Modern Rationality Research Articles

From formal rationality to the digital one: Sideeffects, ambivalences, and vulnerabilities

The article considers challenges for man, society and nature, which appeared under the new types of rationality and bring not only the desired achievements but also unintended consequences in the form of side-effects, ambivalences, and vulnerabilities that become more complex. Thus, formal rationality became a factor of transition from traditional societies to industrial ones, which facilitated the establishment of high standards of living, but at the same time had side-effects such as the iron cage of bureaucratization that made social relationships impersonal and without binding values. The growing formal rationality produced more complex side-effects such as legitimation crisis, colonization of the essential functions of peoples life-worlds, and dependence on legal and administrative bureaucracies. Formal rationality led to ambivalences: rationalization helped people to adapt to the dynamics of social life but also had irrational consequences - achievements in scientific knowledge and technologies advanced beyond moral limits. Formal rationality gave birth to society of normalization and biopower which generated the system of total control in the form of the Panapticon spreading its influence throughout the whole society. McDonaldization as a form of modern formal rationality worsened the situation by producing globally dehumanized nothings. Digital rationality creates objective conditions for complex vulnerabilities to society and nature in the form of normal accidents and collateral damage. The author argues that digital rationality acquires two basic types that are culturally determined: pragmatic type - hybrid rationality rooted in the principles of practical, formal, instrumental rationality and McDonaldization; substantive digital type with an emphasis on human needs and ontological safety. To minimize the vulnerabilities of the pragmatic digital rationality and to avoid the digital iron cage, the author suggests: rejection of radicalism and pragmatism in relation to digital technologies and artificial intelligence; humanistic modernization; eco-digital policy; interdisciplinary research of complex nonlinear vulnerabilities.

Philosophy, revelation and politics: The recovery of medieval Islamic political philosophy

In contemporary philosophical thought, Leo Strauss is associated with the rediscovery of ancient political philosophy against modern political philosophy. The rediscovery of ancient political philosophy is the rediscovery of classical rationalism or “moderate Enlightenment” against modern rationalism or “radical Enlightenment” and can be understood as recapturing the “the question of man’s right life” and “the question of the right order of society”. This article would like to show that it was his study of medieval Islamic and Jewish texts that enabled Strauss to rediscover the classical rationalism. Also, in this article we would like to argue that although the opposition between Athens and Jerusalem, Reason and Revelation embodies two irreconcilable alternatives or a way of life in his thought, this opposition should be only examined with references to claims about radical rationalism of modern philosophy. In this case, we would like to argue that there can be seen a commonality between these “opponents”, i.e., Athens and Jerusalem, Reason and Revelation in terms of both their attitudes towards morality and their approaches to the relationship between philosophy and society.

The Call: Leo Strauss on Heidegger, Secularization, and Revelation

The Call: Leo Strauss on Heidegger, Secularization, and Revelation

Why God Thinks what He is Thinking? An Argument against Samuel Newlands’ Brute–Fact–Theory of Divine Ideas in Leibniz’s Metaphysics

According to the most prominent principle of early modern rationalists, the Principle of Sufficient Reason [PSR], there are no brute facts, hence, there are no facts without any explanation. Contrary to the PSR, some philosophers have argued that divine ideas are brute facts within Leibniz’s metaphysics. In this paper, I argue against brute-fact-theories of divine ideas, especially represented by Samuel Newlands in Leibniz and the Ground of Possibility, and elaborate an alternative Leibnizian theory of divine ideas.

A psychoanalytic conceptual framework for understanding populism

In this paper, I argue for two claims. The first is that all social and political thinking lies along a continuum and that the structure of each thought along the continuum is that of a basic desire for self-determination. Self-determination, I argued, occurs in a variety of ways including, importantly, at a variety of levels of intention. On the one hand, there are the relatively unreflective ways of understanding oneself as autonomous. I attributed this way of thinking of the Neo-Aristotelian conception of practical reason which is characteristic of conservatism. On the other side of the continuum, there is a rigoristic version of Kantian moral philosophy in which, to be autonomous, one must act exclusively from duty or from purely economic motivation. The second claims is that populism can be understood as a clash between different practical conceptions of autonomy which are brought into conflict as a result of the process of modern rationalization. This clash can, I argued, be clarified and also alleviated by appreciating that what the values which stand opposed in the “us vs. them” of populism and liberalism are based on a fundamentally similar conception of the value of autonomy but have come into conflict by sometime contingent historical processes which can be undone or steered in a different direction.

