

153000, Ivanovo, pr. F. Engels, 7

Chapter 1. Paradigmatic foundations of faith in human existence and cognition.

§1.1. The empirical foundation of the phenomenon of faith. page 11

§1.2. The problem of the relationship between religious and non-religious forms of faith p. 41

Chapter 2. Rational-irrational parameters of the phenomenon of faith.

§2.1. Religious (Christian) Faith as a Factor of Human Being and Knowledge p. 62

§2.2. Doubt as a way of existence of faith. page 81

§2.3. Specific Manifestations of Faith and Doubt in Worldviews page 97

Dissertation Introduction 2006, abstract on philosophy, Ryakhovskaya, Tatyana Viktorovna

The relevance of the study is due to the ever-increasing interest in the phenomenon of faith and its influence on all aspects of human life.

Questions about the nature of faith, its foundations, sources of origin, its transformation and impact are among the most significant for human existence, they are directly related to the ontological (existential) side of human life.

The complex processes taking place in Russia, the destruction of former ideological concepts and beliefs, led to changes in the spiritual life of society. Meanwhile, faith is one of its most important foundations, so the change of priorities in the spiritual sphere had a direct impact on the change in our attitude to the phenomenon under study. In turn, new trends and beliefs have a direct impact on the spiritual and practical life of a person. Faith is a complex and multifunctional concept, therefore, consideration of any of its individual elements in isolation from the rest does not allow us to fully reveal the essence and nature of faith. Hence the need arises for a holistic study of the ontological and epistemological aspects of faith, which are the direct foundations of human existence.

The scope of the phenomenon of faith is related to both conscious and unconscious factors of human existence. “Rationality is only a part of human being,” writes M. Buber, “the whole human being comes into faith”1. Speaking about the irreducibility of faith to any individual manifestations, the thinker emphasizes not only the integrity of faith itself, but also its influence on the formation of the image of the world and the existence of a person in this world. In this situation, the epistemological aspect is in direct connection with

1 Buber M. two images of faith // Two images of faith. - M.: Respublika, 1995. - P. 234. ontological and axiological, since the act of faith and belief experience are necessary components of the process of cognition and evaluation of the objective world, as well as the actual human being in it. In epistemological terms, the role of the phenomenon of faith in the field of scientific knowledge is very significant: to determine its boundaries; relationship of faith with knowledge and intuition.

Appeal to the holistic character of faith is especially important at this time. The processes that determine the situation in society pose the task of overcoming the moral and spiritual crisis, the search for new social and ethical ideals and values for modern man. The belief setting is relevant for every person, as it affects the problems of mental and spiritual health, issues of self-development and setting meaningful life perspectives. In such a situation, religious faith often comes to the fore as a repository of cultural traditions, an important factor in the formation of a worldview, a component of self-awareness.

Meanwhile, the socio-economic instability of society, inter-confessional confrontation and intra-church unrest, inter-ethnic and political conflicts have led to the fact that new religious movements have become widespread, masses of people are passionate about mysticism, neo-paganism, occultism, theosophy, eclecticism and syncretism of religions. In this situation, an increasingly differentiating religious faith ceases to act as a means of stabilizing consciousness and sometimes begins to play the role of a disorienting, destabilizing factor. This situation is exacerbated if a person also lacks a non-religious, positive personal faith.

All these processes stimulate the need to identify and scientifically analyze the ontological and epistemological foundations for the emergence and existence of faith, common for both religious and non-religious consciousness. This analysis suggests the need to study the rational and irrational components present in the phenomenon of faith; analysis of the categories of knowledge, belief, doubt, the study of their inseparable connection with the phenomenon of faith.

The degree of development of the problem.

Faith is one of the basic concepts of theology. Wide coverage of the phenomenon of faith as an extremely important religious act is inherent in the works of Christian theologians. In Western Christianity, the most notable contribution to the consideration of this topic was made by P. Abelard, Anselm of Canterbury, N. Cusa, W. Occam, Origen, Tertullian, and others. Among the Eastern Church Fathers, the phenomenon of faith was considered by Gregory the Theologian, Basil the Great, John Chrysostom, Nissky and others.

We find the study of the general foundations of faith in the works of such theologians and philosophers of the past as F. Aquinas, Augustine Blessed,

A. Bergson, M. Buber, L. Wittgenstein, G. Hegel, J. Kant, S. Kierkegaard, D. JIokk, X. Ortega y Gasset, B. Pascal, E. Fromm, M. Heidegger, A. Schopenhauer, K. Jaspers, who gave a general understanding of the nature, foundations and functions of faith.

Considerable attention was paid to the study and comprehension of faith by Russian thinkers: N. Berdyaev, S. Bulgakov, V. Zenkovsky, I. Ilyin, N. Lossky,

B. Solovyov, N. Fedorov, P. Florensky, S. Frank.

A significant contribution to the study of faith was made by such psychologists as A. Maslow, Z. Freud, V. Frankl, K. Jung.

In the study of faith, two main directions can be distinguished: either faith is considered as a religious phenomenon, or purely epistemologically. The epistemological bias is largely due to the long-term predominance of rationalism in European philosophy and the dominance of atheistic views in Russian (Soviet) philosophy. This state of affairs begins to change in the last decades of the 20th century, when a multifaceted approach to this problem becomes the basis for studying the phenomenon of faith. This can be traced in the works of such researchers as F.Yu. Borodin, Yu.F. Borunkov, E.A. Evstifeeva, B.A. Erunov, P.V. A.V. Romanov, D.M. Ugrinovich and others1

Yankov). Faith is a necessary state of trust in God by a person, and this state can neither be substantiated nor refuted within the framework of a philosophical approach. Faith is paradoxical, because it is a necessary and sufficient condition for itself (E.A. Stepanova)3. Faith is a natural condition for the emergence of mystical experience. Rationalism in mysticism is not a contradiction, but a necessary addition

1 Borodin F.Yu. Epistemology of Religious Beliefs in Modern Philosophy of Religion: Abstract of the thesis. dis. cand. philosophy Sciences. SPb., 1998.; Borunkov Yu.F. The structure of religious consciousness. M.: Thought, 1971; Evstifeeva E.A. On the Analysis of the Phenomenon of Faith II Philosophical Sciences. - 1984. - No. 6. - S. 71 - 77.; Evstifeeva EL. The Phenomenon of Faith and the Activity of Consciousness // Philosophical Sciences. - 1987. - No. 7.; Romanov P.L. Persuasion as a specific norm of subjective reflection of objective reality // Bulletin of Moscow State University, ser. 7. Philosophy, 1982. - No. 6. - S. 74 - 82.; Ugrinovich D.M. Introduction to Religious Studies. -M.: Thought, 1985.

2 Yankov A.G. Rational and irrational in the formation of consciousness: Abstract of the thesis. dis. .cand. philosophy Sciences. SPb., 1997.

3 Stepanova E.L. Problems of Faith in the European Christian Tradition: Historical and Philosophical Analysis: Abstract of the thesis. dis. Dr. Phil. Sciences. Yekaterinburg, 1998.

E.N. Sobolnikov)1. The phenomenon of faith is one of the most important components of the ideological layer of social life. Faith has its own socio-cultural space, which is inextricably linked with human life (B.JI. Sobolev)2. The presence of faith in a person's life is a characteristic of the formation of personality. Faith finds its expression in the actions of the individual and is closely related to the realization of a person's self-affirmation, his vision of the world (A.I. Shaforostov)3.

Various aspects of the phenomenon of faith are considered in the works of modern researchers: Andryushenko M.T., Borisov O.S., Voroshilova A.A., Grigorieva L.I., Demchenko O.N., Zhokhova A.V., Ibragimova V.I. ., Korosteleva Yu.E., Kuznetsova M.N., Menchikova G.P., Mikhailova N.T., Morozova M.Yu., Pogoreloi S.V., Savvin A.V., Sinyansky D.A., Sopova E.A., Ustimenko A.JI., Churakova N.A.4.

