Libmonster ID: UZ-1491

Moscow: Yurayt Publ., 2016, 456 p.

The publication of another textbook on the history of religions is unlikely to surprise the scientific community today, much less excite the student community. At the same time, each time it is a significant event that simultaneously manifests and forms the "discursive space" of modern Russian religious studies. The textbook, published under the editorship of V. Y. Lebedev, Professor of the Department of Sociology at Tver State University, and A. M. Prilutsky, Professor of the Department of Sociology and Religious Studies at the Herzen State Pedagogical University of Russia1, is an integral part of this space.

When writing the textbook, the authors tried to maintain a balance between tradition and innovation, without sacrificing "classics" to "modernity", and to form a holistic view of world religions, the most important national (ethnic) religions, as well as new religious movements. This setting has defined a kind of two-layered text, which is its characteristic feature.

Following the classical historical approach, the authors consider various forms of religiosity-from primitive religions to developed theological systems, rightly pointing out that it is impossible and hardly necessary to describe all existing religions on the pages of a single textbook. Innovations include a special emphasis on the evolution of religion in the modern world - on such phenomena as religious modernism, fundamentalism, traditionalism, ecumenism, "post-confessional world", secularization, post-secularization, etc. (pp. 407-445).

The textbook opens with the "religious studies minimum" - information about the subject and structure of religious studies, its historical and philosophical prerequisites and basic theories (pp. 9-37). For a more effective assimilation of the material, the text includes small sections:,

1. When the work on writing the textbook was already completed, the authors ' team suffered a loss: at the age of 66, the head of the Department of Religious Studies of the A. I. Herzen Russian State Pedagogical University, Professor A. Y. Grigorenko, died.

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but succinct quotations from classical and modern historical and religious studies works that reveal the essence of various scientific approaches and concepts.

Behind this classical scheme, a second layer can be traced, which concerns theoretical and methodological problems of studying the history of religions, as well as religious studies education in Russia.

Approach problem. In the preface, the authors emphasize that when writing the textbook, they adhered to the principle of ideological neutrality and scientific impartiality: "Having abandoned the apologetics of certain religions and confessions, we sought an objective and correct presentation of factual information, and set the goal of introducing the reader to the existing scientific interpretations of the analyzed phenomena as widely as possible. With this approach, it is important to correctly present the points of view available in science, allowing the reader to draw a conclusion about the degree of their persuasiveness " (p. 6).

Overcoming the extremes of confessiocentrism and secularism is one of the most important tasks of modern Russian religious studies. V. Y. Lebedev in his works purposefully carries out the idea that " in historical and social dynamics, the problem of the relationship between religious and secular has existed almost since ancient times, while both local and global waves of secularization and desecularization are known... The reasons underlying the modern interaction of secular and religious consciousness are quite numerous, and in both interacting systems. Speaking about the new quality of post-secular consciousness, it is worth noting: instead of the traditional search for "unsolvable contradictions", we need to look for common problem fields, since many of them lie almost on the surface (although they are often deliberately "forgotten" in a situation of confrontation) " 2.

In turn, A. M. Prilutsky believes that religious studies can be a sphere of dialogue between different worldview positions: "Religious scholars should not be afraid of theo-logical approach.-

2. Lebedev V. Yu., Fedorov A.V. Religious film text and "marginal issues" in the post-secular world: Ponimanie i reflexiya v kul'tury, nauke i obrazovanii [Understanding and Reflection in culture, science and education]: materialy vserossiiskoi nauchno-prakticheskoi internet-konferentsii i kruglogo (20 oktyabrya - 23 dekabrya 2015 g.) [Materials of the All-Russian scientific and practical Internet conference and Round table (October 20-December 23, 2015)]. Tver, 2016. pp. 107, 108-109.

