Religious Senses as a Way to Forming of a "Postmodern Christian": Phenomenological and Culturalogical approach

Abstract

Article actualizes the problem of the phenomenological and culturological approach to the analysis of religion. The working hypothesis of the article is based on three positions: the semantic interpretation of religious experience as an implicit intention of subject; the introduction of religious meaning into the problem field of cultural studies as a part of cultural semantics; study of a new model of contemporary religious identity, which is covered by the pattern "Postmodern Christian" and is based on the concept of "Transculture".The main items of work hypothesis:- Phenomenological interpretation of religious discourse as a implisite intention of subject.- The entering of the religious sense into the problem field of culturology as a component of cultural semantics.- The arguing of a new model of contemporary religious identity, which is covered by the pattern "Postmodern Christian" and is based on the concept of "Transculture". Its features are: dialogic, the tragic irony (tendency to gaming outlook), intertextuality.Many people whose identify themselves with a particular religious system may not be practicing believers and may not be included among the flock of one or another religious organization. Religious identity, therefore, consists of the following people solely on semantic grounds, as they tune with the spiritual intention and ontological (and ethical and aesthetic) style of that particular tradition of sacred experience. Moreover, such people can synthesize ideas and beliefs of multiple religious and secular humanist sources in a unique configuration of its own self; basis of their worldview is often philosophical attitude, which imposed observance of religious ethics without confession orthodox principles of faith. So, we have something like a personal "thread" of consciousness, which, like "beads", imposed arbitrarily (and often quite eclectic) sacred meanings from different religious, philosophical, esoteric systems. We must note here that it goes beyond personal religious "events". Relevance of phenomenological analysis of such models of religious identity is determined, first of all, - by philosophical view factor.Since acquiring social and cultural importance of the research that broadly philosophical discourse pose problem reflection of religious phenomena as tools of cultural identity formation in the semantic field of phenomenology. Phenomenological "neutrality" (often wrongly perceived as "descriptive" or "superficiality") actually provides impartial view of its own and other people's culture, their dominant ideology and myths - to ensure intercultural dialogue based on tolerance, which increasingly weakened prospects.Thus, the first item is our hypothesis - a phenomenological approach to religious discourse - allowed to interpret the latter as a personal sacred sense which is a part of culture. Under these conditions, religious intention as a cultural sense (second position of our hypotheses) causes the formation of a new model of the subject of faith ("Postmodern Christian"), which correlates with religion is not dogmatic, ritual and institutional shell (cultural artifacts), but with an internal cultural experience of faith - that brings the phenomenology of religion with cultural studies. Phenomenological and cultural approach to the interpretation of religious phenomena as cultural phenomena reveals complex mechanisms influence of religion on the formation of the world picture of different cultural traditions. Of particular importance is the implicit form of the influence of religion on culture, which would allow tracking prolonged impact of values on the secular religion of our tradition.The practice aspect of these effects (the third position of our hypothesis) can be considered by transcultural (trans-religious) identity of "Postmodern Christian". Characteristic features of transcultural identity are: dialogical openness to the Other in combination with the right to ownself; tragic relationship with the world of culture as a big Other; implementation of marginality in intertext, which is a form of expression of the author's existence through the reader. So as transcultural subjects often appear authors who, being natives of one culture, educated or experienced personal development in another (third, fourth and now look at ethnic world through the prism of the Other and / or himself as the Other. They can be freely combined and combined in his work of symbolic and spiritual senses, building them in the original image-associative array.In this survey remains unresolved questions about the prospects of mass transformation of transcultural / trans-religious identity, its becoming from a spiritual elite "game" штещ universal human quality of the XXI century, which is the subject of future research.