However, despite the ever-increasing number of publications devoted to various aspects of faith, there are practically no works containing a comprehensive analysis of the ontological and epistemological aspects of faith. Meanwhile, the lack of fundamental generalizing research becomes an obstacle not only to

1 Sobolnikova EL. The specificity of the rational in mystical experience: Abstract of the thesis. day. .cand. philosophy Sciences. Omsk, 2000.

2 Sobolev V.L. Faith and se socio-cultural space: Abstract of the thesis. PhD thesis Sciences. M.,

3 Shaforostov A.I. Non-religious faith as a factor in the formation and self-expression of personality: Abstract of the thesis. dis. cand. philosophy Sciences. Irkutsk, 1997.

4 Andryushenko M.T. Cognitive Status of Faith: Dis. Dr. Philos. Sciences. Vladimir, 1992.; Grigoriev JI.II. Religions of the "New Age" in modern Russia: socio-philosophical analysis: Dis. Dr. Phil. Sciences. M., 2000.; Demchenko O.II. Interaction of rational and irrational in the religious system: Abstract of the thesis. dis. cand. philosophy Sciences. Rostov n / D., 1998 .; Zhokhov A.V. Man in the temple as a subject of socio-philosophical research: Abstract of the thesis. dis. cand. philosophy Sciences. Perm, 2000.; Ibragimov V.II. New religious movements in the spiritual life of modern society: Dis. .cand. philosophy Sciences. N. Novgorod, 2001.; Korosteleva Yu.E. Religious picture of the world. Gnoseological analysis: Abstract of the thesis. dis. cand. philosophy Sciences. Magnitogorsk, 2002.; Kuznetsova M.N. Religious fanaticism: concept, essence and ways of overcoming: Abstract of the thesis. dis. cand. philosophy Sciences. Omsk, 2003.; Menchikov G.P. Spiritual Reality of Man: Dis. Dr. Phil. Sciences. Kazan, 1999.; Mikhailov II.T. Protestant faith. Abstract dis.cand. philosophy Sciences. M., 1994.; Morozova M.Yu. Collective belief as a subject of socio-philosophical research: Abstract of the thesis. PhD thesis Sciences. M., 2003.; Churakova NA. further complex theoretical analysis, but also in the organization of practical work on the formation of factors that positively affect human existence and overcome negative ones.

The object of research is the phenomenon of faith.

The subject of the study is the ontological and epistemological aspects of faith.

Purpose and objectives of the study.

The purpose of the dissertation is to theoretically substantiate the ontological and epistemological aspects of the phenomenon of faith through the impact on them of its rational-irrational components at the religious and non-religious levels.

To achieve this goal, it is necessary to solve the following tasks:

Analyze the philosophical and religious foundations of the nature and essence of the phenomenon of faith;

Systematize philosophical and religious concepts that consider the category of faith in its relationship with the categories of "knowledge" and "belief" to determine the relationship between religious and non-religious forms of faith;

Determine the theoretical and empirical foundations of the influence of religious (Christian) faith on human existence and knowledge;

Reveal the conditions and factors that determine the modes of existence of faith;

Analyze the foundations on which the worldview typical of the modern era is based (biblical picture of the world, theosophical doctrines, new religious movements, etc.).

Religious picture of the world as a phenomenon of culture: Dis. Dr. Philos. Sciences. Samara, 1999.

Methodological foundations of the study.

General principles of scientific and theoretical research methodology;

The principle of unity of historical and logical analysis;

Content analysis of scientific literature.

Scientific novelty of the research and provisions submitted for defense:

It is shown that the integrity of the phenomenon of faith presupposes the interconnection and complementarity of the rational-irrational foundations of its occurrence. Rational foundations include: beliefs, reliable data, practice. Irrational grounds include: intuition, revelation, religious experience, transcendence.

The epistemological aspect of faith is closely related to the category of doubt, which can act as a way of existence of faith. In the sphere of religious faith, doubt manifests itself when confirming the presence and truth of the comprehension of the object of faith. In the field of non-religious faith - as a criterion for the reliability of scientific or personal beliefs.

It is clarified that the immediate factors that determine the forms of existence of faith are disbelief, doubt, skepticism, agnosticism, nihilism.

Faith and doubt are involved in the formation of a worldview, which finds its expression in the construction of scientific and philosophical-religious pictures of the world (acceptance or rejection of empirical scientific data, religious dogmas, pseudoscientific characteristics of reality used in the terminology of new religious movements).

Faith is the central mode of a person's spiritual being. Positive faith (scientific, philosophical, religious) contributes to the formation of a person as a person. On the contrary, negative faith leads to the destruction of the person himself and his being.

Theoretical and practical significance of the research.

The results of the dissertation research have both scientific and theoretical and practical significance.

Dissertation research clarifies and expands ideas about the nature, essence and content of faith; its ontological and epistemological parameters, which consist in the presence or absence of relationships between faith and knowledge, faith and conviction, faith and doubt.

The ontological and epistemological foundations of the phenomenon of faith should be taken into account when reforming the religious policy of the Russian Federation at the present stage. The religious factor is increasingly intertwined with the ethnic and influences the political and legal spheres of the state. In addition, foreign religious expansion, the emergence of new destructive cults affect the formation of the worldview and understanding of life not only for NRM supporters, but also for citizens who profess traditional confessions. Ontological aspects of the phenomenon of faith can be used as a basis in the system of social (political) management, increasing its effectiveness.

The materials of the dissertation research can be used when writing monographic works on philosophy, cultural studies, history of religion; in demand in the educational process when teaching courses in philosophy, philosophy of religion, history, concepts of modern natural science.

Approbation of work. The main theoretical provisions and conclusions of the dissertation research were reported and discussed at meetings of the Department of Philosophy and Methodology of Science of the Tambov State University. G.R. Derzhavin. The provisions of the dissertation are reflected in a series of published articles.

The main provisions and conclusions of the dissertation research were tested at international and interregional scientific and practical conferences: "Culture and Education at the Turn of the Millennium" (Tambov 2000); "Young science - XXI century" (Ivanovo 2001); VI Derzhavin Readings (Tambov 2001); VII Derzhavin Readings (Tambov

2002); "Rationalization and Culture on the Threshold of the Third Millennium" (Rostov-on-Don 2002); "Modernization of the education system in the field of culture and art" (Tambov 2002); VIII Derzhavin Readings (Tambov

2003); "Formation of the Russian model of state and municipal government in the context of administrative reform: contradictions and prospects" (Orel 2005), "Management and Society" (Tambov, 2006).

The results of the dissertation were used in the educational process of the Tambov State University named after. G.R. Derzhavin and the branch of the Oryol Regional Academy of Public Administration of the Russian Federation in Tambov as part of the study of courses in philosophy, the concept of modern natural science and the special course "Spiritual Foundations of Mental Justice".

Dissertation structure.

Determined by the purpose and objectives of the study. The dissertation consists of an introduction, two chapters, including five paragraphs, a conclusion and a bibliographic list.

Conclusion of scientific work thesis on "The Phenomenon of Faith: Ontological and Epistemological Analysis"

Conclusions to the second chapter. Concluding the consideration of the rational-irrational parameters of the phenomenon of faith, it is advisable to emphasize the following: faith, even in a religious (Christian) form, has rational parameters; they exist in the form of a believer's knowledge of the subject of his faith, evidence of the existence of God, attempts to scientifically substantiate mystical experience; irrational parameters are manifested in connection with faith with the area of the transcendental, super-peaceful, super-realistic, which finds its expression in personal religious experience, spiritual practice, cults and rituals; the category of doubt is defined by us as a critical (critical) faith; it is not only a psychological, but also a philosophical category, closely related to the fundamental category of faith; doubt is present in the realm of religious faith as a

1 Kopylov G. G. Esotericism, science, extrasensory perception: how can one do without “pseudosciences” // Philosophical Sciences, No. 2, 2001. S.- 140-141.

2 Ibid. S. - 144. nie preceding the phenomenon of faith; associated with such a category as will, which finds expression in the active, experimental comprehension of the content of the category of doubt; in the sphere of non-religious faith, doubt acts as a criterion for the reliability of scientific or personal convictions. Often, doubt is identified with the forms of its existence - agnosticism, skepticism and nihilism, which, in our opinion, is wrong. The category of doubt as an attribute of the holistic phenomenon of faith is dialectical in nature, which is manifested in the presence of rational-irrational components in it (negatively and positively colored doubt).

