For the first time, the owners of red jackets and the title "Immortal" became in full.

Biography

In 1973 he graduated from the Elektrostal school.

In 1984 he graduated from the Faculty of MSU journalism.

Currently - the chief editor of the portal "Alcohol. Ru, and a minister of several prints.

What? Where? When?

First appeared in the club during International Games In Moscow on May 6, 1988, as a captain of one of the teams on qualifying games of the international club "What? Where? When?". He was the captain of the International Club team on the game on December 29, 1988.

Next time, the team of Smirnov sits down for the game table in 19941994 year. The game on December 24, 1994 receives a rolling gold chip as a team with the highest intelligence index in the club and offer to play red jackets and the title of "immortal". In case of failure, the team of George Zharkova will sit down at the table. The team agrees and wins red jackets with a score of 6: 5.

Command structure

1. M. Smirnov - Captain
2. L. Timofeev
3. Maxim Potashev
4. E. Emelyanov
5. S. Ovchinnikov
6. B. Levin

1. Maxim Potashev
2. Boris Levin.
3. Evgeny Emelyanov
4. Sergey Ovchinnikov
5. Leonid Timofeev
6. Mikhail Smirnov - Captain

see also

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• [Shogdedek.rf / Profile / 85 / Mikhail Smirnov] on the portal [what? Where? When? ": Blogs of experts, interviews before and after the game and much more]

Excerpt characterizing Smirnov, Mikhail Yuryevich

1. Mythology and religion in the Russian consciousness: (methodological research issues). - SPb.: Summer Garden, 2000. (ISBN 5-89740-108)
2. Reformation and Protestantism: Dictionary. - SPb.: Publishing house S.-Petersburg. UN-TA, 2005. (ISBN 5-288-03727-2)
3. Russian society between myth and religion. Historical and sociological essay. - SPb.: Publishing house S.-Petersburg. University, 2006. (ISBN 5-288-03904-6)
4. Essay in the history of the Russian sociology of religion: Tutorial. - SPb.: Publishing house S.-Petersburg. University, 2008. (ISBN 978-5-288-04703-9)
5. Sociology of religion: dictionary. - SPb.: Publishing house S.-Petersburg. University, 2011 - 412 p. (ISBN 978-5-288-05093-0). .
6. Protestantism as a factor in the formation of Russian statehood and culture. Anthology / Sost., Intr. Article, comment. M. Yu. Smirnova. - St. Petersburg: Rhga, 2012. - 848 p. . (ISBN 978-5-88812-485-7)
7. Religion and religious studies in Russia. - SPb.: Publishing House of the Russian Christian Humanitarian Academy, 2013. - 365 p. (ISBN 978-5-88812-586-1).
8. Religious sociology and sociology of religion: relationship and relationship // Sociological research. 2014. No. 8. P. 136-142.
9. Is it possible to abandon the concept of religiosity in the study of religion? // Bulletin of the Russian Christian Humanitarian Academy. - SPb., 2015. T. 16. Vol. 2. p.145-153.
10. Chapter 3, § 3. Sociological research religions (C. 78-91); Chapter 7. Features of modern religiosity, § 1-4 (pp. 229-244), § 6-7 (pp. 247-254); Chapter 8. New religions, esoteric teachings, § 1 (pp. 255-263), § 3 (pp. 268-275); Chapter 9. Religious associations (P. 276-294); Chapter 10. Religion in the system of state and law (P. 295-307) // Religious studies. Tutorial and workshop for academic undergraduate / A. Yu. Rakhmanin, R. V. Svetlov, S. V. Pakhomov [and others]; Ed. A. Yu. Rakhmanina - M.: Jud-in Yuratt, 2016. (ISBN 978-5-9916-6086-0)

Education

Luge named A.A.zhdanova

Work experience in the specialty: 30 years

Smirnov Mikhail Yuryevich (June 24, 1955, S. Barabash, Primorsky Krai) - Doctor sociological Sciences, Candidate of Philosophy, Associate Professor, Head of the Department of Leningrad Philosophy state University name A.c. Pushkin.

Higher education: Philosophy of the Faculty of Leningrad State University in 1979 in the specialty "Philosophy".

The topic of candidate thesis: "Questions of war and peace in modern Christian ideology" (1986). The topic of the doctoral dissertation: "Religious and mythological complex in the Russian public consciousness. Historical and Sociological Research "(2006).

Participates in the editorial board of the scientific journal "State, Religion, Church in Russia and Abroad" (Moscow, Ranhigs under the President of the Russian Federation); In the editorial board of the scientific journal "Bulletin of the Orthodox Holy Tikhonian University" (series "Theology. Philosophy. Religious studies"); In the International Distribution Council of the Scientific Journal "Religion and Socium" (Ukraine, Chernivtsi National University. Y. Fedkovich); In the editorial council of the scientific journal "Bulletin of the Leningrad State University named after A. S. Pushkin" (Ot. For the release and scientific editor in the direction of "Philosophical Sciences").

Included in the Bureau of the Research Committee "Sociology of Religion" of the Russian society of sociologists.

Scientific interests: Religious methodology, sociology of religion, philosophy of myth.

Books (5)

Essay of the history of the Russian sociology of religion

The study manual discusses the main periods in the development of Russian sociology of religion, given the characteristics of the most notable domestic personalities and authoritative research in the field of sociological study of religion and society issues, a description of the problems that arose and find the directions of the development of the sociology of religion in Russia are given, the bibliography of the national sociology of religion.

Tutorial addressed to students and graduate students humanitarian specialties, sociologists, religions and everyone who is interested in the problems of sociological understanding of religion in history and in modern Russian society.

Religions of Northern Europe

The main provisions of the educational material on the subject of the lecture course "Religion of Northern Europe" and are given guidelines to his study.

The program of academic discipline, compiled in accordance with the State Educational Standard of Higher vocational education Specialty 032304 "Religious studies. The countries of the region, "contains an annotated list of lecture threads, indicates the main and additional literatureThe questions are given for final knowledge control.

Religion and religion studies in Russia

In the monograph we consider some issues of history and modern position Religions in Russian society, the characteristics of their religious research in domestic science is given, the sociology of religion in Russia is given a special place.

