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The previous practice of applying a skeptical-critical approach to the gradual displacement of the dominant still in all spheres of life in Europe has also received a method of thinking oriented on dogmatisation, orthodoxization and conservatism in the seventeenth century. further dissemination and development. Known, authoritative thinkers - philosophers, naturalists, mathematicians, theologians in France, England, Holland, Germany, Italy, trying to solve the pressing social problems and advocating the latest vision of ways to solve them, quite actively used the arsenal of ideas of the skeptical heritage of antiquity, "pyronics" New time. True, the philosophical achievements of predecessors of skeptics, before being used to justify and validate new approaches and goals in science, social life, moral complex, thinkers of the modern times, have been substantially revised. Some of them - actualized, second, inappropriate to the needs of intellectual development and society as a whole, omitted; the third are perceived, developed, transcended and thought-out, or endowed with new meanings, which were neither in the pyron nor in the "academics", but which have already been designated by "new pioneers" (Castellon, Sanchez, Montaigne, Sharon, Lamote Lewaye, Gassendi, etc.).

In rethinking skepticism as a method of philosophizing, which by its characteristics was quite effective in breaking up and overcoming scholasticism and dogmatism, criticizing Fidelism, in shaping and consolidating the foundations of the science of modern times, skepticism, which in its consistent application extended to the sphere of religious-theological, sacred , a significant contribution was made by the skeptic philosopher and naturalist Pierre Gassendi (1592-1655). As a specific environment for the development of its rather specific and perceived and interpreted antique skepticism began as problems of philosophy, religion, and the bloc of sciences, which in the seventeenth and eighteenth centuries. were on the rise and became, in fact, the embodiment of a new worldview and worldview - physics, astronomy, mechanics, mathematics, and others.

The April 1991 Law of Ukraine "On Freedom of Conscience and Religious Organizations" fell on the hard part, which its creators did not guess, to be the regulator of relations in the religious sphere during the period of radical socio-political, economic and spiritual changes in the Ukrainian society, the permanent religious- church differentiation (divisions, mergers, joins, splits) of churches and religious organizations, separation of previously almost unipolar composition of hierarchs, clergy, believers according to the criteria of national orientation, canonicality

Problems of modern religiosity, its origin, causes and real level in Ukrainian society; religious self-identification, which in sociological surveys and polls of different levels was usually identified with the true level of religiosity in society; problems of validity and authenticity of religious self-determination of a person and other related problems were started to be considered by scientists (religious scholars, sociologists, cultural scientists) from the late 80's - early 90's of the XX century. mostly as a response to the increasing trend of religiosity in Ukraine. Already in the first half of the 90-ies there are works in which attempts were made to understand the phenomenon of modern religiosity in Ukrainian society, to identify the reasons for the steadily increasing religiosity, at least in general terms to characterize its peculiarities. Notwithstanding the huge number of extra-scientific, emotionally-complementary, poorly substantiated methodologically and factually, confessionally biased publications of this period, it should be noted that the scientific progress in the study of modern religiosity was related to the studies of the Institute of Religion NAS of Ukraine, other centers that have directly or indirectly studied the functioning of religion and the church in modern society.

The present high status of dialogue as a widely practiced method of considering and resolving the problematic, controversial or conflicting issues that humanity has to face is a kind of a result of the millennial selection of reliable and effective means of understanding, reconciliation, organization of civilized coexistence, multifaceted ideology, the world of human communities, their individual groups or individuals. Almost the main features of ancient philosophical dialogue - to be the antithesis of dogmatism, to question the habitually established, preserved as an axiom, to force the opponent to listen to a different opinion, to understand the opposite position - surprisingly preserved to our day, to acquire constructs, to acquire constructs, in particular between churches, they end without the expected consensus.