Habermas’ neue Phänomenologie des Geistes: Zwei Jahrhunderte nach Hegel

AbstractJürgen Habermas’sopus magnum,Auch eine Geschichte der Philosophie, synthesises his impressive work of the last half century. His thesis is that the modern project of the normativity of “rational freedom” can be reconstructed as a learning process of the conflictual dialogue between reason and faith, philosophy and religion in the West. Furthermore, under conditions of a world society, cross-cultural communication across lifeworlds, based on such normative principles, is possible.I argue that Habermas’s argument recapitulates a claim first made inThe Phenomenology of Spiritby Hegel, who presented the normativity of modernity through a narrative unfolding between two epistemological standpoints, namely, that of consciousness and “we.” Just like Hegel, in order to defend the idea of aLernprozess, Habermas too must presuppose a unified subject called “we;” furthermore the development of such subjectivity unfolds in a homogeneous temporal process that is then assumed to be the same for all mankind.I call this a form of “historicism,” and juxtapose recent historical writing that presents the narrative of modernity and the emergence of world-society as a much more diverse and fractured process than Hegel’s and Habermas’s methodology. “Die Einbeziehung der Anderen,” I argue, must involve including the voices of those others who do not experience the normative of modernity as a process like the one unfolding between faith and reason in the West.Nevertheless, I conclude that this plea for a more complex narrative that “provincialises Europe,” (Dipesh Chakrabarty) is not a rejection of the normative legacy of modern rationality and freedom that are based on the ideals of fallibilism, refutability and revisability through a rational community of inquirers.

Recovering the primitive in the modern: The cultural turn and the origins of cultural sociology

This essay provides an intellectual history for the cultural turn that transformed the human sciences in the mid-20th century and led to the creation of cultural sociology in the late 20th century. It does so by conceptualizing and contextualizing the limitations of the binary primitive/modernity. In the 19th and early 20th centuries, leading thinkers – among them Marx, Weber, Durkheim, and Freud – confined thinking and feeling styles like ritual, symbolism, totem, and devotional practice to a primitivism that would be transformed by the rationality and universalism of modernity. While the barbarisms of the 20th century cast doubt on such predictions, only an intellectual revolution could provide the foundations for an alternative social theory. The cultural turn in philosophy, aesthetics, and anthropology erased the division between primitive and modern; in sociology, the classical writings of Durkheim were recentered around his later, religious sociology. These intellectual currents fed into a cultural sociology that challenged the sociology of culture, creating radically new research programs in the late 20th and early 21st centuries.

Talk between Dussel and Forner-Betancourt: dialogue between philosophical knowledge, interculturality and indigenous school education

Summary The article focuses on Enrique Dussel's Philosophy of Liberation, with the aim of reflecting on the articulation between modernity, the Eurocentric paradigm and the world paradigm. In this sense, the article develops the discussion on rationality and irrationality of modernity (myth of modernity) and its transmodernity (overcoming), as it is directly related to the question of the negative dialectical method with the negation of otherness - of indigenous populations - in philosophical systems. Eurocentric totality and points out the analytical movement as overcoming, expanding and liberating the negative dialectical method. It also outlines the intercultural philosophy of Rául Fornet-Betancourt, which aims at a symmetrical dialogue between philosophical knowledge. It is inferred, from the Liberation of the Other as Alterity and Interculturality, the concrete existence of a dialogical relationship between philosophical knowledge, enabling greater cosmological, philosophical and educational enrichment, as well as the teaching of intercultural philosophy in indigenous schools. In this study, the bibliographic review is the methodological strategy used.