The first part of the book contains the author's concept of a religious and mythological complex in public consciousness and shows its use in analytics of diachronous and synchronous measurements of the religious situation in Russia. The second part is devoted to the problems of the formation, development and institutionalization of Russian religious science, clarifying the state and capabilities of the sociology of religion in our country. The third part includes two scientific and biographical essay on modern domestic researchers of religion, as well as the reflection of the author over the attitude towards religion at the origins of the ideology of the Soviet society.

The appendix contains fragments of discussion of the history of science on religion in Russia from the dialogue of St. Petersburg and Moscow religious scientists.

Reformation and Protestantism. Vocabulary

The dictionary is devoted to the most important events of the Epoch of the Reformation and the history of Protestantism, one of the most common, along with Orthodoxy and Catholicism, directions of Christianity.

The purpose of the publication is to become an initial guidance in familiarization with the most significant, according to the compiler, the concepts and personalities of the Reformation and Protestantism. The priority was given to the disclosure of the versulefactory and theological aspects of Protestantism, the history of the formation of its main varieties.

The dictionary included a hundred articles covering topics, bibliography of publications on this subject in Russian, name pointer and titles.

Sociology of religion. Vocabulary

The book discusses the history and modern state of the sociology of religion abroad and in Russia. It contains a historical overview of the development of foreign sociology of religion from the end of the XIX century. At the beginning of the XXI century, a description of the characteristics of the sociological study of religion in Russia, the characteristics of the current situation and the prospects for the sociology of religion.

The bulk of the book is a dictionary, articles of which are devoted to authoritative researchers, the most noticeable works and scientific terminology on the sociology of religion. The bibliography of foreign and domestic publications on the sociology of religion is completed.

The publication is addressed to specialists in sociology, religion and other sciences learning religion, students and graduate students of humanitarian specialties and everyone who is interested in the issues of sociology of religion.

In the framework of the research work contest of young scientists, the Wednesday service began a series of interviews with religion researchers. One of the first, this undertaking was supported by the famous St. Petersburg scientist, sociologist and religious person Mikhail Yuryevich Smirnov.

"Religica must have an idea of \u200b\u200bliving real
synchronous state of religious life "

Mikhail Yuryevich Smirnov,

doctor of Sociological Sciences,
Associate Professor of St. Petersburg State University

"I went into the lobby, there are two stairs - to the right and left." Choosing faculty

Until some time, I, as they say, I did not suspect a dream, which I would have any attitude to religion. Education and school education were naturally unguide, so-called practitioners of believers were not surrounded.

I am from the military family and born in the garrison. All childhood was convinced that I would be a military. I really happened to serve then in the army. But when I finished school, I realized that with my vision, a professional military, I could not become.

Then how to be next? I always liked the story in school, I think: I will become a historian. I went to look for the historical faculty. I did not want a prospect of the Pedow, the teacher did not focus. Came to university. I went into the lobby of the building at the Mendeleev line, there are two stairs - to the right and left. One leads to the philosophical faculty, the second on historical, and there were no tablets. He went to the right, looking - the corridor, portraits hang. Some names were familiar to me: Hegel, Spinosa ... hung a huge wall newspaper. They made students-philosophers, very interesting and witty, I remember, I was then half an hour and studied. On the stairs read the announcement that schoolchildren are gained at the Small Philosophy of the Faculty, which did not find it on Easta.

Then they showed me how to go to the historical faculty, where I still decided to do. But in parallel with the school began to study in a small philosophical. Twice a week I came to Mendeleevskaya, where there were classes, which were senior students. The guys were very passionate ones, they talked about philosophy with great interest. So at the end of the school, I still entered the philosophical.

"For whom I was not!" Study in university

I didn't have enough points to the day office, and I managed to do the evening. At that time it was impossible to learn at the evening, if you do not work. Urgently employed. Who I only was! But it was very good schoolWhich began to gain everyday experience.

And from the 3rd year of the evening, I was called up to the army. The service was tough, also a good school. After it, I recovered at the university at the evening, later I was transferred to the day office. I was already another person, matured, I consciously wanted to learn.

"Hegel is a philosopher, and I am a philosopher"

There were two philosophical specializations on the evening: Diamat and Istimat. At that time we had only one philosophy - Marxist-Leninskaya, it included dialectical materialism and historical materialism. Now Diamat has been transformed into "ontology and the theory of knowledge", and the Eastmate - in the "social philosophy" :) I chose the Istimat. This specialization continued on daylight.

Course work I wrote on the "military" topics: "The essence and social character of wars", "Types of Wars of the Modern Epoch". My scientific leader is Professor Konstantin Semenovich Pigrov, a very interesting philosopher, still live and works. He suggested that I write a diploma work on the profile of the Department of Forest - on the Philosophy of the HTR. The whole department was engaged in scientific and technical progress, philosophical problems HTR ... So that I fit here with my "military interest," I was offered to take a topic on military equipment. Thesis I defended the topic "Military equipment in the life of society."

I graduated from the philosophy of the philosophy of the Faculty with a degree in Philosophy, I was awarded the qualifications "philosopher". I have written in the diploma that I am a philosopher. Hegel - philosopher, and I philosopher :)

"I would take you, but you understand ..." Postgraduate

The graduate school did not succeed. I had two places of graduate school. But one professor, Samuel Aronovich Kugel from the Institute of Sociology, I frightened my military themeHe treated me without a special hunt. In second place the head. The department was my named name. In those years, the unlawful rule was not accepted that teachers and graduate students in one department had the same surname, it caused some suspicions. "I would take you, but you understand ...", "she said.

What to do? The circumstances helped here. Since the 1960s In universities, the subject of the "Basics of Scientific Atheism" was introduced, which was also taught at all faculties and university branches. The teachers lacked, began to choose candidates from graduates. This subject is not my profile, I am on the "theory and history of atheism" by Professor Shakhhanich's exam only for 4 points passed. But the learning indicators were decent, the Istimat and scientific atheism were "stood nearby", and the biography in this case has already helped :)

"... as a demosphen before the sea." First teaching experience

Of course, I came across the theme of religion when I studied. Sometimes more than anything connected with religion was interested. But by and large, a clear idea did not have this. Urgently armed with some textbooks, techniques, scientific books. Since September, it was necessary to teach, but I was "lucky": sent with students "to potatoes" for a whole month, they do not honor it especially. So prepared.
From October began to teach. At first - on the match, and there the flows were huge, up to 200 people. The guys are echidial, they will be given posters like "Blessed, who believes", and you read them scientific atheism. But I studied how Demosthenes in front of the sea: When you stand before such an audience, you need to tell about the "scientific basis of the CPSU policy in relation to religion and the church" ... try you to read this topic, and even listen ... I learned.