Monuments of spiritual and material culture of the Kievan Rus state, later periods of national history show that the general principles of Christian monasticism became known here at the same time as the first information about Christianity itself - first spontaneously, spontaneously, through the Greek colonies of Crimea, trade routes from the south, to the south. Greece, Macedonia and Serbia, and later, under the official baptism of Vladimir - through monasticism, clergy, hierarchs in Greek-Byzantine missions and the clergy settled in Kyiv cities - already as a conscious enyy and steady process of transferring the n soil of the new religion and its basic spiritual and material institutions.

The seminal component of the characteristics of contemporary Ukraine in the religious and ecclesiastical aspect is, along with state-church, social-religious, inter-church relations, the level of religiosity, securing freedom of conscience, etc., inter-confessional relations in all their dynamics, causal relationships society and its specific areas - political, social, legal, spiritual, ideological, ethno-cultural, religious.

An unbiased analysis of the history of the coexistence of church institutions and politics in any state shows that the chronicle of such coexistence appears, in large part, as a history of attempts to use, with greater or lesser success, on the one hand, by church political structures, and on the other, by the church of political structures, or politicians. The history of these interconnected relationships goes back to the times when both institutions in the process of their formation and development began to represent a certain socially influential force, a real and potential resource which could be used to solve operational and strategic political or religious-church problems in any which field of social life (political, economic, social, spiritual, legal, national, military, etc.).

In the article some aspects of relationships between modern science and religion are discovered and generalized in some models of these relationships.

Based on the fact that the denomination is an institutional system that includes, as components, a certain doctrine, its history, religious and religious practices, church-organizational structure, membership of which identifies and unites this group of believers organizationally, ideologically, morally, dogmatically, psychologically, the confessionalization of religious life is understood

Most of the manuscript monuments of Ukrainian spirituality of the XI-XVII centuries. (chronicles, chronographs, vaults, collections, etc., not to mention hagiographical collections, paternities), preserved in our days, by their origin, origin, content, use, historical fate, are in many cases obliged to the Institute of monasteries and monks. , copyists, compilers, editors, portholes, translators, proofreaders. This statement is supported by research by scientists of several generations of chronicle sources in a wide range - from outstanding chronicles and printed monuments of world and national significance of the level "Words on Law and Grace", "Tales of the Past Years", Kiev-Pechersk Paterik to chronicles, chronographs , chronicles of local importance (Gustinsky, Dobromilsky, Kyiv, Mgarsky, Mezhyhirsky, Ostroh, Chernihiv chronicles, Crown of the Motroninsky monastery, chronicle of Zagorovsky monastery and bog of the others), as well as "chroniclers", diaries, records of outstanding representatives of Ukrainian monasticism - Kiev-cave archimandrites Yosafat Krokowski, Varlaam Yasinsky, saint, abbot of several Ukrainian monasteries Dimitri (Danylo) Tuptalsky, petimantry Tombs, abbot of Brest monastery Afanasii Filipovich and others.

The problem of interpreting the nature of the relation of faith and reason, religion and science to contemporary religious, scientific and Ukrainian scholars, philosophers and historians of science in the researches of spiritual development of Ukraine in the seventeenth to eighteenth centuries. is rightfully placed in dependence on the prevailing religious and church priorities of this period. In our opinion, the dominance of religious-philosophical factors and church regulations and norms in the intellectual-spiritual sphere was important, but not the only reason for the relatively weak aspirations of science, culture, education in this period of Ukraine to develop productively, independently, independently, outside the care and control of the religious-church complex.

The more than thirteen-year co-existence of the Ukrainian state and the Church in the qualitatively new conditions prevailing in the post-Soviet space together with the formation of an independent Ukraine, functioning during this period of state-church relations give reasonably reliable grounds for scientific analysis, a number of generalizations and conclusions regarding the results and conclusions conditions of state policy on religion, church and religious organizations, ensuring in Ukraine the right of everyone to freedom of world view and religion - on the one hand, and repair and optimize -tserkovno and religious life - on the other.