Nation and Migration in Late-Ottoman Spheres of (Legal) Belonging: A Comparative Look at Laws on Nationality

AbstractThe last century of the Ottoman state’s existence witnessed the transformation of the term “Ottoman” from an elite, class-based, and exclusive designation to one including and identifying all whose allegiances were tied to the state. Despite this semantic shift, the verdict is still out on the question of late-Ottoman inclusivity. Indeed, exclusivist is a term more frequently coupled with policy and law. Though the former can be considered exclusivist in many instances from the late 19th century through the dissolution of the empire, the designation does not fit the legal framework and terminology that articulated belonging. To recognize this, it is imperative to approach the 1869 Ottoman Nationality Law from a comparative perspective, especially, though not strictly, with reference to Great Power laws, since these legalities are the yardstick by which Ottoman rational modernity has been measured. This article considers access to actual and potential membership in various nationality laws in relation to their Ottoman counterpart and concludes that the exclusivist designation is questionable. Instead, Ottoman law does not present an anomaly and was in many instances both more expansive and more inclusive than others—even if it has been subjected to a different vocabulary than contemporaneous laws with similar stipulations.

John Edgar Wideman and Modernity: A Critical Dialogue by Michel Feith

Reviewed by: John Edgar Wideman and Modernity: A Critical Dialogue by Michel Feith Robert Butler Michel Feith. John Edgar Wideman and Modernity: A Critical Dialogue. Knoxville: U of Tennessee P, 2019. 269 pp. $45.00. Since the appearance of A Glance Away in 1967, John Edgar Wideman has published over twenty important books of both fiction and nonfiction. Scholarly interest in his work has remained strong, particularly in recent years, as is evidenced by the appearance of four important book-length studies since 2010. The latest of these books, Michel Feith's John Edgar Wideman and Modernity: A Critical Dialogue, by submitting Wideman's work to a meticulous critical and cultural analysis, will draw added attention to the fact that Wideman is a major American writer who has charted new directions in African American literature with his bold fictional experiments and his unique vision of Black experience. Thematically rather than chronologically organized, Feith's book focuses intensively on Wideman's lucid critiques of certain aspects of modernity that date back to the rise of capitalism, industrialism, and colonialism, and stresses their rootedness in various structures of racial oppression. Feith argues persuasively that Wideman's [End Page 260] response to modernism is kaleidoscopic, providing multiple perspectives that "decenter" narrative (244) and give voice to marginalized people. Viewed from one angle, modernism provides a "harmonious, organized universe ruled by universal, mathematical laws" (207) that promise progress and justice. But when Wideman's kaleidoscopic vision tips and is viewed from "a minority perspective," it reveals "a nightmarish culture of death" (23). Modern rationalism, far from releasing humanity from ignorance and superstition, has created structures of social and political oppression, beginning with slavery and later developing into colonial dominance and ghettoization. Seen from this perspective, "Prison becomes a metaphor for modernity as a whole" (46); Feith persuasively argues from this view that "a continuous thread in Wideman's œuvre" (69) is an intensive scrutiny on how literal and metaphoric prisons function as a way of defining a carceral society. Wideman, like Michel Foucault, envisions the modern prison system as originating with the humanitarian project created by the Philadelphia Quakers, whose progressive reform deteriorated quickly into a brutal means of social control and political repression. Feith's brilliant analysis of Brothers and Keepers discusses Wideman's treatment not only of his brother's unjustly prolonged incarceration but also his vision of prison as "a total institution" (46), which serves as a model of the modern state that is centered in "an enclosed, formally administered life" (47), a "rational plan" (48) designed by a dominant group to control marginalized people. (In this sense, Feith claims that Brothers and Keepers, published in 1984, prefigures Michelle Alexander's landmark 2010 book The New Jim Crow: Mass Incarceration in the Age of Colorblindness.) Feith's highly original structural analysis of The Cattle Killing explores another central metaphor in Wideman's books: disease. Wideman's kaleidoscopic imagination is a critical instrument also in this work, as he triangulates Philadelphia during the 1793 Yellow Fever Epidemic, South Africa during its era of slavery, and the contemporary United States. Challenging the modern faith in linear time's unerring ability to produce a steady development of "progress," Wideman draws revealing parallels between a disease devastating eighteenth-century Philadelphia, a "plague" (146) raging through eighteenth-century Africa, and various forms of cultural sicknesses afflicting modern America—urban violence, drug abuse, racial segregation, and family collapse. Ironically, the disease of American racism is traced back to a period when such Enlightenment thinkers as Thomas Jefferson and James Madison were laying the foundation for American democracy while inscribing slavery into the Constitution. Like Paul Gilroy, Wideman makes "a strong connection between the Enlightenment and slavery" (16). Feith traces a clear line of development in Wideman's work from modern alienation and isolation in works such as A Glance Away (1967) and Hurry Home (1970) to a search in his later works for roots in African American history and communal life. He regards the short story "Fever" and the Homewood Trilogy as pivotal texts because they redirect Wideman toward "a recovery of community and oral culture" (41) to which he devoted the remainder of his career. Brothers...