"Homegrown surveys." Experiments on students and the first teacher.

I also conducted homegrown surveys among my students - it was important for me to understand their mindset. To organize a survey, it was necessary to learn to do it correctly, to read something, and there was almost nothing to read. But I was lucky. In 1983, from the part of the teachers of the Department of "History of Marxist-Leninist Philosophy" formed the Department of "History and theory of Atheism", and in 1984, Vladimir Dmitrievich Kobetsky came to head the department. Since 1990, she was called the Department of "History and the Philosophy of Religion", now wearing the name "Department of Philosophy of Religion and Religious Studies". Cobeetsky led it 5 years, now he is already retired.

About this scientist need to know. Cobetsky is one of the few who fundamentally engaged in the sociology of religion and atheism in soviet time. In 1969, he defended his master's thesis, which I recently presented. In it - a description of the methods of study of religiosity, for those years at a very modern level, this is despite the fact that then the whole sociology of religion we had homegrown. Vladimir Dmitrievich learned a lot.

He was the coordinator of the interdepartmental sociological group formed in 1960-70. In Leningrad from the staff of GMIRA, a branch of the Institute of Sociology, the Pedagogical Institute, our university. They spent very interesting polls. One of them was generally unique - a survey of 1000 people, representatives of different groups of the intelligentsia of Leningrad, about the attitude towards religion and atheism.
Cobetsky was almost the only one of our sociologists of religion, whose works by fragments published in foreign publications of relevant themes, in particular, from his book "Sociological study of religiosity and atheism". As it should be, if you are published, it means that the fee is relying. He recalled about curiosity: send a money transfer, $ 20; And what is the passage of a member of the party, head of the department?! ... by and large, in the West, only two names of the Soviet sociologists of religion - Kobetsky and Uginovich knew for a long time.

"Religious and mythological complex in the Russian public consciousness." Doctoral.

The candidate degree in my philosophy, the topic of the thesis was "questions of war and peace in modern Christian ideology." But the doctoral dissertation was written in sociology. It is called the "religious and mythological complex in the Russian public consciousness." Working on her, I dealt with a variety of historical and modern materialrequested sociological understanding.

Mentioned only one moment. A good help me to cooperate with Rhga, where with some time on by the correspondence department Protestant pastors from Russia and some CIS countries began to receive education. RHGA gives a secular education, which turned out to be very useful for expanding the horizons of religious ministers.

I taught them the sociology of religion and at the same time for several years I conducted research. Now I have accumulated material about 400 religious associations of several Protestant directions in dynamics, including the socio-demographic data of the participants. Curious moment: The very first set - it was the bosses - bishops, senior presbyters, etc. When I began to participate in the survey, everyone looked at the bosses: "How will you bless or not?" "After all, somehow is afraid, a person wants such information to receive and is unknown, as he orders it. But the boss blessed, the work went. They still bring new materials.

From this data, I saw very interesting things. For example, a conflict of generations with completely different requests in the Russian Protestant Environment. Then I began to engage in the sociology of religion truly, that is, more thoroughly, with the involvement of the research apparatus developed by this industry.

“

- True - is it when already on doctoral began to work?
- Yes, of course, because I can sometimes call myself a sociologist of religion, and sometimes no. No - because I have no sociological education, I am a self-taught. Yes - since the sociology of religion, we have not yet been properly institutionalized. In St. Petersburg, let's say there is no institutional sociology of religion, there are only a few people who are engaged research work at one's own risk. Well, in Moscow - better. According to a known expression, a sociologist of religion is the one who is engaged in the sociology of religion, because throughout the country we do not teach anyigue on the sociologist. I do it and I make some kind of contribution, and any science is as it is in the activities of the scientist“ .

: The problem of self-identification

Smirnov Mikhail Yuryevich

Smirnov M. Yu.

Reflecting on religious examination in Russia is not remembered by a pair of simple and at the same time if the fact that it should be called religious science, in the history of domestic science, is it a religion that exists in our country under this name now?

Most likely, the first reaction to these questions from many people professionally involved in Russia to the sciences learning religion will be bewilderment (is it allowed to doubt this occasion) and a convinced answer: of course - "yes" and "yes" and not otherwise. And such an optimistic conviction is justified in its own way: after all, so many well-deserved names and significant works are known that only one list of enumerations seems to demonstrate the powerful tradition of Russian religious studies.

Indeed, glanced in the depths, you can, if you wish, see sources Domestic religious studies already in the works of V.N. Tatishchev and M. V. Lomonosov, D. S. Anichkova and G. V. Kozitsky, G. A. Glinka and A. S. Kaisarova, M. V. Popova and M. D . Chulkova, and even many other Russian Education figures XV ??? - Start the X? X centuries.

What concerns the period from the middle of the X? X to the first quarter of the XX century, then some expertise historiography, he seems at all as a "boom" in the sciences of religion in Russia. Here, really, for every taste: your wonderful "mythological school" (F. I. Buslaev, A. N. Afanasyev, A. A. Phebenza, O. F. Miller) and its no less bright opponents (K. D . Cavelin, A. N. Pypin, A. N. Veselovsky); Fundamental research on religion and church in the history of Russia (from the "most-most", selectively - T. I. Butkevich, N. M. Galkovsky, E. E. Golubinsky, P. V. Znamensky, N. F. Kapteyev, in . O. Klyuchevsky, A. S. Lappo-Danilevsky, S. P. Melgunov, Metropolitan Macarium / m. P. Bulgakov / A. S. Prugavin, A. A. Spassky, D. V. Tsvetaev); Deep studies of the spiritual culture of Indo-European peoples, ancient societies, countries of the East (F. F. Zelinsky and B. A. Turaev, V. V. Barthold and V. P. Vasilyev, F. I. Shcherbatskaya and S. F. Oldenburg); Original philosophical understanding of religion (in the works of V. S. Soloviev, N. A. Berdyaeva, S. N. Bulgakov, N. O. Lossky, S. N. and E. N. Trubetsky, A. I. Veddnaya, S. L. Frank); the beginning of a sociological approach to religion (P. L. Lavrov, M. M. Kovalevsky, P. A. Sorokin); The meaningful experiments of the generalizing descriptions of the evolution of the Christian church (V. V. Bolotov, L. P. Karsavin, A. P. Lebedev, F. I. Uspensky) and in general the history of the world's religions (the work of A. M. Clitin; Collective work A. V. Yelchaninova, P. A. Florensky, V. F. Erna), - all shades of scientific interest in the topic of religion and significant names do not exhaust this list.