Conclusion.

Questions of faith remain an extremely topical philosophical problem. Approaches to the consideration of the phenomenon of faith and attitudes towards it change depending on the change in the historical era. At the same time, the versatility of the phenomenon of faith does not weaken the stable interest in this issue. Emphasis shifts, the ratio of components and types of existence of faith.

The current political and socio-economic situation raises questions for each of us, the answers to which make us think about the meaning of life not only for an individual, but also for human existence in general. Naturally, in such a situation, the spiritual sphere of life becomes dominant and faith, as one of its fundamental components, comes to the fore. Faith turns out to be a condition for the realization of human life in all its possible fullness, since it sets the criterion for human existence, which goes beyond the limits of an individual person and all of humanity. This criterion is the combination in the phenomenon of faith of rational and irrational components, religious and scientist principles. A very contradictory understanding of the phenomenon of faith both in the history of philosophy and at the present time has led to the fact that the integrity, multifunctionality of this phenomenon is often reduced to its individual manifestations or modes of existence: religious, scientistic faith, etc. It is necessary to avoid such extremes in the study of this philosophical category; faith is a way to penetrate into a transcendental reality, which is impossible to know by exclusively rational ways. However, the rejection of them will lead to an imbalance in the dialectical pair rational - irrational.

Faith is available to each of us, and in combination with free will and freedom of choice, it determines our life path: accept or reject faith, survive the act of faith or refuse it. Being connected with the will the ability to exist in the form of a specific dominant of the spiritual order, faith is one of the ways of its existence. Faith and will complement each other. They include both rational and irrational components. The phenomenon of faith is also closely related to the category of belief. The presence of a system of beliefs gives a stable character to the personal position of the subject, allows you to save and implement it in various life situations. Belief is also often epistemological in nature, since it is based on the knowledge of the subject about his object of faith, the reality of its existence, the truth of its experimental or theoretical knowledge. The commonality of faith with such significant categories allows us to define faith as the ability of a subject to embody in his being beliefs that are accepted as true.

It is characteristic of the philosophical understanding of faith that it questions its own subject, in order to then prove (or disprove) its existence. But since doubt remains the primary philosophical fact, the proof can never be sufficient, and the refutation can never be final. Doubt is sometimes detached from faith and considered as a psychological category, however, it is a necessary condition for the integral existence of the phenomenon of faith.

Within the framework of the philosophical approach to faith, various questions were discussed: is faith an internal mood of a person, or does it have some objective grounds; whether there is an object of faith or whether it is only a subjective idea; what is primary - faith or knowledge and what is their ratio, etc.

A purely philosophical approach to faith turns it into a subject-object relationship, by analogy with a cognitive relationship. However, faith as a subject-object relationship is always diminished before the mind due to the incomplete cognizability of its subject by the means of reason. At the same time, faith is the companion of reason until it is completely sure of its own foundations. Rationalism exalts the role of the human mind and seeks to reduce faith to knowledge with a low degree of validity. For Christian thinkers, however, the opposition of faith and reason has never been characteristic. Fideism says that the knowledge contained in faith does not need any justification through rational argumentation. Adhering to one of these opposite attitudes, a person strives either for knowledge without faith, or for faith without knowledge, or generally believes that he does not need anything due to the ambiguity of his own value attitudes.

Faith in the Christian sense as a connection of a person with an absolute Divine Personality requires an absolute personal involvement of a person in this connection, the very presence of which, fixing the distance between God and man, makes faith the driving force of man's eternal striving for perfection, the measure of which is the perfection of God. At the same time, faith is always aware of its insufficiency already because of the infinity of the task set before it.

Genuine faith is not extra-rational, it is rational in the highest sense of the word. A religious person cannot believe in something that his mind rejects, or assert with his mind something that is contrary to his faith. The epistemological parameters in the field of religious faith are mystical experience, proofs of the existence of God, apophatic theology, etc. The main problem of faith is that within the framework of a purely rationalistic style of thinking it is difficult to give an adequate interpretation of faith as a state, since it always contains an inexpressible transcendental content, the meaning of which can be felt and understood only from within the very state of faith.

List of scientific literature Ryakhovskaya, Tatyana Viktorovna, dissertation on the topic "Ontology and the theory of knowledge"

2. Avtonomova N. S. Reason. Intelligence. Rationality. M: Nauka, 1988.

3. Alekseev P. V., Panin A. V. Theory of knowledge and dialectics. -M.: Higher. school, 1991.

4. Andryushenko M.T. Knowledge and faith. Irkutsk: Publishing House of Irkutsk University, 1990.

5. Anthology of world philosophy in four volumes. T.1. 4.2. M., 1969.

6. Arrests V. N., Shudrik I. A. Poison with home delivery. Kharkiv, Prapor. 1986.

7. Aristotle. Metaphysics. Works in 4 volumes. T. 1. M .: Thought, 1976.-550 p.

8. Aristotle. Rhetoric.// Ancient rhetoric. M.: Publishing House of Moscow. Univ., 1978.-352 p.

9. Asmus V.F. Dialectics of Necessity and Freedom in Hegel's Philosophy of History// Questions of Philosophy. 1995. - No. 1. - With. 52-70.

10. Balagushkin E.G. Neo-orientalism: religious and mystical cults and ideological searches of the West // Questions of scientific atheism. M., 1985. - Issue. 32.

11. Balagushkin E.G. Non-traditional religions in modern Russia. M., Institute of Philosophy RAS. - 1999.

12. Balagushkin E.G. Non-traditional religions in Western countries and their influence on youth. M.: Publishing House of Moscow State University, 1980. - 103p.

13. Balagushkin E.G. Carefully! "New Religions" // Globe. -1988.-№39.-S. 21.

14. Balagushkin E.G. Religious and mystical influences in youth counter-culture // Counter-culture and social transformations. -M., 1990.

15. Balagushkin E.G. Religion as a sociocultural phenomenon. Introduction to cultural studies. M., 1992.

17. Barker A. New religious movements. SPb. RKhGI, 1997. -S. 21-28.

18. Benois JI. Esotericism: General Overview // Science and Religion. 1993. -№8.-p. 32-36.

19. Bergson A. Two sources of morality and religion. M.: Kanon, 1994.384 p.

20. Bergson A. Experience about the immediate data of consciousness. Matter and memory // coll. op. M.: Moscow club, 1992. - 325 p.

21. Berdyaev N.A. Self-knowledge. -M.: Book, 1991. 335 p.

22. Berdyaev N.A. The meaning of history. M.: Thought, 1990 174 p.

23. Berdyaev N.A. Philosophy of freedom. // Philosophy of freedom, the meaning of creativity. M.: Pravda, 1989. 605 p.

24. Bertrand M. Unconscious in the work of thought // Questions of Philosophy. 1993, No. 12.25. Bible.

25. Blavatsky E.P. Letters. M., - 274 p.

26. Blavatsky E.P. Secret Doctrine. Novosibirsk, IChP "Lazarev and K", 1993. - 473 p.

27. Blauberg I.V., Yudin E.G. Formation and essence, a systematic approach. -M.: Nauka, 1973.

28. Borunkov Yu.F. The structure of religious consciousness. M.: Thought, 1971.- 176 p.

29. Borges H.L. God's letters. M.: Respublika, 1995. - 510 p.

30. Bryanik N.V. The originality of Russian science. Yekaterinburg, Ural State University, 1994.

31. Boyer J.-F. Moon Empire. M., 1990.

32. Buber M. Two images of faith // Two images of faith. M.: Respublika, 1995.

33. Buber M. The problem of man // Two images of faith. M.: Respublika, 1995.

34. Bukin V.R., Erunov B.A. On the verge of faith and disbelief. L.: Nauka, 1974.-236s.

35. Bulgakov S.N. Non-Evening Light: Contemplation and Speculation. M.: Respublika, 1994.-415s.

38. Bultman R. New Testament and mythology. Problems of demythologization of the New Testament proclamation // Questions of Philosophy -1992, No. 11.