In its nearly 1000-year history, the Ukrainian monastery as a specific religious institution, aimed at realizing the idea of ​​a perfect Christian life through self-isolated forms of organization of life, experienced a rather complicated evolution. In Ukraine, this complexity has not always been dictated by the inherent development of monasticism itself (the monk in translation from Greek - solitary) or the peculiarities of the forms of organization of monastic life (anachormatism, slander, laurels, kinovies), and to a large extent determined by external non-monastic and extra-church factors.

In broad sense, the term "basilians" is used in relation to all the monks who seek their ideal of the righteous, ascetic, separated from the world of life, guided by the monastic rules made by the Ecumenical Father and Church teacher, Archbishop of Caesarea, Vasily the Great (329-379 biennium). .

The Concept of Humanitarian Development of Ukraine till 2020: Religious Proposals to Plan-Prospectus

Department of Philosophy of Religion The Department of Religious Studies of IF NASU during 2006-2008 carried out the specified planned theme. Below we present its sections in the summary. The full study material will be published in the monograph under the same title, which will be published by the end of 2009. The book can be used as a textbook on religious studies.

At the same time as raising the general level of social activity caused by the radical changes in political, social, economic and spiritual relations, assessments and benchmarks in independent Ukraine; with the elimination of one-party monopoly and the existence of essentially unipolar-oriented public associations; the actualization of the idea of ​​building civil society as a Ukrainian perspective; with the rise of the desire of the faithful to play a more significant role not only in the life of their denominational enclaves, but also in the country as a whole - the activity of the so-called so called. church-based communities.

More than 1000-year-old Institute of Ukrainian Christian Monasteries underwent, like the entire domestic church, the next significant changes caused by not many immanent processes in the church-monastery complex, so much by the radical Ukrainian re-orientation in the political, economic, social and spiritual spheres, in the system of universal ethno-cultural values and priorities.

Position, values, activity of the highest Orthodox (black) clergy, monasteries, monasticism in the era of numerous interstate wars, Cossack uprisings of the 20 - 30s of the 18th century, National Liberation War of 1648 - 1654, Pereyaslav council, and its succession that coincided with dramatic transformations on the European continent, a profound change of borders in Central and Eastern Europe, in the light of the present factual completeness and the possibility of scientific objective assessments, prove to be complex, multi-vector, and often synchronous with many sociopolitical processes and diplomatic movements and, in general, far from the given unambiguous, straightforward or spiral "procedural", which the position of the Orthodox Church, monasteries or monks in the national liberation competitions in the Ukrainian lands. until recently.

It is of scientific interest to consider the monastic and monastic vision of church-religious, socio-political, ethno-religious problems of the pre-war era in Ukrainian lands. Interest is dictated by the following factors and reasons. First, monastic centers from the time of Kievan Rus remained one of the most stable in the society and in their mass created a fairly representative network of peculiar indicators of the spiritual state of the Russian (Ukrainian, Byelorussian) community in the regions. Secondly, through these spiritual centers there was a large-scale reproduction in the generations of the whole world-view complex, which included not only church-religious, but also ideological, socio-political orientations, moral and cultural values, ethno-national traditions, etc. Third, it was from monasticism that the higher clergy formed, which then determined the position and course of the church as a whole. Fourth, the monasteries, in the face of socio-political transience and uncertainty, actually became the gatherers, producers and guardians of the spiritual achievements of the Russian community.

Using the term "model" for such a specific sphere of social existence as state-church relations, we will have in mind, firstly, the logical and legal analogy of the real system of state-church relations in Ukraine, and secondly, the social and legal system that results both self-development and the assimilation of world experience in the regulation of relations between the institutions of the state and religious-church organizations.

Under this name, on November 20-21, the All-Ukrainian Scientific and Practical Conference took place in Poltava, which became one of the many events devoted to the 2000th anniversary of the Nativity of Christ. Its organizers were Poltava Regional State Administration, Department of Religious Studies at the Institute of Philosophy named after G. Skovoroda, National Academy of Sciences of Ukraine, Poltava State Pedagogical Institute. VG Korolenko. The conference was attended by scholars: religious scholars, historians, philosophers, ethnographers, cultural experts, teachers from Kyiv, and many regions of Ukraine.