Comparative mythology, philological and ethnographic studies from the field of religious life of different eras and peoples, historical developments (with deepening to Russian issues, but also quite wealthy and in relation to the ancient world, the East and the West), independent philosophy of religion, - if all this is to imagine how A holistic organic array of multiplying scientific knowledge, then there is a monumental image of the romance of pre-revolutionary Russian religious studies.

Confuses, however, one is an important circumstance. When meeting with works, which could relate to the religious heritage of the "Dooktyabrs" times, it is found that almost the obligatory motive of the overwhelming majority of them serves obvious regulativity in the interpretations of the material under study. Moreover, the intonation of the estimated characteristics could also differ - in the range from confessional apology to liberal and revolutionary-democratic. But the constant remained "Equipment" of the considered the subject of religion ideologically painted by investments. Often, these topics were important not by themselves, as an object of objective study, but as a "squeak" for the polemical expression of various political positions. Then scientific analytics had to be crowded before social journalism.

What to do, for Russia attitudes towards religion is not only a spiritual question having a mystical-sacteriological sound, but also a significant aspect of social searches for the path of national development. Therefore, even in a purely academic reflection, religion was understood, not least, with amendment to the "party" addiction of scientists. We also add that a significant obstacle for scientific religious studies in Russia was the dominant situation of the Orthodox Monarchic Church, who dictated its "axiology" to the public consciousness. Little affected by the institutionalization of Russian religious studies and acquaintance with the experience of foreign researchers of religion. In any case, an analogue of a classic understanding of religious studies, in the spirit of Friedrich Max Muller or Cornellis Tile, representatives of sciences about religion in Russia did not work (or did not have time).

Nevertheless, the level of knowledge about the religion achieved by the Russian scientific thought by 1917, suggested a completely optimistic prospect of the addition of domestic religious studies, and if this did not turn into reality, then this clearly did not depend on the scientist community himself.

In comparison with this, the Soviet period looks like a sad fate of many "maritime" researchers of religion alarming: whether the continuation of the domestic religious idea during the time of "mass atheism"? Judging by some of the current historiographic texts - not only was, but also is undeservedly neglected "inheritance." It is understood that the famous teachers had outstanding disciples (already among Soviet scientists), so that the current offacarious religious scientists are "students of those students." So, the tradition was not interrupted, wonderful works were created (as an argument can be found a reference to the bibliography to the articles of the two-volume encyclopedia "Myths of the Peoples of the World"), scientific schools arose, - that is, the Russian religion "never died."

The beginning of "Soviet religious science" is usually marked by a set of personnel, as if symbolizing continuity with pre-revolutionary heritage. Among them are most often mentioned V. G. Bograz-Tang, R. Yu. Vipper, S. A. Zharbalev, D. K. Zelenin, S. G. Lozinsky, N. Ya. Marr, N. M. Nikolsky, L . Ya. Sternberg, although not only they - in the 1920s, in the country there was still a lot of those who survived with the "dictatorship of the proletariat" of old scientists involved in research issues of religion. Part of them had "revolutionary merit" from the youth, and this in the new conditions became not very reliable, but protection. Part - mimicted under the colors of the Soviet environment and relatively safely lived his age. There were those who still fell under repression.

They were adjacent to a portion of a dressing (one of which someone managed to make his first scientific steps to revolutionary shocks), already ideological and research plants - who are forced, and who is quite organic - who are written in the Soviet "algorithm" with the material of religion. The fates of these people (V. M. Alekseev, E. G. Kagarov, S. I. Kovalev, I. Yu. Krachkovsky, N. M. Matorin, P. F. Preobrazhensky, A. B. Rovovich, V. V. Struve, I. G. Frank-Kamenetsky, O. M. Freudenberg and many others) also developed in different ways, but in any cases they became an instructive testimony of what is happening with traditions in science and with scientists themselves when they are subject to pressure ideological Conjuncture.

It is probably possible to mention some party "connoisseurs of a religious issue", such as V. D. Bonch-Bruyevich, P. A. Krasikov, I. I. Skvortsov-Stepanov, I eat. Yaroslavsky and the like, in different extent, but really aware of the "subject." However, the religion presented by them was as specific to the content, direction and consequences, that the mention of these figures is far from academic associations.

In the late 1920s and 1930s, the generation of Soviet scientists, mainly social scientists, historians, ethnographers (for example, V. I. Abaev, L. N. Velikovich, I. M. Diakonov, entered into scientific life M. Zolotarev, A. I. Klibanov, A. N. Kochetov, I. A. Kryvelev, I. P. Petrushevsky, S. A. Tokarev, Yu. P. Frances, M. I. Shakhovich, M. M. Sheinman, etc.), which has already perceived the existed attitude towards religion as granted and knew how to match personal interest in one way or another religious plots with the "current moment". Over time, they really became teachers (or "teachers", whose example was forced to think about the admissible or unacceptable in science) for the set and reindeer workers on the Niva religion. This "cohort" brought into religious studies, on the field of which some of them made a lot of meaningful, also specific experience in adaptation of scientific personnel to political and ideological changes in our society.