39. Weingartner P. Similarities and differences between scientific and religious faith // Questions of Philosophy 1996, No. 5.

40. Vasily (Krivoshey), arch. Venerable Simeon the New Theologian. Nizhny Novgorod, 1996.

41. Introduction to philosophy: Proc. allowance for universities / Ed. coll.: Frolov I.T. and others. 2nd ed., revised. and additional - M.: Respublika, 2004.

42. Weber M. Sociology of religion (types of religious communities) // Selected. Society image. M.: Lawyer, 1994.- 702 p.

43. Weber M. Theory of steps and directions of religious rejection of the world //. Favorites. Society image. M.: Lawyer, 1994. - 702 p.

44. Weber M. Economic ethics of world religions // Selected. Society image. M.: Lawyer, 1994.- 702 p.

45. Wittgenstein L. Logical and philosophical treatise. M.: Izd-vo inostr. lit., 1958. - 133 p.

46. Wittgenstein L. On reliability // Questions of Philosophy, 1991, No. 2. pp. 67-120.

47. Volkov Yu.K. The idea of "diseases" and "death" of society. // Philosophy and society. 2005 - No. 1. - S. 50 - 64.

48. Vysheslavtsev B.P. Heart in Christian and Indian mysticism / / Questions of Philosophy 1990, No. 4.

49. Vysheslavtsev B.P. Ethics of the transfigured Eros / Entry. Art., comp. and comment. V.V. Sanova. M.: Respublika, 1994. - 368 p. - (Library of ethical thought).

50. Gadamer H.-G. Truth and Method: Fundamentals of Philosophical Hermeneutics. M.: Progress, 1998. 704 p.

51. Gaidenko P.P. The evolution of the concept of science. Moscow: Nauka, 1980.

52. Gaidenko P.P., Smirnov G.A. On the subject of religious philosophy // Social Sciences Modernity 1996, No. 1.

53. Garadzha V.I. Religious studies. M.: Aspect-Press, 1995.351s.

54. Gartsev M.A. The problem of self-consciousness in Western European philosophy (from Aristotle to Descartes). M.: Publishing House of Moscow State University, 1987.

55. Hegel G. Phenomenology of the spirit. St. Petersburg: Nauka, 1992. - 443 p.

56. Hegel G. Philosophy of religion. In 2 vols. M .: Thought, 1977. - V.2. - 573s.

57. Hegel Encyclopedia of Philosophical Sciences. T. 1. Science of logic. M.: Thought, 1974.-452 p.

58. Heisenberg V. Remarks on the Uncertainty Relationship // Questions of Philosophy 1977, no. 2. - S. 57-68.

59. Grigorenko A.Yu. Satan rules the ball there. Kyiv; Ukraine, 1991.-299 p.

60. Grigorieva L.I. Religions of the "New Age" in modern Russia. Dissertation for the degree of Doctor of Philosophy. Sciences. M., 2000.

61. Grigulevich I.R. Prophets of the New Truth. M., 1983.

62. Grof S. Beyond the Brain. M.: Publishing House of the Transpersonal Institute, 1993. - 504 p.

63. Gulyga L.V. Hegel. M.: Companion, 1994. - 256 p.

64. Gumnitsky G.N. Knowledge and faith // Materialism or idealism? Philosophical essays. Ivanovo, 2000.

65. Gumnitsky G.N. Materialism, Religious Faith and the Promise of Immortality (Regarding M. Sergeev's Notes) // Philosophical Almanac, No. 5. / Ivanovo, 2000. S. 36-41.

66. Gumnitsky G.N. On Knowledge and Faith // Philosophical Almanac, No. 5. / Ivanovo, 2000. P. 41-43.

67. Gurevich PS Non-traditional religions in the West and Eastern religious cults. M., Knowledge, 1985. - 64p.

68. Gurevich P.S. Modern evangelical "cults" in bourgeois countries // Questions of scientific atheism. M., 1985. Issue. 32. -p.78.

69. David Noel A. Mystics and magicians of Tibet. - M., 1991. - 284 p.

70. Dal V. Explanatory dictionary of the living Great Russian language. T. 1

71. Danin D.S. The problem of the entrance fee // Questions of Philosophy, 1979, No. 1. - P. 113-121.

72. James W. Diversity of religious experience. St. Petersburg: Andreev and sons, 1993.

73. Deacon Andrei Kuraev. Satanism for the intelligentsia. (On the Roerichs and Orthodoxy). In 2 vols. M., Moscow Compound of the Holy Trinity Sergius Lavra, Father's House Publishing House, 1997

74. Didro D. Selected atheistic works. M.: Publishing House of the Academy of Sciences of the USSR, 1956. - 478 p.

75. Dmitriev A.N., Dmitrieva E.Ya., Egorov A.V. Intuition and its role in cognition and creativity // Problems of scientific and artistic knowledge. (Scientific works). Kuibyshev, 1975.

76. Dobruskin M. E. Atheism in the “dock” // Philosophy and Society.-2005.-№1.-S. 16-37.

77. Druskin Ya.S. Discourses on biblical ontology, on the mystery of contingency, on my slavery and my freedom and on eschatology, which was not included in the "Vision of Unseeing" // In memory of Pavel Florensky. SPb., 2002.-S. 50-59.

78. Dubrovsky D.I. Faith and knowledge // Dubrovsky D.I. The problem of the ideal. subjective reality. M., 2002.

79. Evstifieva E.A. To the analysis of the phenomenon of faith // Philosophical sciences.- 1984.-Keb.-S. 71-77

80. Evstifieva E.A. The phenomenon of faith and the activity of consciousness // Philosophical sciences 1987, no. 7.

82. Yepoyan T. The philosophical concept of George Santayana in "Skepticism and animal faith" // Moscow University Bulletin. - Philosophy series. 1995. - No. 3. - P.50 - 51.

83. Gilson E. Reason and Revelation in the Middle Ages // Theology in the culture of the Middle Ages. Kyiv: Path to Truth, 1992.

84. Zhuravsky A. Religious tradition in conditions of secularism // Continent. 2004. - No. 2. - S. 265 - 284.

85. Zenkovsky V.V. History of Russian Philosophy. T. 1. L., Ego, 1991.

86. Zenkovsky V.V. Fundamentals of Christian Philosophy. M.: Kanon, 1997. - 560 p.

87. Zimbardo F., Leippe M. Social impact. SPb., 2000.

88. Ilyin I.A. Axioms of religious experience. T. 1-2. - M.: Rarog, 1993.

89. Ilyin I.A. The path to clarity. M.: Respublika, 1992. - 642s.

90. John of Damascus Exact presentation of the Orthodox faith. Creations of St. John of Damascus. SPb., 1894. - 272 p.

91. Irenaeus of Lyons. Creations: Per. P. B. Preobrazhensky. Reprint, ed. -M.: Orthodox pilgrim, 1996. -639 p.

92. Ius A.G. Philosophical problems of the study of religious faith and religious feelings. Abstract of the dissertation for the degree of candidate of philosophical sciences. M., 1970. - 25 p.

93. Kaleda G. Science and the Bible about the creation of the world (the experience of natural scientific interpretation of the Book of Genesis) // Higher education in Russia. 2004. - No. 9. - S. 125 - 135.

94. Kant I. Criticism of the ability of judgment. Works in 6 volumes. T. 5. M .: Thought, 1966-564 p.

95. Kant I. Critique of Pure Reason// Works. In 6 vols. T.Z-M.: Thought, 1964. -799s.

96. Kant I. Dispute of faculties // Works in 6 volumes. T. 6. M .: Thought, 1966.-S. 311-348.

97. Kimelev Yu.A. Modern Western Philosophy of Religion. M.: Thought, 1989. 285s.

98. Kimelev Yu.A. Philosophy of Religion: A Systematic Essay. -M., Publishing House "Nota Bene", 1998. 432 p.

99. Cyprian (Kern), arch. Anthropology of St. Gregory Palamas. M., Palomnik, 1996.

100. Klaus G. The power of words. Moscow: Nauka, 1967.

101. Clement of Alexandria. Stromata // Fathers and teachers of the church of the III century. Antol.: in 2 vols. (Compiled, biographical and bibliographical articles by Hieromonk Illarion (Alferov). M., 1996. - Vol. 1. - 299 p. (Monuments of patristic writing).