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logii: in the modern world, these sciences, despite all the obvious differences in approaches, complement each other. The history of religion is an excellent platform for interaction between religious studies and theological approaches, and the analysis of sacred texts is a space for their interaction" (p. 7). In his opinion, in the context of the ongoing institutionalization of theology, the isolation of the latter from religious studies significantly impoverishes its subject field. 3 On the other hand, "referring to theological developments will allow a religious scholar not only to clarify the meaning of a number of terms and concepts, avoid factual errors, but also to better understand the subject of research"4. In other words, the author insists on the need for a multidimensional consideration of the phenomenon of religion, the "correlation" of various worldview positions in this process.

The problem of source criticism. Unfortunately, we have to admit that modern research on the history of religion is often reduced to a descriptive narrative without proper criticism of the sources. This also applies to training programs in the areas of "Religious Studies", "Religious Studies education", as well as the disciplines themselves "History of Religions", "Religious Studies", which, as a rule, do not provide classes dedicated to working with sources.

Trying to solve this problem, the authors included fragments of sacred and doctrinal texts in the textbook so that students could get an idea of the peculiarities of the formation and development of a particular religious tradition. The authors ' position is as follows:

"Today, more than ever before, a critical attitude to information is required-otherwise the reader may become a victim of the author's bad faith, pseudoscience, a commercial project that speculates on the inherent human "craving for the mysterious.".. Study the history of religion based on occult speculations, the works of modern esotericists, the owners of wildly popular books.-

3. Prilutsky A. Religious studies: textbook and practical course for academic baccalaureate. Edited by A. Yu. Rakhmanin / A. Yu. Rakhmanin, R. V. Svetlov, S. V. Pakhomov, M. Yu. Smirnov, D. V. Shmonin, M. Yu. Khromtsova. Moscow: Yurayt, 2016. - 307 p. / / State, religion, Church in Russia and abroad. 2016. Vol. 34. N 2. P. 403.

4. Prilutskiy A.M. Sovremennoe rossiiskoe religiovedenie: vyzovy i perspektivy institutsializatsii [Modern Russian religious studies: Challenges and prospects of institutionalization]. Vestnik Leningradskogo gosudarstvennogo universiteta im. 2016. N 1. P. 112.

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wine titles and quasi-scientific degrees are clearly not worth it. The key to the success of a research project lies in two conditions, which can be summarized briefly as follows: method and sources [emphasis added]. - D. G.] - this is what we always recommend paying attention to" (p. 447).

It is also important to emphasize that when writing the textbook, the authors took into account the contradictory role of religion in modern processes, associated with its politicization and ideologization. In this situation, following the great humanist Erasmus of Rotterdam, they were close to the principle of" ironic self-disclosure": "A thoughtful reader can pay attention to the fact that in some places the authors allow themselves to be ironic. This is true, but never on the pages of the textbook are religious beliefs and rituals, elements of religious cultures exposed to irony. The authors believe that religious traditions legitimately claim to be respected, and to deny them this means at least testifying to their own low culture. Those who do not respect other people's religious views do not respect their own worldview. However, the irony is appropriate in relation to amateurish, biased, biased approaches to the study of religion, to such versions of religious studies that, under the guise of science, impose ideology, simplify the subject of research to profanity. In this case, the author's irony is an expressive way to make the reader think about the validity of individual conclusions, assumptions, and definitions" (p. 7).

In our opinion, the potential readership of this textbook is not limited to students. It may be of interest to a wide range of readers interested in religious studies, as well as to representatives of the "religious studies environment" itself, who are concerned with methodology issues.

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D. Golovushkin, Lebedev V. Yu., Prilutsky A.M., Grigorenko A. Yu. History of religions: textbook for academic baccalaureate // Tashkent: Library of Uzbekistan (BIBLIO.UZ). Updated: 28.12.2024. URL: https://biblio.uz/m/articles/view/Lebedev-V-Yu-Prilutsky-A-M-Grigorenko-A-Yu-History-of-religions-textbook-for-academic-baccalaureate (date of access: 17.02.2025).

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