Natural theology as a phenomenon of social and cul

Natural theology as a phenomenon of social and cultural reality
Maiorov D.N.
Tyumen State Oil and Gas University

Human society, considered as a complex multi-level system, composed of numerous elements. They must require integrative relationships - both horizontal and vertical. Duration, intensity, social statics and social dynamics of these relations and their subordination and coordination, solidarity and conflict, and, most importantly - their quantity and quality, constituted the culture of society. In cultural studies, the processes of functioning of spiritual culture in the society, the trend of social and cultural development of various social groups and institutions of culture, spiritual culture is described as a phenomenon of communication of the human environment; it also considers the socio-cultural communication not just as an integrative form of spiritual culture, and its modus vivendi. Sociology of culture and spiritual life explores the social interaction in the sphere of culture and spiritual life, social conditions for the creation, transmission and reproduction of cultural norms and values, knowledge, ideas and perceptions, behavior patterns, symbols. These socio-cultural communication, their appearance, dynamic status may represent explicative empirical sociology. Conceptual status of social philosophy encourages her to penetrate into the essence of the phenomena of social and cultural communication at a deeper, epistemological and ontological level. Theology socio-cultural communication substantiates already on another, transcendental basis. Religious explores the phenomenon of social and cultural communication in the history of specific religions and socio-economic, political and socio-cultural contexts. Thus, cultural studies, sociology, social philosophy, theology, religious studies the same phenomena of social and cultural communication describes differently. So Comte described the society and its relation to the positivist position. He assumed the existence of objective, independent of human laws of social development, and this approach is very similar to our domestic Marxist-Leninist historical materialism is refuted by now more emotional than rational arguments. For example, such: "As for the struggle between materialism and idealism, dialectics and metaphysics, empiricism and rationalism, and so on. D., And so on. N., It is the form in any way carried the pursuit of truth. And this desire - the main philosophy. Subtract the philosopher striving for truth - and no philosopher. At best, it becomes filosofovedom, and at worst - an ideologue, politician theoretical lackey. Philosophy is inherently non-partisan. Philosopher ought not to belong to any political party and wear eye inevitable party blinders. Declaring that philosophy has always been the party, Lenin prepared for philosophy and philosophers sad and shameful future: her - only to be the fate of ideology, ie. E. A servant policies, and they - the fate of Chartered lackeys partocracy standing above wordless allegedly dark people and making them consciousness outside "[1, P. 88]. However, the laws of social development do exist, even if we do not want to accept them - this point of view there is, oddly enough, in the other Marxist-Leninist discourse direction - religious. If people violate the moral law laid down by God in them - and they are free and are therefore capable, in contrast to the irrational nature violate the determinism of life - that such a society doomed to degradation. So Professor of the Moscow Theological Academy VD Plato wrote Kudryavtsev († 1891) wrote: "While the knowledge of other subjects moral element is of secondary importance and truth, for example, sensory cognition is the same, whether it belongs to the moral or moral person in the knowledge of God is an essential element on which depends on the very nature of knowledge and its degree of truth. But experience shows that in the spiritual life moral activity is not nearly as good and normal manner as committed law-governed external origin feelings. What wonder if the feeling of the Divine in us so vague and weak knowledge of him so perfect that for the purification and elevation of them was a necessary special, supernatural revelation! "[2, P. 72].
Phenomena of social and cultural communication, described in the paradigm of the laws of social development, quite a lot. So social philosophy in the West have long been studying a social and cultural phenomenon of globalization. This phenomenon manifests itself as inevitable, and hence a natural. Futurology only exists as a predictive function of social philosophy, powerless to reliably predict what globalization is over. Francis Fukuyama and Samuel Huntington are opposite versions of the same process. The first sees the end of globalization inevitable blending of cultures in general melting pot of Western social patterns, the second - as an inevitable clash of civilizations of East and West. We believe that the second author is more historically significant - in the last decade only increased opposition to the West in the Arab world, but the truth of the second author was detected in at least enhance the process of Westernization of the system of national education.
The problem of our social and philosophical study is that among the diverse socio-cultural phenomena, claiming the status of social laws, found such a thing as natural theology, or knowledge of God by the natural ability of the human mind. It manifests itself as the universality of religion and peoples of the world in the past and in the present. It is known fact, proven in the XIX still classics Religious Emile Durkheim (religion as the sum of certain social facts), Weber (religion as the sum of certain social actions), D. Fraser (religion as the development of mythology), E. Tylor (animism as a universal religion, at least), William James (individual religious experience as a psychological basis of religion). But some external reasons to explain the emergence of religion. Theology has a divine answer to this question, but in the social philosophy of natural theology as a phenomenon of social and cultural communication has not yet been considered. This gives the present study of natural theology as a phenomenon of social and cultural reality of sufficient urgency and a degree of novelty.
Summarizing the role of natural theology in the socio-cultural life of the community, it should be noted that at present, according to the data of opinion polls, the faithful citizens represent a large part of the population of the world. Among them representatives of the monotheistic religions - Judaism, Christianity, Islam (in the order of their historical occurrence) - the majority. In a world that's more than half the population in Russia - about 90%. Natural theology - a natural field of dialogue between them.
Structure of natural theology in the monotheistic religions can be described in philosophical categories of form and content, single and plural, cause and effect, the general and special. The above can be summarized in four theses:
1. If the content of religion can be considered its creed and form of religion - her cult, the natural theology in substantial part at least should not conflict with religious beliefs, and in the formal part should show up in the cult practice.
2. If the doctrine of one God in the culture of the monotheistic religions - a manifestation of the One in multiple religious practices, the natural theology - the doctrine of one God, present in a huge variety of religious and philosophical systems.
3. If the cause of all causes - God (one of the teleological argument the existence of God), the consequence of such a reason is the natural religion of every person that is the anthropological basis of natural theology.
4. If a common base monotheistic religions is the belief in one God, something special in these religions is a doctrine that does not allow connection of these religions into one. With respect to natural theology can constitute the total content of the original natural-theological systems of rational justification of being the One God, and especially - especially doctrinal monotheistic religions, you must impose on natural theology denominational differences.
 

References:
1. Chanyshev AN Some thoughts about the article two philosophers // Vestnik Moskov. Univ. Ser. "Philosophy". 1991. N2. S. 88
2. Kudryavtsev - Platonov VD On the source of the idea of the Divine .// Vestnik Moskov. Univ. Ser. "Philosophy". 1991. N2. S. 72