102. Klyaus E.M. Albert Einstein // Einstein A. Physics and reality. M., 1965.

103. Kozlova M.S. Faith and knowledge. The problem of the border // Questions of Philosophy, 1991. No. 2. - S. 58 - 66.

104. Kopylov GG, Esotericism, science, extrasensory perception: how to avoid "pseudosciences" // Philosophical Sciences, No. 2. 2001. - S. 129 - 144.

105. Brief philosophical encyclopedia. M., "Progress" - "Encyclopedia", 1994. - 576 p.

106. Kudryavtsev P.P. The main moments in the history of the question of the relation of faith to knowledge.

107. Kuraev A. On faith and knowledge without antinomies // Questions of Philosophy, 1992. -№7.

108. Kurnosov Yu.V. To the question of the stability of esotericism as an element of culture // Analysis of systems on the threshold of the XXI century: theory and practice: Proceedings of the international conference. M., 1996. - T.1 -S.316-328.

109. Kyrlezhev A. Post-secular era: notes on the religious and cultural situation // Continent. 2004. - No. 2. - S. 252 - 264.

110. Kierkegaard S. Disease to death // Fear and trembling. M.: Respublika, 1993.-383 p.

111. Kierkegaard S. Fear and Trembling // Fear and Trembling. M.: Respublika, 1993.-S. 15-114.

112. Levin G.D. Can religious knowledge be equated with scientific hypotheses? // Questions of Philosophy. 2004. - No. 11. - S. 81 - 88.

113. Leontiev A.N. Activity. Consciousness. Personality. Moscow: Politizdat, 1975.

114. Lobkowitz N. Ten brief remarks on the metaphysical concept of God (Aristotle Aquinas - Hegel) // Problems of Philosophy. - 2005. - No. 6. - FROM.

115. Locke J. Works in 2 vols. T. 2. M., 1985.

116. Lomakina I. Head of Ja-Lama Ulan-Ude.:-SPb., 1993.-234 p.

117. Loseva IN Myth and religion in relation to rational knowledge // Questions of Philosophy, 1992. No. 7.

118. Lossky V.N. mystical theology. Kyiv, 1991.

119. Lossky V.N. Essay on the mystical theology of the Eastern Church. dogmatic theology. M.: Center "SEI", 1991. - 287 p. - (Religious and philosophical series).

120. Lossky N.O. Sensual, mystical and intellectual intuition. M., 1995.-280 p.

122. Mamardashvili M.K., Solovyov E.Yu., Shvyrev B.C. Classics and Modernity: Two Epochs in the Development of Bourgeois Philosophy // Philosophy and Science. -M., 1972.

123. Margolis J. Consciousness and personality. Moscow: Progress, 1986.

124. Marx K., Engels F. Works. Edition 2nd.

125. Meisidorf I.F. On Byzantine hesychasm and its role in the cultural and historical development of Eastern Europe in the XIV century // Questions of the history of Russian medieval literature. Proceedings of the Department of Old Russian Literature. T.29. - 1974.

126. Mystical theology. Kyiv, 1991.

127. Mitrokhin L.N. Religions of the New Age. M., 1985.

128. Mitrokhin L.N. Socio-psychological nature of the "religions of the new century" // Questions of scientific atheism. Issue. 32. - S. 46-77.

129. Molchanov Yu.B. Four concepts of time in philosophy and science. -M.: Nauka, 1977.

130. Mudragei N.S. Rational and irrational philosophical problem (reading Schopenhauer) // Questions of Philosophy, 1994. - No. 9.

131. The wisdom of the ancients and the secrets of society. Smolensk: Rusich, 1995.

132. Nemirovsky L.N. Mystical practice as a way of knowledge. -M., 1993.

133. Nikitin E.P. The nature of justification. Substratum analysis. M.: Nauka, 1981.- 175 p.

134. The latest philosophical dictionary: 2nd ed., revised, and supplemented. - Mn.: Interpressservis; Book House. 2001. 1280 p. - (The world of encyclopedias).

135. New religious associations of Russia of a destructive and occult nature: a Handbook. Belgorod: Missionary Department of the Moscow Patriarchate of the Russian Orthodox Church, 2002. - 446 p.

136. Nosovich V.I. Psychology of faith. JI.: Lenizdat, 1970. - 68 p.

137. Nuikin A.A. Truth and value components of knowledge // Questions of Philosophy. 1988.

138. Ozhegov S.N. Dictionary of the Russian language: / Ed. doc. philol. sciences, prof. UFO. Shvedova. 14th ed., stereotype. - M.: Rus. yaz., 1982.

139. Ortega y Gasset X. History as a system // Questions of Philosophy. - 1996. No. 6. - P.78-103.

140. Ortega y Gasset X. Aesthetics. Philosophy of Culture / Entry. Art. G.M. Friedlander; Comp. V.E. Bagno. -M.: Art, 1991. 588 p.

141. Fundamentals of religious studies. Ed. Yablokova I. N. M., V. Sh. -1994.-368 p.

142. Pavlenko A.N. The “back of the head” theorem (to the question of the source and boundaries of the new European skepticism) // Problems of Philosophy. No. 2. -2005.-S.

143. Parnov E. Throne of Lucifer. M., Politizdat, 1985.

144. Pascal B. Thoughts. M.: Relf-book, 1994. - 528 p.

145. Pivoev V.M. Functions of myth in culture // Bulletin of Moscow University. Philosophy Series. - 1993. - No. 3.

146. Scriptures of the holy fathers and teachers of the church. T.Z. - St. Petersburg, 1856.

147. Letters of Helena Roerich 1932 1955. - Minsk, 1992. - 511 p.

148. Letters from Helena Roerich. 1929-1938. In 2 vols. Vol. 2. Minsk, 1992.442 p.

149. Mahatma letters. Samara, 1993. - 718 p.

150. Plank M. Unity of the physical picture of the world. M.: Nauka, 1966.-287 p.

151. Plotinus. Ennead // Knowledge beyond science. Mysticism, hermeticism, astrology, alchemy, magic in the intellectual traditions of the 1st-14th centuries. M., Republic, 1996.

152. Pozdneev A.M. Essays on the life of Buddhist monasteries and the Buddhist clergy in Mongolia in connection with the latter's attitude to the people. Elista: Kalmyk book. publishing house, 1993. - 512 p. (repr. edition).

153. Popper K.R. Objective knowledge. evolutionary approach. M., 2002.

154. Last Testament. "Foreshadowing". SPb., 1996.

155. Posnov M.E. Gnosticism of the 2nd century and the victory of the Christian Church over it. Kyiv, 1917. - 825 p.

156. Rev. John of Damascus. Philosophical chapters // Man. T.I. -M., 1991.

157. Rev. Maxim the Confessor. Creations. 4.1. - M., 1993.

158. Privalov K. Sects dossier of fear. - M., Politizdat, 1987.

159. Rachkov P.A. A word about the social ideal, its concept and value // Bulletin of the Moscow University. Philosophy Series. - 1995. No. 2. -FROM. 19-36.

160. Roerich E.I. The fire is unscorching. M., 1992.

161. Roerich E.I. Letters // At the threshold of a new world. M., 1993.

162. Romanov P.A. Persuasion as a specific norm of subjective reflection of objective reality // Bulletin of Moscow State University, ser. 7. Philosophy, 1982, No. 6. pp. 74 - 82.

163. Samygin S.I., Nechipurenko V.I., Polonskaya I.N. Religious Studies: Textbook for students. universities. Rostov-on-Don: Phoenix, 1996.-672 p.

164. Silnitsky GG, Reason according to the teachings of hesychast and scholastic theology // Synergy, Problems of asceticism and mysticism of Orthodoxy. M., Dee-Dik, 1995.

