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Olympics in Sochi) – the events of recent years. All this – with the total inability of
official Orthodox clerics to engage in a constructive solution to public problems
and, it seems, adequately respond to their own internal church processes, and
with complete connivance (if not indulgence) to all these things of the federal
officials of all levels.
Here it would be unfair to confine ourselves to Russia, and therefore it is worth
saying that the official referents of Christianity in many respects and in the
Catholic world remain nothing more than a screen that protects a certain sphere
of manipulation by social groups, formed by a historical reenactment retrograde
in a medieval manner, based on a miracle and mystifications as required objects
of faith, mixed with historical information and forming in this mixture the so-
called "sacred history". But the right to solve the problems of the "Western
world" must probably be left behind this world.
All this looks like a miserable construction in contrasting, in the same sense,
something meaningful to the trend of the rise of the Arabic-speaking Islamic
world, which,
in the final analysis, forms a single confessional community with the
Christian world. However, peace, unlike the Christian, more effectively resisting
neo-liberalism (opposing the value basis of the Christian world in its value basis),
as a non-knowledgeable (not yet learned) Reformation and its social relations
derived from it. And perhaps, and not able to know it, because of the pre-archaic
cultural characteristics, known since the time of the Marathon and the Trojan
War. An attempt to explain and stimulate in the society of Christian traditions
from the standpoint of Christian rationality is broken up by the emerging
Protestant and post-Protestant rationality of the "era of positive knowledge" or
"the era of scientific and technological revolution". The clinch between these two
rationalities of the "old" and "new" Christianity is durable, like a ratchet
mechanism, and it very seriously blocks the possibility of a meaningful polemic,
remaining on the original value position. A consequence of this is such things as
the radicalization of Russian, predominantly regional, youth, which is becoming a
trend, taking place either in the form of brown shirts (due to the mass nature of
trends, such "subtleties" as the "nationalist International" and its productive
capacities, as a rule, are taken), or ("suddenly") in the form of an attempt by the
same category of citizens of extremist Islamic sectarianism, unsuccessfully spread
by the narco-terrorist schemes of the early 20th century to the territory and
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modern Russia. It would be possible to name other forms of radical reaction to
what is happening (for example, in addition to brown-shirts and "Russian
Wahhatbits" mention "gorunwangs" or something else), but these two seem to
me to be the main.
In the sense of what has been said, a rational view of the supra-rational is the
path of productive development of the post-European Muslim world, bypassing
mysticism. This is the direction of a new sober talk about the world order and, at
the same time, the memory of something thoroughly forgotten – and started
quite within the framework of European thought, but referring to issues of a
global order, within the framework and consequences of which were formed both
territorial empires and national states.
Approximation to the solution
If a certain lengthy process is complicated to a degree of uncontrolled and clear
dangers, then one must return to its roots, getting rid of a number of historical
strata and the attendant circumstances of its interpretations. That is, to realize its
phenomenological reduction. Christianity is such a process of the consistent
formation of a system of value adherences that has arisen in certain historical
conditions, subsequently overgrown with political and economic interests, art
forms, cognitive practices and social practices, including folk superstitions that
form part of these practices. And, of course, within the framework of cognitive
practices, philosophical interpretations and reflections, the development of logic
and hermeneutics as cognitive means, as well as applied knowledge in the field of
economics, medicine and other branches of culture, were found invariably,
leading ultimately to the possibility of thinking the phenomenon of religion and
religious consciousness (not necessarily, by the way, suggesting a personal way
out of this phenomenon).
Reductions must undergo ritual, liturgical and dogmatic positions that differ
confessionally within Christianity, and the very beginning of this religion should
become the object of clarifying the conditions of its emergence for those who
share a value basis. It is clear that the neurosis and the furnishing of the
complexity of the world by the symbolism of artificial rules is a source and part of
culture, but what relation does neurosis have to the solution of value problems?
On these things, who just did not walk, but all walked around here Freud – the