The modern interpretation of the high-flow gas wells study results

Based on the analysis of the currently existing methods of interpreting the results of research into gas-saturated and gas-condensate formations in the case of stationary or non-stationary filtration, the direction of solving this problem is indicated specifically for high-flow wells using new calculation method. Since the method has not existed in the traditional way until now, the new one is based on an original and unconventional approach to the initial data. And the results of its application are several times higher than the results of the traditional approach to the study of gas wells with a stationary inflow. That is, the method directly affects the quantity and quality of information obtained in the study on the gas-hydrodynamic characteristics of the studied high-flow gas wells. It also made it possible to develop a new technological approach to well testing, which at present should be considered rational, optimal and most modern. This method and the results that it allows to obtain are given in this publication. All this taken together makes it possible to approve a successful solution to the complex and still unsolved problem of the technological and methodological plan for the study of high-flow gas wells.

Max Weber and Anthropology

In spite of the obvious presence of anthropological analysis in his writings, Weber is seldom considered as an anthropologist. We think however that an ‘anthropological moment’ is indeed one of the components of his work: a significant part of his writings deals with so-called ‘archaic’ societies. In the last analysis, his scientific project—the formation of the Western modern rationality—only becomes meaningful through the gap with ‘primitive’ societies. Weber is therefore an anthropologist, in so far as he wants to explain pre-modern societies, and from this analysis he wants to follow concepts that are useful to understand modernity. Anthropology and sociology are inseparable from a historical approach. What distinguishes them is less the method or the objects—religion, social norms, family—than the kind of society/community studied.

"Beyond the Gates": René Girard and the Persistence of Sacrifice

In 1972, René Girard’s La Violence et le Sacré was published, bringing widespread attention to his insights correlating religion, violence, and social and cultural formation. In 1992, the British philosopher Gillian Rose published an acerbic critique of Girard, taking issue with his demonization of the language and concept of sacrifice. For Rose, this placed Girard in the company of “postmodern” philosophers whose distrust of modern rationality and embrace of messianic alternatives amounted to an “exodus” from the imperium of reason. This article will revisit the dispute thirty years on: is it true that Girard has “left the city,” as Rose maintains? The charge is countered by a demonstration of the connection between Girardian theory and two areas of philosophical investigation: theodicy and the problem of evil; and political theory in the light of the ”return of the theo-political.” In the light of these, an overall re-assessment of Rose’s critique will be offered. Throughout, the persistence of ”sacrifice” as a philosophical and theological category will be noted.