In a relatively "Vegetarian", according to Soviet standards, the period of the 1960s and 1970s, there is something similar to intensive care and even the rise of domestic sciences about religion. At this time, there is a noticeable growth of religious research in various areas, the system of training specialists in "scientific atheism" (university specialization, graduate school and applicant, the protection of candidate and doctoral dissertations) is developing. Apotheraposis of the legitimation of scientific and atheistic religious studies can be considered the creation and activities of the Institute of Scientific Atheism of the Academy of Public Sciences under the CPSU Central Committee. The names of scientists who adequately declared themselves during this period as experts on the study of religion, and to this day deservedly remain in the lists of quoted and mentioned authors (a small toliary of them - A. F. Anisimov, S. A. Arutyunov, E. M. Babosov , V.N. Basilov, L. S. Vasilyev, V.I. Garaja, N. S. Gordienko, N. L. Zhukovskaya, V. R. Kabo, Yu. A. Levada, E. M. Mestelli, L . N. Mitrokhin, M. P. Mchledlov, M. G. Pismanik, B. A. Rybakov, I. S. Svencitskaya, A. D. Sukhov, E. M. Staerman, D. M. Ugrinovich, I. N . Apples). Following such a powerful "steam locomotive" in the 1980s, a large number of candidates and doctors of sciences have confidently rolled into their gates scientists degrees And the titles under the heading "Scientific Atheism, the history of religion and atheism".

As a result, the phenomenon of "Soviet religious science" was established and institutionality gained. All in it, it seems to be: academic scientific institutions, training specialists in high school, theoretical works and empirical research, abundance of publications of any level - from solid monographs to popular brochures. There was no main thing, without which the normally arranged religion cannot exist - instructions on religion as a subject Research, with relevant conceptualization of views and development of methodology, adequate scientific knowledge of this subject.

Religious studies (even if it can be called without quotes) of Soviet times, we repeat, scientific and atheistic. And the subject of "scientific atheism" - how to remember the current experts released from those years - it was not explained at all "in religious": the wording was periodically corrected, but they have never been religion; The subject consisted of "two aspects" - denial of religious ideas and approval of the scientific understanding of reality. (Only at the very end of the 1980s, for a newly established specialty called "Theory and History of Religion, Atheism and Freewinity" in the description of the subject, the concept of "Essence of Religion" was included).

Of course, with a great desire and using the skills inherited from "teachers", and the "refutation of religious representations" is not difficult to give the image of serious religious science. Moreover, valid content scientific work With regard to religion, the various Soviet decades changed and was not at all extremely primitive and colorless. Therefore, probably, periodic heights in the tragic times of our history of the twentieth century of evidence of the presence of religious science "even with those circumstances" are happening.

But, by giving tribute to the mobility of many predecessors, it is still necessary to admit that the development of religious knowledge was thoroughly overlapped by an array of prevailing political and ideological establishments. Meaning the situation when deservedly authoritative scientists who wrote about religion, for the passage of their works, have experienced masking labels of the "Story of Aesthetics", "Art History", "Culture History" ETC, up to publication under the vulture of the "Library of Atheistic Literature". Any "inconsistent" independent research in the socio-humanitarian sphere, including the religious aspect that affected its religious aspect, risked to obtain the stigma of "harmful gaming", with all the resulting repressive consequences.

The manner of ideologically corrected design of texts, when the "right" quotation was a mandatory business, which the topic would be written, could not affect the very style of scientific work. Two or three decades ago in the "scientific and atheistic religion" picking up the treasury of statements about religionand studying contributions to this piggy bank "Iconized" on that time of political figures and "progressive thinkers" of all times and peoples? Were distributed hardly more than research religion itself. Of course, the facts from the life of religion were also collected, described and systematized on the empirical level. But the ideological paradigm obliges, with any texture, to the already predetermined conclusions about the "reactionary entity", "ideological bankruptcy", "sunset" and "death" of everything that relate to the religious culture of mankind. Therefore, as part of the source base of the study, they defined were not commonly texts of religion, but texts about religion (installation, regulatory, authorized).

Do not turn to the past so that only once again grin on it. In the scientific periods of the past decades, it is necessary to see not only mistakes and missed opportunities, but also the origins of some subsequent difficulties. In particular, the skill of permanent appeal to the stranger (including outstanding) thoughts about religion brought up a virtuoso ability to hide their own or lack of such. The common manner of Soviet religious scientists was to transform its own statements into certain bundles between a set of quotes from pervolred domestic and foreign essays, when the content of the work was becoming the sample of famous facts, names, names, judgments. The main thing at the same time was not addressed not to think about the problems, but to review the fact that ever wrote about them at different times or other authors. Similar reproduction in some cases could also serve as research purposes - in the sense of finding out the paths that the item is developed, the establishment of its connections, interactions, etc. But more often it left the impression only to demonstrate awareness and erudition of the writing, rather than analytics.

The said, however, does not mean the fullestness of the "scientific and atheistic" period. Modern scientists, from those who have their own biography associated with this period, well know how difficult was the sociocultural space of Soviet times. In this space, along with the "plantations", where the Marxist-Leninist "philosophers", "ethics", "aesthetics", "scientific communists" and "scientific atheists" were cultivated, existed territories on which the Humanities, whose names were formed and Can be met at the "Court of Gods". Any, arbitrarily selected from the first row of these names, let's say - S. S. Averintsev, M. M. Bakhtin, D. S. Likhachev, A. F. Losev, V. Ya. Prippe, - Of course, he was the deepest researcher of religious Culture. But it is only decently to fit them with an invoice at the institution of the Soviet model of religious studies, where no one would be taken by a goodwill of themselves?

At the same time, the massif "ideologically correctly savvy" Soviet "religious specialists" was also not monochrome. After all, the selection itself for scientific classes such a specific subject as a religious in its own way indicates some kind of inner tendency of a scientist, oh albeit thoroughly hidden, but sympathy for the studied. The desire to comprehend and explain the issues of religion, at least through the "Eastatovskaya" literature, with the scientific honesty of the researcher himself could give a completely productive result. Many of the works of the above-mentioned Soviet religists confirm this.

It is curious almost a paradoxical position, which was evolving in the implementation of anti-religious plants, when they were refracted through the prism of the rationality and personal decency of scientists involved in scientific and atheistic work.

For example, do not betray the circumstance that introduced in high school from the mid-1960s on ideological reasons academic discipline The "Basics of Scientific Atheism" for the overwhelming majority of the university education has become almost the only one, after a long silence, permitted by the source, who acquainted with the religious traditions of the Fatherland and peoples of the world. The conscientious teacher, to the best of his own knowledge, was able not only to enlighten, but also awaken interest in religious themes, demonstrate attentive and respectful attitude towards religious adherents.

The sphere of the museum business was equally interesting in the same terms. Periodic anti-religious exhibitions from the collections of various museums of the country have already been held in the 1920s, which caused them to establish the installation of Agitprop. Acquaintance with the manifold of spiritual systems, religious communities and cults became the property of a mass visitor.