165. Smirnov A.V. Philosophy of N. Kuzansky and Ibn Arabi: two types of rationalization of mysticism. M., Nauka, 1993.

166. Modern philosophical dictionary. M., Bishkek, Yekaterinburg, 1996.-608s.

168. Solovyov B.C. Criticism of abstract principles. Op. In 2 volumes. -T.1.-M., 1988.

169. Solovyov B.C. Favorites (Compiled by A.V. Gulyga, S.L. Kravts; Introductory article by A.V. Gulyga; note by S. L. Kravts. M .: Sov. Russia, 1990. -496 p. - (Artist . and publicist, atheist's library).

170. Solovyov Vs.S. Modern priestess of Isis. M.: Respublika, 1994.-348 p.

171. Soloviev E.Yu. I. Kant: knowledge, faith and morality // The past interprets us. M.: Politizdat, 1991. - 179 p.

172. Soloviev E.Yu. Critical-Verification Function of Philosophy // Philosophical Consciousness: Dramatic Renewal. Moscow: Politizdat, 1991.

173. Sulyagin Yu.A. The problem of the meaning of life in the spiritual experience of a person // Strategies for the interaction of philosophy, cultural studies and public communications. SPb., 2003. - S. 67 - 76.

174. Creations of Basil the Great. Part 1 in the 3rd ed. - M., 1891.-531 p.

175. Creations of St. Maximus the Confessor. Book I. - M., "Martis".

176. Teilhard de Chardin P. The phenomenon of man. M., "Nauka", 1987.

177. Tillich P. Theology of culture. Favorites. M., 1995.

178. Tokareva S.B. Methodological foundations for the analysis of spirituality // philosophy and society. 2005. - No. 2. - S. 80 - 100.

179. Trofimova M.K. The theme of self-knowledge in the Gnostic tradition: (Nag Hammadi, II, 1) // From the history of the philosophical heritage of the ancient

180. Mediterranean. M., 1989. - Part 1. - S. 63 - 119.

181. Trofimchuk N.A. New religious movements: concepts, criteria. On Sat. "Religion and Politics in Modern Russia". M., 1997. -S. 57-58.

182. Trofimchuk N.A. What are the fighters against new sects trying to achieve? // Religion and Law, 1999. No. 5.

183. Trubetskoy E.N. Metaphysical assumptions of knowledge. (The experience of overcoming Kant and Kantianism). M., 1917.

184. Trubetskoy E.N. Meaning of life. M., Republic, 1994. - 512 p.

185. Whitehead A.N. Selected Works in Philosophy. M.: Progress, 1990.-716 p.

186. Ugrinovich D.M. Introduction to Religious Studies. M.: Thought, 1985 -451 p.

187. Fedorov N.F. Works. M., 1982.

188. Filatov V.P. Scientific knowledge and the human world. M.: Politizdat, 1989. - S. 190-198.

189. Filatov S.B. Russian Protestantism: Success in a Society Indifferent to Faith // Problems of Philosophy. 2004, No. 5. - S. 20 - 32.

190. Philosophy: A textbook for universities (Edition 2, revised and additional). Rostov-on-Don: "Phoenix", 2001.

191. Philosophical encyclopedia. T.5. -M., 1970.

192. Philosophical Dictionary. M., 1975.

193. Philosophical Encyclopedic Dictionary / Editorial Board: S.S. Averintsev, E.A. Arab-Ogly, L.F. Ilyichev et al. 2nd ed. - M.: Sov. Encyclopedia, 1989.

194. Florensky P.A. Works. T. 2.: At the watersheds of thought. M.: Pravda, 1990. - 446 p. - (Series "From the history of Russian philosophical thought"),

195. Florensky P.A. Pillar and ground of Truth. M.: Pravda, 1990.-490 p.

196. Florovsky G. Eastern Fathers of the 4th century. M.: Imka-Press, 1990.-239 p.

197. Frank S.L. Unfathomable. (Works). M., 1990. - 607 p.

198. Frank S.L. What is faith? // Spiritual foundations of society. M.: Respublika, 1992.

199. Freud 3. The future of one illusion // Psychoanalysis, religion, culture.

200. Freud 3. Beyond the pleasure principle // "I" and "It". Tbilisi: Merini, 1991. - Book. 2. - 429 p.

201. Freud 3. Totem and taboo // "I" and It". Tbilisi: Merini, 1991. - Book. 1.-396 p.

202. Frolova E.A. The problem of faith and knowledge in Arabic philosophy. M., "Nauka", 1983.- 168 p.

203. Fromm E. To have or to be? M.: Progress, 1990. - 330 p.

204. Fromm E. Man for himself. Minsk: Kollegium, 1992. - 256 p.

205. Khoruzhy S.S. Dictionary // Synergy. Problems of asceticism and mysticism of Orthodoxy. M., Dee-Dik, 1995.

206. Khudaverdyan V.Ts. Contemporary alternative movements. M., 1986.

207. Chernyak E.B. Secret societies of the old and new times in the West. M.: Thought, 1987. - 271 p.

208. Shakhov M.O. Religious knowledge, objective knowledge and science // Questions of Philosophy, 2004. No. 11. - S. 65 - 80.

209. Shestov L. Works. In 2 vol. M.: Raritet, 1995. - 431 p.

210. Shichanina Yu.V. The phenomenon of other-dimensionality: human and superhuman // Philosophical sciences. M., 2004. - No. 5. - S. 41 - 53.

211. Stekl A. History of medieval philosophy. M., 1912.

212. Shulga E.N. The nature of scientific knowledge and criteria of rationality // Philosophical sciences 2004. - Issue. 10. - S. 151 - 171.

213. Shcherbakova G.V. Conviction in its relation to knowledge and faith. -Tomsk Publishing House of Tomsk University, 1984.

214. Ern V.F. Fight for the Logos. On the way to logism // Ern V.F. Works. -M.: Pravda, 1991.

215. Ern V.F. Fight for the Logos. Something about the Logos, Russian philosophy and science // Ern VF Works. Moscow: Pravda, 1991.

216. Esslemont J.E. Baha'u'llah and the New Era. Yekaterinburg. Ed. Ekaterinburg University, 1991. - 302 p.

217. Hume D. Treatise on human nature, or an attempt to apply the method of reasoning based on experience to moral subjects // Works in 2 vols. M.: Thought, 1965. - T. 1. - 847 p.

218. Jung KG Introduction to the religious and psychological problems of alchemy // Archetype and symbol. M.: Renaissance, 1991.

219. Jung K.G. Psychology and religion // Archetype and symbol. M.: Renaissance, 1991.

220. Jaspers K. The meaning and purpose of history. Moscow: Politizdat, 1991.

221. Albert K. Vom Knit zum Logos: Studien zur Philosophie der Religion. Hamburg: Meiner, 1982.

222. Beck H. Naturliche Theologie: Grundriss philosophischer Gotteserkenntnis. Munchen; Salzburg: Puster, 1986.

223 Chalmers D.J. The content and epistemology of phenomen belief // Consciousness: New philos. Perspectives. Oxford, 2003. - P. 220 - 272.

224 Collins R.F. Models of theological reflection. Lonham etc.: Univ. Press of America, 1984.

225. DeRose K. Assertion, knowledge, and context // Philos. rev. -Jthaca (N.Y.), 2002. Vol. Ill, No. 2. - P. 167-203.

226. Draper P. Cosmic fine-tuning and terrestrial suffering: Parallel problems for naturalism and theism // Amer. philos. quart. University Park, 2004. -Vol. 41, no. 4. -P. 311-321.

227 Dupre W. Einfuhrung in die Religionsphilosophie. Stuttgart etc.: Kohihammer, 1985.

228. Penelham T. God and skepticism: A study in skepticism and fideism. -Dordrecht etc.: Reidel, 1983.

229. Roszak T. Unfinished Animal. The Aquarian Frontier and the Evolution of Consciousness. -N.Y. 1972.

230. Tradiction oecumenique de la Bible. Paris, Cerf. 1988 (United Bible Society Translation).

231. Von Moglichkeit oder Unmoglichkeit natiirlicher Gotteserkenntnis heute / Hrsg. Von Kremer K. Leiden: Brill, 1985.

232. Whitehead A.N. Process and reality. N.Y.: The Free Press, 1979.

“The mystery of the world is infinite, it should be felt by anyone who has even once impartially looked into the mystery of the world. But the mystery of the human being is no less and no shorter. If a person looks at himself, he will meet an inexpressible mystery” (St. Justin Popovich. Philosophical Sermons, p. 18).

