Cite this article as:

Vorobieva O. B. Quo vadis, Homo spiritualis?. Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy, 2022, vol. 22, iss. 4, pp. 363-367. DOI: https://doi.org/10.18500/1819-7671-2022-22-4-363-367


This is an open access article distributed under the terms of Creative Commons Attribution 4.0 International License (CC-BY 4.0).
Heading: 
UDC: 
130.2
Language: 
Russian

Quo vadis, Homo spiritualis?

Introduction. Where are you going, spiritual man? – humanity has been facing this question since antiquity, when Christian culture was an alternative to sacred teachings. Modern society in recent “pandemic” years, against the background of a stable state of traditional religiosity, has shown an explosive interest in esotericism. Theoretical analysis. The ontological approach to the phenomenon of the esoteric tradition made it possible to show its dialectical nature: sacred teachings contained values that could serve as the basis for the spirituality of society or one of the reasons for its cultural decadence. The syncretism of mythological and mass consciousness allows esoteric culture to remain the constant of society. The socio-philosophical analysis of the functional features of myth-thinking made it possible to discover a platform for stable positions of existence in the universal culture of the esoteric tradition. Conclusion. Today, the existence of esotericism in human practice is at a bifurcation point, where some values are actively fi lling the intellectually elitist trend in the development of culture, while others are being redirected into the ordinary form of presence in society. Aspects of myth-thinking are systematized, thanks to which the esoteric tradition ensures its functional stability in society.

Literature
  1. Khazina A. V., Stroganov D. A. Magic and Occultism in Religious Mentality of the Hellenistic Society. Prepodavatel XXI vek [Teacher of the XXI century], 2015, no. 1–2, pp. 255–263 (in Russian).
  2. Chikarkova M. Ju. The Rehabilitation of the archaic religious consciousness in modern countercultural and anti-cultural projects. In: L. A. Ogorodnikova, ans. ed. Kultura kak vid chelovecheskogo bytija i poznanija [Culture as a kind of human existence and cognition. Collection of materials of the All-Russian scientifi c conference with international participation]. Ishim, Izdatel’skii fi lial “TyumGU”, 2015, pp. 120–125 (in Russian).
  3. Karma is a source of knowledge. Kommersant: internetizdanie (Kommersant: online publication), 2022, 1 February, no. 17. Available at: https://www.kommersant.ru/doc/5193414 (accessed 18 September 2022) (in Russian).
  4. Ivanov A. G. The mythologeme of the hero in the structure of the social myth. Vestnik Tomskogo gosudarstvennogo universiteta [Bulletin of Tomsk State University], 2019, no. 441, pp. 80–88 (in Russian). https://doi.org/10.17223/15617793/441/11
  5. Konev V. A. Philosophy of culture and paradigms of philosophical thinking. In: Ontologiya kul’tury (Izbrannyye raboty) [Ontology of Culture (Selected works)]. Samara, Izdatel’- stvo “Samarskiy universitet”, 1998. 195 p. (in Russian).
  6. Ardashev R. G. Phenomenology of rational and irrational thinking. Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy, 2021, vol. 21, iss. 2, pp. 120–124 (in Russian). https://doi.org/10.18500/1819-7671-2021-21-2-120-124
  7. Losev A. F. Dialektika mifa [Dialectic of Myth]. Moscow, Mysl Publ., 2001. 558 p. (in Russian).
  8. Checherina N. Yu. Analysis of the concept of a miracle in the ancient and Orthodox tradition. In: Teologija v nauchno-obrazovatelnom prostranstve: zadachi i reshenija [Theology in the scientifi c and educational space: Tasks and solutions.Collection of articles of the regional conference (Yekaterinburg, October 22, 2020)]. Ekaterinburg, Missionerskiy institute Publ., 2021, pp. 239–249 (in Russian).
Status: 
одобрено к публикации

Generator XML for DOAJ