Of course, it is unlikely that it is unlikely to consider the development of such exhibition expositions with such "hidden" religion - the discrepancy of scientists with ideological officials could be in formal details, but not in the principle of representing religion as "outgoing nature." However, the museum specificity assumed the presence of more or less scientifically competent personnel and, at least, correctness in submitting a specific material. At the same time, his decency and academism, the museum environment attached to the anti-religious policy with its participation with a relatively decent view; The impression of the scientific validity of the "militant atheism" was created.

Be that as it may, but as it were, several dozen of the anti-religious museums and departments in the 1930s of the museums of various profiles, along with the implementation of agitation and propaganda tasks, had the opportunity to conduct some kind of research work. The state museum of the history of religion should be considered a unique institution in this row. Having the original purpose an antireligious propaganda, GMM in a few decades gradually turned into not having world analog The collection of monuments of the monuments, against which its activities should have been sent to the party installation. The connection in the museum space of evidence of religious culture and educated people, interested in the science of people led to a completely natural result: the persecuted became the investigated, studied - understood, understood - perhaps even beloved.

There was a situation that submitted on the private, but bright example of the entire fate of sciences about religion in Soviet times. The appointed to prove the "death of religion" and the steady increase in "mass atheism", they diligently embodied this goal, because they were created by people, for the most part sincerely convinced of the immutability of the specified path. But the object of "critics", "struggle" and "overcoming" was neither an illusion nor "hostile proisk". Religion, as it actually, turned out to be an organic component of the total culture in which believers and bootiers have grown. And this cultural and genetic unity associated opposites into dynamic integrity, where each element has a functional value not only in its own definiteness, but also for other components of the sociocultural system. Thus, religion, passing through "its other" in the form of anti-religious artifacts, revealed itself again as a mandatory component of the spiritual and social complex of Russian life. Comprehension of what happened and can be considered one of the leading tasks in the process of self-satisfaction of the current domestic religion.

Religious studies B. modern Russia - The phenomenon is difficult to determine. As if it exists quite tangible: there is a state standard of higher professional education, respectively, which in many universities students teach (and somewhere - both by specialty) "Religious studies"; educational plans educational institutions Not one year, more than one year are properly included in the list of studied disciplines "Basics of Religious Science" (or "subsidiaries" - like the "History of World Religions"); Textbooks and all kinds of benefits on these subjects are published (up to crib colors "The best abstracts on religious examination"); In the Internet resources on the word "Religious science", the number of sites is laid out for serious familiarization; Conferences of the "Religious science as an interdisciplinary science" are regularly held, etc. There is also quite physically real, although the diffuse, scientist environment, whose representatives are not afraid to call themselves religions; Dear professional magazine "Religious studies" is published; Periodically produced (with different measures of success) attempts to form a religious community (whether "Russian Association of Religious Researchers" or "Russian Community of Religious Studies"; I remember how in recent years I was quiet and unnoticed by the Association of Religious Sciences of St. Petersburg). The volume of scientific publications on religious studies is encouragingly increasing; The quality of many of them indicates that the current Russian researchers are not inferior in competence to foreign colleagues.

At the same time, Russian religion is like a mirage, with the approach to which it is found that the image of something holistic dissipates and quickly disappears, decaying fragments in the form of sections (or directions), referred to by the "History of Religions", "Religion Philosophy", "Psychology of Religion", "Sociology of Religion", "Phenomenology of Religion", "Anthropology of Religion" - a number is not exhausted. The concept of "religious science" appears, as stated on another occasion, "the name of things, but not the very thing." In this case, it acts no more as general designation whole aggregate of specific directions scientific study Religions, each of which has its subject area and its own research methods.

The named directions of religious studies arose, alas, not in Russia and received scientific and disciplinary design historically at different times. All of them have its own research tradition, besides, a genetic connection with the initial scientific regions is preserved ( universal history, philosophy, sociology, psychology). Therefore, if the religion is meant some single science with the original categorical apparatus and self-sufficient holistic theory, then such a representation can be considered inappropriate valid state.

Moreover, the internal processes in institutional education, called religious science, more clearly indicate its artificial character. Methodological insufficiency of leading paradigms of classical religious studies encourages the concrete directions that have grown out of it, once-harnessed in the overall wagon of "science on religion", to self-determination and search for their own, distinguish them from others, methods of knowledge and interpretations of the material under study. The self-development of religious disciplines has long led to the fact that as elements of a single whole, ordered in some kind of scheme, they exist rather on the pages of textbooks (Religious science "Edited" name), rather than in real scientific practice.

Nevertheless, focus on general object Research (religion) allows you to: unite the separath efforts of these areas - integrate the knowledge obtained by them in its subject areas, and create conceptually related models that correspond to the real existence of religion. In this sense, the concept of religious science is applied, followed by generalized scientific knowledge of religion generated by interdisciplinary synthesis.

But in order for the total knowledge to be not a mechanical amount, but a balanced integrity, a more or less holistic cumulative subject of such knowledge is required, - that is, at least a coordinated community of specialists speaking on the mutually acceptable language of the theory and methodology of religious research. The situation of the current departmental and scientific and disciplinary disunity, as well as methodological confusion (omniviness?) Do not argue that such a community has already developed in Russia.

There is another feature of the modern being of Russian religious researchers. Under the heading of religion, it is logical to submit to the association and systematization of knowledge produced by various disciplines studying religion, with the help of research funds scientific knowledge. The problem of the relationship between secular and confessional oriented approaches to the material of religion arises here. Obviously, the "toolkit" of research procedures can also be applied in confessional research (historical, sociological, etc.). However, the interpretation of the results obtained in this case should be carried out with the amendment on the doctrinal attitudes of the denomination. Even if it will be adequate to a specific religion, then from the point of view of the scientific approach it cannot be adopted as a reasonable generalization for a wider spectrum of religious phenomena. And religious officers, if he wants to achieve objectivity in comprehending the subject being studied, is obliged to determine for himself - how appropriate to adhere to any confessional preference in the research process.