The phenomenon of faith is one of those mysteries of which man is a prisoner. This is a vital secret, which is connected with the very possibility of human existence, with his life and death, with the reality in which a person feels himself to be living. What is faith? This question worries many - scientists, philosophers, theologians, psychologists, believers and non-believers. This word is found in our lives every day: “I believe”, “I believe”, “I am sure.” The ambiguity of the concept. The word faith means different things and how the phenomenon is studied by different disciplines. It can mean "how a person believes", the very spiritual act of faith, its subjective nature. It can also mean what a person is based on in an act of faith, those grounds and criteria that allow him to be confident in the subject of faith.

Faith is also defined as a state that excludes doubt in a different way than it is done when substantiating knowledge. Faith is the opposite of doubt, in contrast to truths obtained scientifically, where doubt is the starting point of knowledge. In science, doubt is eliminated by proof, which must be built with the help of logical laws. But the most important thing in the mysterious phenomenon of faith, which in the whole living world belongs only to man, is the content of faith itself - something that a person believes in. And the central question that worries everyone and everyone, which Pontius Pilate rhetorically asked Jesus Christ before deciding on the execution, is “what is Truth?”. To this question, St. Isaac replies: Truth is sensation according to God...". In other words, the feeling (sensation) of God is the Truth. If a person has this feeling, then he has the Truth and knows the Truth. If this feeling does not exist, there is no Truth for it either. Such a person can always seek the Truth, but he will not find it until he acquires the feeling of God, in which there is both a feeling and knowledge of the Truth. (3, p. 50-51).

For human knowledge, the problem of truth is something most immediate and most important. There is something here that irresistibly draws knowledge into mysterious infinities. The main thing in faith is that it connects a person with the inhuman, the transcendent, with the cause of all that exists, with God. Faith as a psychological phenomenon. It may be surprising to note that the phenomenon of faith is poorly understood by psychologists. Now many feel this and are trying to fill this niche (A. I. Yuryev, R. M. Granovskaya). But it is in the phenomenon of faith that the author's ideological attitudes are manifested most clearly. W. James's approach to faith is actually psychological. He calls a hypothesis everything that can be an object of faith for a person. He distinguishes between "living" and "dead" hypotheses. A living hypothesis gives the impression of a real possibility to the one to whom it is offered.

The "vitality" and "deadness" of a hypothesis is the attitude towards it, measured by the willingness of a given person to act. The maximum vitality of a hypothesis corresponds to a readiness to act at all costs; this is what faith proper is, but in general, in the slightest readiness to act, there is already a certain inclination to faith. The thesis defended by James is the following: "Our emotional nature not only has a legal right, but must choose between two positions every time this choice is genuine and, by its very nature, cannot be decided on intellectual grounds."

Thus, faith is associated with a choice, which by its nature is not available to the intellect. But here the starting point of consideration of the question of faith is important. Between what and what does a person choose? If a person already proceeds from a view of the world in which there is no God, then he chooses everything except God, everything that removes him from God. At the same time, he creates a reality for himself either with God or without God.

Faith functions. The phenomenon of faith is complex and has many aspects, so it is no coincidence that psychology textbooks do not even have a special section on faith. We tried to consider faith from the point of view of functions that are associated with its various aspects. There are at least five main functions of faith: 1) ontological; 2) cognitive; 3) motivational and energy; 4) moral and ethical (the way of affirming the spiritual life); 5) integrating a person into a holistic personality, aspiring to the object of faith.

The ontological function is the affirmation of a person in a certain reality (“I believe as I am”). A person lives and experiences his life in time, it is experienced as a vector directed to the future. Faith is the experience of the evidence of what is happening today and what will follow in the future. Faith is the choice of this reality. The ontological function of faith lies in the fact that it affirms a person in a certain reality. This is a vivid experience of the future, confidence that it will come, a real feeling of a future life or an experience of the end, finiteness, irreparable death, which is associated with other grounds than the reflection and logical conclusion of the mind about the same death and about the future.

It is by faith that self-evident truths are formed and by faith are brought into existence the essence of the invisible world, according to the words of the Apostle Paul: “Faith is the substance of things hoped for and the certainty of things not seen.(Heb. 11:1).

It can be seen from the Old Testament examples that the faith of the forefathers served as a way of carrying out the expected events in their lives and actually determined the reality in which they existed. "By faith Abel offered to God a better sacrifice than Cain" (Heb. 11:4). “By faith Abraham obeyed the call to go into the country which he had to receive as an inheritance; and went, not knowing where he was going (Heb. 11:8)“By faith, Sarah herself, (being barren), received power to receive the seed, and she gave birth not according to the time of her age; for she knew that He who promised was faithful." (Heb. 11:11).

Already in the 20th century, M. Heidegger defines faith as “a mode of existence of human here-being, which, according to this mode of existence, does not proceed from here-being, is not embraced by time in it, but results from what is revealed in this mode of existence from the content of faith”

cognitive function. This is the third aspect of faith, which is also indicated by the apostle Paul: “By faith we know that the worlds were framed by the word of God, so that out of the invisible came the visible”(Heb. 11:1,2,3). It was by faith that the forefathers received a revelation from God about what they should do, and acted as witnesses of the fulfillment of His promises. “By faith Noah, having received a revelation of things not yet seen, reverently prepared an ark for the salvation of his house” (Heb. 11:7).

In the judgments of faith, the theoretical mind builds knowledge of the transcendent side of being, which cannot be led on the path of empirical knowledge of things, but which is really given to the knowing thinking in the direct intuitions of the human spirit. Metaphysical truths, unlike scientific ones, are not revealed through knowledge and cognition, but through faith, they know neither universality nor necessity. As S. L. Frank believes, all human knowledge - both everyday, practical, and the highest achievements of science and philosophy - answers the questions: what is truly there? what is the content of reality? In this sense, faith is a way of knowing things. The truths of faith are not subject to proof. S. N. Trubetskoy defines faith as a direct act of the cognizing spirit, not reducible to either feeling or thought. (7, p. 654).

The traditional subject of discussion in classical philosophy, referred to as "faith and knowledge", from a psychological point of view, acts as a discussion of the possibilities of human cognitive activity in a broad sense, including all possible ways of knowing the world. The generally accepted understanding of the dichotomy "faith and knowledge" separates them as scientific and religious ways of knowing the world up to the opposites. Knowledge through faith in Orthodox anthropology has the prospect of knowing the true reality: “The Lord is near to those who call on Him, to all who call on Him in truth” (Ps. 144).

At St. fathers (St. Isaac the Syrian, St. Justin Popovich), we find a broader theory of knowledge, which combines faith and knowledge into a continuous continuum, where at the bottom level is knowledge in the ordinary or scientific understanding, and at the top - faith, identical to spiritual knowledge and acquiring special features inherent in spiritual cognition (i.e., carried out by a “new”, spiritual person who has acquired the Holy Spirit and therefore possesses spiritual eyes - the organ of cognition, the Holy Fathers distinguish three stages of cognition.

The first step is knowledge not imbued with faith and hope in God. The goal is to obtain carnal pleasures, the satisfaction of lust, care for wealth, vanity, ornaments, bodily peace, logical wisdom, which reveals science and art, the goal is to obtain through knowledge everything that the body can receive in the visible world. Such knowledge is opposed to faith and is called bare knowledge, for it excludes all concern for the Divine because of its corporeality and coarseness. This knowledge is arrogant and proud, for it attributes any deed to itself, and not to God. Our scientific knowledge, in fact, is such. Everything that is acquired by a person in the process of scientific knowledge, a person then uses for his comfort, convenience, without thinking about the consequences for nature, habitat, for his soul, which God gave.

At the second stage, the Holy Spirit promotes knowledge, opens the paths leading to faith in the heart, introduces unreasonable weakness into the mind, since all its care (of the mind) is reduced to this earthly world.. The goal here is the pursuit of faith. A person rises to this level when he begins to exercise both body and soul in good deeds: fasting, prayer, almsgiving, reading the Holy Scriptures, living a good life, fighting passions, etc. All good deeds at this level are arranged by and does the Holy Spirit. But this knowledge is also corporeal and complex.