Fashioning Magic, Fashioning History: The Past and Present of Modern Witchcraft

Fashioning Magic, Fashioning History:The Past and Present of Modern Witchcraft Helen Cornish (bio) history, rationalism, magic, magical consciousness, Pagan Nature Religions, Wicca, Gerald Gardner, Susan Greenwood 1. MAGICAL HISTORIES AND HISTORICAL MAGIC Definitions of magic are often circular and limited to rationalist parameters. They tend to embrace a set of beliefs about the irrational possibilities of control over unseen and supernatural sources, succinctly described by Keith Thomas as "the employment of ineffective techniques to allay anxieties."1 For more than a century, foundational anthropological theories mapped magic against religion and science to explain the "prevalence and persistence of occult beliefs and practices"2 as a functional social or psychological category in which "no action is inherently magical."3 But magic remains complicated and often ambiguous. It is used to classify anything that cannot be explained by supposedly testable scientific principles, from sorcery and witchcraft to illusion. Yet this also points to the circularity of these definitions. As Peter Pels noted, [End Page 389] magic as the unscientific other makes no sense outside of the "complex discursive field that makes up magic, science and religion in the nineteenth century," which continues to shape our current understanding of magic.4 My starting point is Pels's observation that definitions of magic are thus always historical and contextual—the product of the "whims of history."5 Scholarly histories of magic have been shaped by principles of rational modernity. Borrowing from Trouillot's advice in Silencing the Past, I argue that we should consider how magic "works" rather than what it "is."6 This is not an invitation to test its practical efficacy but to consider how it "works" as a more experiential and less logical set of processes and conditions. Such an approach may help dislodge magic from the rationalist restraints in which claims of a disenchanted modernity appear self-evident, an inevitable decline of magic in the face of secular reality.7 Scholarly histories of magic have been shaped by the principles of rational modernity. However, ethnographies of modern Western witchcraft8 offer opportunities to investigate how magic might "work," situated in ritual practice, dreaming, and engagements with an inspirited world that is shaped and produced over time. [End Page 390] In particular, I draw attention to alternative perspectives that researchers have been able to find among contemporary Western magical-religious witches. For example, Margot Adler states that "magic is a convenient word for a whole collection of techniques, all of which involve the mind . . . including the mobilization of confidence, will, and emotion brought about by the recognition of necessity; the use of imaginative facilities, particularly the ability to visualize."9 Susan Greenwood offers "magical consciousness" as a "type of imaginative associative thinking" that differs from "more abstract analytical modes of thought." Typically marginalized in Western cultural history, she reframes the imaginal as a "legitimate source of knowledge" and challenges empirically informed anthropological theories of magic.10 Within this context, the use of history by modern practitioners of magic is particularly worthy of consideration, especially given history's role in the construction of rationalist definitions of magic. Far from being an obstacle, such rationalist histories have provided a further spur for the construction of magical histories. Modern witchcraft falls under the broad umbrella of contemporary eclectic Pagan Nature Religions.11 It is made up out of diverse spiritual, religious, and magical thriving and growing traditions that have undergone significant changes in ideas and emphases since first emerging into the Western occult and esoteric scene in the 1930s as "Wicca." Gerald Gardner, a retired civil servant, claimed that he had stumbled on surviving fragments of the "old religion," an ancient pagan fertility witch-cult.12 Gardner proposed that witches worked in closed initiatory covens, although, as the movement has gained momentum, many practice in more solitary and informal ways.13 Central polytheistic principles revere nature as sacred, and [End Page 391] for many practitioners the world is perceived as fundamentally inspirited, animated, and alive.14 Since the latter years of the twentieth century, many self-identified British witches have been re-evaluating the historiography of the modern movement. They face contradictions posed by the recognition that it has a relatively shallow history...

Sosiologi Spiritualitas & Kesalehan Sosial

Spirituality and a new religious awakening, are seen by religious elites as a stage of religious directness in carrying out religious traditions and rituals. New civilizations can instead be a threat to conventional religious traditions and rituals. Without the willingness of religious elites to criticize and re-interpret conventional ritual traditions and patterns, the functions of the world's major religions could fade. The world's major religions are increasingly alienated from the objective world and awareness of the lives of the people and their people. It seems that there will be a new form of religion or a new religion that is completely different from the tradition of religious rituals that have been carried out by the major religions of the world. While the religious elite is still attached to classical religious interpretations. But on the other hand, the emergence of modern society, encouraging the argument of secularization is part of modernization. The values underlying socio-political and economic relations also appear to be beginning to enter an irregular stage, when viewed conventionally, the spiritulitas of global civilization, rather than lies in the format of values, traditional systems and structures or modern rationality. New civilizations in social systems and Science and Technology (SCIENCE AND TECHNOLOGY) began to be directed at a more intuitive spirituality stage. Then came the act of social piety that proved impartiality over the duafa wal mustad'afin, workers and the poor who were oppressed by the economic system. The emergence of the term left theology only wants to explain about righteousness and belief based on the ability to perform acts of liberation of the proletariat. This action is not only done after the reality of the proletariat appears, but creates a social and economic system that has impartiality towards the proletariat.