It is known that the religious environment categorically disagrees with judgments of this kind. On the contrary, confessional authors with genuine religacy are considered only attitudes towards the subject from the standpoint of the religious experience of a learning entity. The lack of such experience from the researcher is equal to its professional incompetence. Therefore, by the way, there is already a duty counterproof on the claims of secular science to say his word about religion sounds an ulcer reminder that they say "sown of the current Religiovda - a scientific atheist sticks out." There is its own semiage truth in this. But the "scientist-atheist" and "Researcher of Religion" - not at all Antonyms. And who is generally without sin? ..

The occupation of religious science does not exclude personal religiosity, but does not oblige to be a commitment of any religion. The requirement of objectivity puts the content of such an occupation out of any kind of cult practice. Undoubted priority in religion has scientific and educational attitude to religion. This means that it is considered, above all, in the anoretical, empirical and applied research activities carried out on a rational basis. This approach drastically breed religion confessing religionin which knowledge, including scientific, is subordinate to the state faith.

With all the authority (or simply mass popularity) of religious faith, among various categories of Russian society, the need for scientific knowledge about religion remains. First of all, there is a significant contingent (no one has measured his scale, but a priori assume that it is quite noticeable) of the population who is not recognized about what is happening in the religious sphere of life and at the same time I would like to have a clear objective idea of \u200b\u200bthe actual content of processes in religion and in connection with religion. Here we will take it and simply inquisitive, in the cultural cognitive manner of those interested in the religious traditions of the peoples of the world. It can be allowed (in any case, I would very much like to see this assumption wealthy) that religious studies in his scientific sense in demand and at the level of the so-called powerful instances - for the adoption of competent socially significant decisions relating to the situation with the socio-government attitude towards religion. But it is not often found, except for some not until the end of the sense of reality of the representatives of the management apparatus.

However, the most interested party is those for whom religion is also professional activities, travelery for scientific and status self-realization, one of the main life activities. Research of religion? This, among other things, there is a kind of self-knowledge of scientists, united by the science area, which is behind the concept of religious science. The productivity of future sciences about religion implies a clear awareness of the path traveled, with its achievements and lacunas; Critical development of knowledge developed in previous times; identifying the current trends of religious thought, their relevant and potential perspectives; Methodological self-determination of researchers.

Risk to cause disagreement of someone from the "workshop" colleagues, having other considerations on this matter, yet it will be quite appropriate to state that Russian religious studies have become truly approved from the mid-1990s. To explain it is necessary to say what is meant system state of religious studies: Becoming relatively independent in the ideological plan of research activities, the organization and maintenance of regular training for well-established educational programs (state standards) of religious education, the gradual addition of the professional community, the exchange of "ideas and people" with foreign foci of religious science. The immediate forerunners of such a movement were the initiatives and the undertakings of the Supbo-border of the 1980s - 1990s.

As for the preceding soviet period (Whatever the level of the scientific developments of religion issues appeared and then, then an inherent appeal with the material of religion itself is difficult to call religious. May be more correct to talk about religious thought thought, which was really present at all times of domestic scientific life. In general, with existing orders, the academic tradition of non-commissioned religious research and the corresponding subjects of research, theoretical and methodological creativity, the program of vocational education simply could not.

The atmosphere of the 1990s brought noticeable changes, having fragrant research activities. Then he struck the hour of Russian religion. He suddenly fell right to find his own voice. It is not always convincingly, but it has become pretty persistently to declare himself, reminding the society about the need for a weighted and comprehensively thoughtful solution to the problems of religious life, for which the most reliable basis is scientific understanding.

But a new temptation appeared - a hypertrophied speech in front of foreign concepts, approaches, even terminology. The saturation of domestic publications by references and bibliography of foreign authors itself is already considered as an acquisition of a certain effective scientific methodology. In fact, historiographic awareness simply begins to noticeably prevail over the scientific questioning and attempts to explain / understanding. The predominance of information feed over reflexion creates the impression that the scrupulous accounting of authoritative texts about religion is again preferred to research understanding of the problems of the religion itself.

Along with this, at all levels of interest in religious themes, an irresistible imprint of mythologized images of religion is found. For everyday consciousness, the religious start has long been standing as an almost magical agent, the use of which should help the wonderful way to solve the most topical social problems. Scientific and theoretical consciousness operates more realistic ideas, but its carriers are often under the charm of idealized expectations and inspired convictions in the universal opportunities of religion to promote the comprehensive development of Russia. At the same time clarifying valid functionality religious institutions And practitioners in the Russian social space remains on the periphery of public attention.

Moreover, the consideration of existing approaches to the development of systematized religious science allows you to highlight one, perhaps, from the key features of the study of the issues of religion in Russia. It seems that such an occupation has never been purely academic, it is closely conjured with many conflicts in the ideological and socio-political spheres of the country's life. The defining influence of these areas was not left by the past the past times and is still reflected in both the attitude towards religion in Russian society and in the state of its scientific understanding.

Permanent "inclusion" in the theoretical work of regulatory ideologized installations, lacuna (for political motifs) in empirical information, the long-term isolation of domestic religious thought from the full development of foreign scientific experiences? All this and much more for a long time overlapped the possibility of normal development of sciences about religion in Russia. Therefore, when the previous obstacles seem to have lost their effectiveness, their consequences still inertially affect research work.

A special relationship requires the issue of preparing religious personnel - first of all, at the level higher School. The current students-religious scientists do not have in their "biographical situation" of scientific and atheistic equilibristics and their advantage over many teachers mentors. On the other hand, the prospects for the application of the obtained religious knowledge of the current students are very vague. The demand for religious scientists prepared in secular educational institutions, It remains not articulated, it stumbles on the initiatives of the "clerical revenge", and in an already active professional religious environment, it is interpreted in ambiguous or unlikely.

All this once again encourages religion to self-sensing when the key becomes the question: for which it exists - to sort out the texture of religious life as busy items, describing and arranging the shelves (periodically removing to admire or achieve some kind of commercial purpose), or constantly Envy the thought into the world of religion, so that through his comprehension to go to the knowledge of man and society? The paths of self-confined in religious science is diverse. This is the reconstruction of their status in the history of science, the establishment of own origins and development of development. This is the definition of its subject area, its specific features and differences. This is the identification of those topical objectives of the study, which are under the power of religious examination.

