The article discusses the concept of religious culture which is based on religious dogma understood as static, unchanging foundation. The basis for the statement of the problem is the idea of immutability of religious culture and the realization that this type of culture cannot be called culture in the full sense of the definition since it is based on a static basis, namely a religious dogma. Among the essential characteristics of culture there is freedom as a value. How do the dogma and freedom combine within the religious culture? Is it possible to exercise freedom within this type of culture which is based on the religious dogma resistant to transformation? In religious culture freedom as a three-level concept is fully realized at the highest level of understanding freedom: despite the static, dogmatic base of religious culture there are no restrictions on feeling oneself free within existence, both personal and public. Religious culture is antinomic in the connection of the highest, idealistic appeal to God with worldly ways of its implementation which demonstrate the specificity of this type of culture. Consideration of the category of freedom carried out in this paper allows us to express the specifics of implementation and realization of freedom within religious culture, thus highlighting the cultural component in the understanding of this type of culture. Consideration of freedom as not only philosophical but also the cultural category provides a basis for further analysis of the main cultural components such as the value and creativity.
culture, religious culture, Orthodoxy, the basic components of culture, freedom of religious culture
С какой бы точки зрения мы ни подходили к объяснению феномена культуры, религиозной или, скажем, марксистской, какое бы определение ни взяли за основу, в итоге мы все равно будем вынуждены вычленить основные ее компоненты, присущие любому типу культуры. К таким фундаментальным основаниям культуры относят особенности реализации свободы, ценности, лежащие в основе культуры, и процесс творчества.
Рассматривая религиозную культуру с точки зрения этого триединства, мы придем к вопросу о сущности религиозной культуры. Религия и культура не один век идут рядом. Их близость и противоположность — тема для размышлений не только настоящего времени. К этой теме обращалась русская философская мысль конца XIX — начала ХХ в. в лице Н.А. Бердяева, П.А. Флоренского, С.Н. Булгакова и др. Сегодня с ростом количества различных курсов и дисциплин («Основы православной культуры», «Основы религиозных культур и светской этики»), направленных на расширение знания в области православной культуры, актуальным становиться вопрос: «Что такое православная культура?», «Что есть религиозная культура в целом?»
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