Groundlessness of L. Shestov as the Way of Going Beyond the Mind

The article is devoted to identifying the specifics of Russian philosophy through the analysis of F. M. Dostoevsky and L.N. Shestov’s texts. The stylistic features of the two philosophers have been considered, their ways of philosophizing and denying of the cult of reason have been examined. The analysis is carried out using additional literature of French existentialism (were used such philosophers who wrote in similar styles as philosophical essays). To date, there are many researches in which study features of Russian philosophy. It is noted, that one of them are imagery, inseparable connection between philosophy and faith and criticism of rationalism. The excessive cult of reason leads to such problems in the history as the creation of the hydrogen bomb, the environmental crisis and so on. The revolt against reason and the state of groundlessness are a response to the processes of modern rationalization and technocratization, an attempt to go beyond the limits of the usual paradigm, to get out of the closed subjectivity. Thus, it’s necessary to define the limits of the reason and develop a new way of philosophizing, for this reason it is proposed to consider the concept of groundlessness in the philosophy of L.N. Shestov, which makes the attempt to construct a philosophy, avoiding strict logic and excessive rationality.

HERB: a high-throughput experiment- and reference-guided database of traditional Chinese medicine.

Pharmacotranscriptomics has become a powerful approach for evaluating the therapeutic efficacy of drugs and discovering new drug targets. Recently, studies of traditional Chinese medicine (TCM) have increasingly turned to high-throughput transcriptomic screens for molecular effects of herbs/ingredients. And numerous studies have examined gene targets for herbs/ingredients, and link herbs/ingredients to various modern diseases. However, there is currently no systematic database organizing these data for TCM. Therefore, we built HERB, a high-throughput experiment- and reference-guided database of TCM, with its Chinese name as BenCaoZuJian. We re-analyzed 6164 gene expression profiles from 1037 high-throughput experiments evaluating TCM herbs/ingredients, and generated connections between TCM herbs/ingredients and 2837 modern drugs by mapping the comprehensive pharmacotranscriptomics dataset in HERB to CMap, the largest such dataset for modern drugs. Moreover, we manually curated 1241 gene targets and 494 modern diseases for 473 herbs/ingredients from 1966 references published recently, and cross-referenced this novel information to databases containing such data for drugs. Together with database mining and statistical inference, we linked 12 933 targets and 28 212 diseases to 7263 herbs and 49 258 ingredients and provided six pairwise relationships among them in HERB. In summary, HERB will intensively support the modernization of TCM and guide rational modern drug discovery efforts. And it is accessible through http://herb.ac.cn/.

MAX WEBER E OS DESCAMINHOS DA MODERNIDADE TÉCNICA

This paper investigates some ambiguities present in Max Weber's conception of modernity, especially concerning the centrality of reason as an analytical category and as a model of social practices. For this, the arguments of the text have as their starting point aconstructionist conception of modernity which argues that the sociological and philosophical theories of modernity are self-descriptions that modern thinkers have made of modernity. The discussion is also supported by the presupposition that the Weberian conception of modern rationalization is due to a certain excess of positivation of rationality over irrationality.