By the way, it is possible to note that the achievement of religion of some integrity is only the necessary historical stage of his being, but not the final state. Passing the institutional stage in its development, religion has a prospect of entry into a qualitatively new (so far Intuitively folding than consciously formed) cultural space - unified knowledge system About the world and man. Obviously, in such a knowledge system, a noticeable place will also belong to the withdrawal forms, especially religion. It is religious studies in this situation that can become a kind of intermediary, through which the achievements of religious culture and scientific knowledge becomes mutually accessible and open integration. With all the complexity of the historical path of domestic religion, only it turns out to be the effective means by which russian Society It has a good opportunity to achieve the optimal interaction of religious and secular culture.

As one of the many examples: Slavophil Yu. F. Samarin In the argument of 1876, about the writings of F. Max Muller, viewing the academic religious labor works of a foreign scientist, found the opportunity to speculate about the spiritual expansion of Western Christianity in the Orthodox World (see: Samarin Yu. F. Two letters about the major truths of religion. Regarding the writings of Max Muller "Introduction to a comparative study of religions" and "experiments on the history of religions" / lane. With it. // Samarin Yu. F. Works: in x? T. (T.? -X, x ??) / Premise. To ed. D. F. Samarin. - M., 1877-1896, 1911. - T. V?).

See: Shakhovich M. M. Essays on the history of religious studies. - SPb.: Publishing house S.-Petersburg. University, 2006. - P. 181.

Encyclopedia This, what to say - outstanding work. That's just cumulatively more bibliography for articles in both volumes make up work not at all domestic, but foreign researchers. Scientific awareness of the participating authors is respectful, the analyticality of many articles admires, but the poor of Soviet original research testifies to the real state of the then scientific life.

Atheism in the USSR: formation and development / edge.: A. F. Okulov, etc. - M.: Thought, 1986. - P. 221-234.

The last official ("According to the plan of the All-Union House of Political Enlightenment under the Central Committee of the CPSU"), the mass (Circulation - 200,000 Ex.) Edition on "Scientific Atheism" The list of recommended literature contained 50 works K. Marx, F. Engels , V. I. Lenin; 11 publications of the Documents of the CPSU and its leaders; 11 information and reference work on promoting atheism (including the 9th edition of the "Desktop Book of Atheist"); 30 publications on history and modern at the point of atheism, freedomity, overcoming religious influence in all areas from science and policies to family and life; And only 13 publications directly devoted to various religions of the world (in their critical lighting). See: Scientific atheism: Tutorial for a policy of political studies / Ed. M. P. Mchedlova. - M.: Polizdat, 1988. - P. 297-300.

About such an episode, for example, see: Likhachev D. S. Favorites: Memories. - ed. 2nd, recreation. - SPb.: Logos, 1997. - P. 422, 425.

See: Bakhtina V. A. Poetics of the "Christian epic" in the light of ideas V. Ya. Prippa // Kunstkamera. Ethnographic notebooks. Vol. 8-9. - St. Petersburg: Center "Petersburg Oriental Science", 1995; Bibikhin V. V. Alexey Fedorovich Losev. Sergey Sergeevich Averintsev. - M.: Institute of Philosophy, Theology and Stories of St. Thomas, 2004; M. M. Bakhtin as a philosopher / S. S. Averintsev, Yu. N. Davydov, V. N. Turbin and others. - M.: Science, 1992.

The current Russian religion is quite adequately presented, for example, by edition: Religious studies: Encyclopedic Dictionary / Ed. A. P. Zabiyako, A. N. Krasnikova, E. S. Elbakian.– M.: Academic Project, 2006. The level of modern St. Petersburg religious studies can be judged, in particular, on the thematic release "Religion: Interdisciplinary Research" in the scientific journal SPbSU (Bulletin S.-Petersburg. Un-Ta. - Ser. 6. - 2004. - Vol. 4).

For a convincing explanation for this, see: Krasnikov A. N. Methodological problems of religious science. - M.: Academic Project, 2007.

As the author of this article, let me refer to my own substantiation of this thesis: Smirnov M. Yu. Main parameters of interdisciplinary research of religion // Bulletin S.-Petersburg. un-ta. - Ser. 6. - 2001. - Vol. one.

See the argued opinion on this issue of one of the leading modern Russian religious scientists: Elbakian E. S. Religious studies and theology: general and special // Third Torchinov readings. Religious studies and Oriental science: materials of the scientific conference. St. Petersburg, February 15-18, 2006 / Sost. and answer ed. S. V. Pakhomov. - SPb.: Publishing house S.-Petersburg. University, 2006.

The theoretical and methodological development of Evgeny Alekseevich Torchinov, especially his work of 1997, is a vivid example of this, especially his work of 1997: the experience of being proceeded: psychotechnics and transpersonal states "(it seems relevant to refer to the article: Smirnov M. Yu., Tulip I. A. Scientific thought and position of the scientist: To set up some issues of theoretical religion // Religious studies: Scientific and theoretical magazine. - 2004. - No. 1).

Successful evidence of the gradual overcoming of this state by Russian religious examination (for example, recent research publications: religious practices in modern Russia / ed. K. Russerey, A. Agajanyan. - M.: New Publishing House, 2006; Vera. Ethnic. Nation. Religious component of ethnic Consciousness / Red. Kol: M. P. Mchledlov (Avd. Ed.), Yu. A. Gavrilov, V. V. Gorbunov et al. - M.: Cultural Revolution, 2007) are sadly neutralized by marker of the circulation of these editions.

Smirnov Mikhail Yuryevich ? Dr. Sociol. Sciences, Doc. cafe. Philosophy of Religion and Religious Studies of the Faculty of Philosophy and Political Science SPbSU

M.Yu.SmirnovStudy of Religion in Russia: The Problem of Self-Identification.

In this Article Theoretic and Methodological Aspects of Religious Studies in Russia. HE OFFERS TO DISTINGUISH SOME EVOLUTIONAL STAGES OF THE STUDY OF RELIGION DURING THE SOVIET PERIOD AND ANALYSES THEM. The Most Part of this article Is Devuted to the Contemporary Problems of Russian Religious Studies Self-Identification. Different Questions Concerning Increasing Diversification in New Approaches to the Study of Religion Are Analyzed.

PUBLICATION:

Smirnov M. Yu. Religious studies in Russia: the problem of self-identification // Vestnik Mosk. un-ta. Ser. 7. Philosophy. 2009. # 1. (January-February). P. 90-106.