The third stage is the stage of perfection . The goal is the desire to know spiritual secrets, concern for the future life. This knowledge rises above the earthly, above all worries. A person begins to test his inner and invisible thoughts and despise that from which comes the slyness of passions. He elevates himself, follows faith in caring for the future life and exploring hidden secrets. The person who, practicing in divine-human good deeds, reworks and transforms his organs of cognition, comes to the sensation and knowledge of the Truth. For him, faith and knowledge mutually complement and support each other. "The light of the mind gives rise to faith, - says St. Isaac - but faith gives rise to the consolation of hope, and hope strengthens the heart. Faith is a revelation of reason (understanding) - and when the mind is darkened, faith is hidden, fear dominates us and cuts off hope..

Motivational and energetic. There is an obvious connection between faith and hope. And hope is inner readiness, intense, but not yet wasted inner activity. Faith is associated with volitional activity. Faith determines the path and gives purposefulness, connects with the source of strength. As Ivan Ilyin writes: “It is permissible to speak about faith only where the truth is perceived by the depths of our soul, where the mighty and creative sources of our spirit respond to it, where the heart speaks, and the rest of the human being responds to its voice, where the seal is removed precisely from this water-spring of our soul, so that its waters are set in motion and flow into life.” (8, p. 8).

Moral and ethical function. Faith also acts as a way to affirm spiritual life. As Metropolitan Hierofey Vlachos writes: faith is, on the one hand, Revelation for the cleansed and healed, and on the other, a direct path leading to deification (theosis) of those who have chosen this path - the path spiritual life. In Orthodoxy, the central part of the spiritual life is the fulfillment of the commandments. Growth in faith allows a person to rise to a higher level of knowledge, and this is directly related to the willful overcoming of oneself. Faith gives strength to the body and soul to exercise in good deeds: in fasting, in prayer, in almsgiving, in reading the Holy Scriptures, in a good life, in the fight against passions, etc.

The integrating function of faith.

Faith ensures the integrity of consciousness, determines the entire worldview of a person, cements it. This is the general mindset. In faith, first of all, the worldview position of a person is expressed. Faith, in fact, determines the worldview of a person as a whole, cements it. And in this sense, the destruction of faith threatens with the impossibility of a person to carry out goal-setting activities in general, the collapse of the spiritual structure of the individual. Faith is the most important property of consciousness, which determines spiritual knowledge. The necessity of faith follows from the position of man in the world and the presence of consciousness as an integral phenomenon.

The concept of faith

The very word Faith is certainly associated with most of us with such concepts as God, religion, church, and everything that has anything to do with this. Apparently, this is due to the fact that in our Soviet, atheistic past, the word faith was used mainly to emphasize the religiosity of a person, and his Faith in God.

In fact, the very concept of faith is much broader, and applies to each of us, even those who have never heard this word. After all, to believe, or to accept on faith, means the recognition of something as true, and the recognition is unconditional, unproven.

And all of us, who consciously, and who imperceptibly believe in something. One believes in the power of money, the other in the imminent end of the world, one in the omnipotence of America, and the other in life after death. Faith is necessarily present in each of us, regardless of our desire, and other factors.

The human brain is designed in such a way that we simply cannot behave differently. Each of us can be taught to believe in the non-existent, and vice versa not to believe in the existing, real. And what is reality in this light? In our world of relativity, everything can exist only depending on our attitude to this particular object or action, on our assessment. Thus, it is faith that creates and shapes our reality, and the only question is, what does each of us believe?

Once two people came to a wise man asking him to judge. The wise man listened to one and said - you're right. Then the sage listened to another, who defended the opposite point of view, and again said - you are right. The third person present at the same time was indignant - two people who assert the opposite cannot be right. "And you are right too," replied the sage.

The Impact of Faith

Formation, acquisition of faith, occurs under the influence of a huge number of obvious and hidden factors that begin their impact on our subconscious from the moment of our birth, and do not stop their impact even for a second. Faith based on changing factors cannot, by definition, be static.

Each of us, thanks to faith, has our own interpretation of reality, on the basis of which we make certain decisions and defend certain ideas. But we are all used to considering our point of view correct, and we strive to deny or destroy everything that contradicts it. And then the enormous power that faith possesses begins to be used to the detriment of people, groups of people, and sometimes entire nations.

There are many different sects that use sophisticated techniques to force people to believe in their ideals, and use their faith for their own unseemly purposes, from extracting material benefits to forcibly seizing power. Many people, united by one faith and controlled from a single center, can turn into a terrible weapon that sweeps away everything in its path. A striking example of blind, fanatical faith are suicide bombers who die with their victims.

The question logically arises: how not to become a victim of such a false, fanatical faith? Spiritless and weak-willed people become the easiest victims. As a rule, they do not seek to know themselves and everything around them, and their inner emptiness is filled with "soul catchers". After all, a person who does not have his own conclusions, effortlessly adopts someone else's worldview and false values. But the phenomenon of faith lies in the fact that the most false and insane values, thanks to faith, turn into the real truth in the eyes of the believer.

And it is not surprising that many are racking their brains: what kind of real, undeniable, true faith is it? Here it is hardly appropriate to give a universal recipe, suitable always and everywhere. Apparently, in your assessments, you can focus on the actions to which you are pushed by the ideas themselves, or by those who are their adherents. If you are required to donate money to a specific place, encroach on the life or property of another person, contribute in every possible way to the destruction of everything that does not fit into the concept of the environment in which you find yourself, then most likely they are trying to use you. And such faith will bring you nothing but grief, disappointment, and a sense of hopelessness.

A very effective criterion for evaluation is the orientation to the world of the absolute, in which God the Creator lives. There are laws in this world that no one can break or cancel. All the basic truths are stated in the main world religions, and are also found in the statements of "enlightened" people. Take, for example, the definition of God. God is first of all love; perfect, unconditional, absolute. God does no harm to anyone, ever, for anything. Hell is created by people themselves when they violate the laws of the universe. And if they tell you about an evil, demanding, vengeful god, then they are simply trying to develop a false faith in you, and gain complete control over you.

Varieties of Faith

By the strength of the impact, according to Eastern teachings, faith is divided into four types.

Faith is admiration
Faith is passion
Faith - conviction
Irreversible Faith

All varieties of faith have great power, capable of doing the sometimes impossible, but only irreversible faith has incredible, unlimited power and possibilities, both creative and destructive. Irreversible faith does not depend on anything, it cannot be destroyed or shaken by anything. With such faith, a person is able to influence the relative reality, and convince millions of people to follow him, despite the difficulties and hardships.

Finding Faith

It is impossible for each of us, striving for any achievements in life, to do without faith. Faith is the main reason for purposefulness, without which we cannot achieve anything. Thus, we need a belief that is under our control, directed at a certain object. The most accessible way for all of us to gain faith is self-hypnosis. We need to use all our channels of perception as much as possible, using vision, hearing, etc. Try to use every opportunity to develop and strengthen your faith, and vice versa, avoid everything that can destroy it. You need to choose your environment, occupation, dominant feelings accordingly.

The faith you have gained will give you new strength, compensate for the lack of knowledge and skills, and also allow you to survive in the most difficult and dangerous situations. Spare no effort, and the greatest power of faith will stand at the service of your worthy goals - the basis of incredible achievements, making the impossible possible.

Faith Phenomenon. Religious space of personality The phenomenon of the Dukhanin faith about the Trinity

The phenomenon of faith in scientific knowledge: epistemological aspects

Full text of the dissertation abstract on the topic "The Phenomenon of Faith: Ontological and Epistemological Analysis"

Dissertation Introduction 2006, abstract on philosophy, Ryakhovskaya, Tatyana Viktorovna

Conclusion of scientific work thesis on "The Phenomenon of Faith: Ontological and Epistemological Analysis"

List of scientific literature Ryakhovskaya, Tatyana Viktorovna, dissertation on the topic "Ontology and the theory of knowledge"

Report a typo

Text to be sent to our editors:

Your comment (optional):