Rationalism and fideism in the discourse of Ukrainian Protestantism

The article analyzes the forms of rationalism and fideism proposed by Ukrainian Protestant theologians at the beginning of the XXI century. It turns out that these forms of rationalism and fideism were made possible by overcoming the anti-intellectualism that was characteristic of Protestantism in Soviet times. The opposition of tendencies to rationalism and fideism is connected with the positioning of Ukrainian Protestants in the postmodern times. Proponents of de facto rationalism propose to reconstruct the modern religious worldview, re-synthesizing elements of liberal and fundamentalist concepts. The study shows that hopes for the restoration of the modern worldview in the face of the challenges of the early XXI century contain elements of utopianism. Proponents of Fideism suggest taking full account of the real state of affairs in the postmodern era and recognizing the impossibility for Christians to use modern rationalism in all its forms. At the same time, faith acquires special significance as an expression of the personal relations of the holy people with God.
 Ukrainian Protestant rationalism in the article is analyzed on the example of the work of Sergei Golovin as the most consistent expression of this worldview. It has been proven that his ideas depend on the concepts of Norman Geisler, a prominent Protestant theologian. Golovin, imitating Geisler, believes that the Christian worldview should be the final superstructure over the foundation of classical logical rationalism and the ontology of being. This logic comes from classical Thomism. Golovin's rationalism is the rationalism of formal logic. Golovin's first controversial proposal is to reduce the paradoxes and contradictions contained in the Bible. Such a reduction contradicts the biblical studies of the beginning of the 21st century, and therefore can no longer be convincing for professional theologians. For ordinary believers, this reduction is an obscure rationalization of the image of God they have in reading the Scriptures. The second controversial proposition is to convert people first to logical rationality as the ideological foundation of humanity, and then to their conversion to Christianity. Such a proposal is largely outdated, because in the twentieth century it became clear that rationality in itself can be an instrument of any worldview and does not ensure the preservation or rehabilitation of humanity. By comparing it with theological practices of restoring humanity through the ethics of accepting another, the author argues that the restoration of humanity is possible through recourse to the potential of existentialist spirituality, theology of interpersonal communication, and other practical strategies of Christian theology. The biggest shortcoming of Sergei Golovin's rationalism is the proposal to build his own "scientific creationism", which denies the basic scientific theories of today. The most successful element of Golovin's system was social ethics, which offers the idea of ​​a modern state governed by the rule of law as one that can be deduced from the spirit and letter of the biblical commandments.
 The fideism of Ukrainian Protestant theology is born from the understanding that the ethical acceptance of others and love for them is possible only on the basis of personal faith. The challenges of the beginning of the 21st century require the acceptance of another, but individuals and communities lack the natural strength to accept such. And only faith and faith-generated love help to be open to others. Also, the post-capitalist economy of mutual gift, proposed by theologians and Christian communities, is based only on personal faith. It has been proven that the fideism of Ukrainian Protestant theology is closer to the ideas of postconservatism than the concepts of postliberalism.
 It has been found that radical protection of individual rights and humane treatment of others is common to the rationalism and fideism of modern Ukrainian Protestant theology. It is these ideas that are important for understanding what humanity is, which should be a prerequisite for being a true Christian.

MOTIVASI DAN ETOS KERJA PENGANUT TAREKAT QADIRIYYAH-NAQSABANDIYYAH DI TIRTO PEKALONGAN

Sufism is often considered a doctrine that does not support progress; accused of teaching people to distance themselves from the world and stagnating Islamic civilization. Many modern rationalists criticize Sufi teachings or tarekat for being inconsistent with advances in science and technology. This negative assumption made the tarekat (Sufi order) followers uncomfortable. Finding this skewed assumption, the researcher conducted a research on the relationship of Sufism in Qadiriyyah-Naqsabandiyyah (Sufi order of Qadiriyyah Naqsabandiyyah/TQN) with the work ethic of its followers in the Tirto Pekalongan area, Central Java. There are three objectives in this research, namely: First, to find out the motivation of the congregation to follow Qadiriyyah Naqsyabandiyyah in Tirto Pekalongan; Second, knowing the work ethic of the followers of the Qadiriyyah Naqsyabandiyyah in Tirto Pekalongan; Third, to explain the correlation between the Qadiriyyah- Naqsyabandiyyah and the work ethic of its tarekat followers. This research is a mixed study of qualitative, quantitative and descriptive which describes the relationship between TQN followers in Tirto Village, Pekalongan City and their work ethos. To explore data, researchers spread out a questionnaire and interview which were then analyzed and concluded. Some of the findings that the researchers found included: TQN practitioners in Tirto Pekalongan showed a high work ethic and TQN followers in Tirto Pekalongan had spiritual and social motivations.