Abstract: The subject of this work is methodological approaches to the study of religiosity in posttraditional conditions. Posttraditionality is a "fluid modernity", an "elusive world" is an era of mobile and indefinite cultural forms. In the conditions of posttraditionality, social reality is filled with a multitude of phenomena of indeterminate religiosity – quasi-religions, pseudo-religions, crypto-religions, etc., which cannot even be uniquely identified as religious within the framework of classical approaches, but to neglect their religious elements would mean incompleteness of their study. The purpose of this study is to propose a methodological approach to the study of religion and religiosity in a post–traditional society, which allows explicating its borderline, hidden and implicit forms. This goal requires and implies the formation of an appropriate understanding of religion and religiosity, this approach is foundational. The study proposes a methodological approach based on the synthesis of phenomenological, structural-analytical, hermeneutic approaches. Its basis is the distinction between religiosity as a function of internal experience and religion as institutionalized practices and ideas. Religiosity is a constant function of a person's connection with the subjective ultimate foundations of his existence, which serves as the foundation of a person's sense-setting and goal-setting, conditioning his self in those components that are connected with reality inaccessible to experience and reason. Religiosity expressed externally of a person collides with the totality of objective and objectified structures of reality, and the intentions of other people. The interaction of specific living conditions of people and their intentions generated by religiosity lead to the construction of practices that, through their habitualization, signification and institutionalization, form religion as a social institution.
The intended result of the proposed approach can be described as a project of "cartography" of infinitely diverse phenomena of the religious life of modernity in its hidden, shadow forms – where the religious is implicit, borderline – but at the same time functional from the point of view of ultimate goal-setting.

Abstract: The object of this research is the computer game as a phenomenon of social life. The subject is the subjective and social substantiation of the growth of popularity of computer games. The author raises the following problematic questions: what is the cause of the rapid growth of popularity of computer games, what role do they play in social practices of modernity, what are the risks and prospects of the existence of computer game in the society? The question regarding the status of computer games concerns the more general social contexts, which justified the need for the analysis within the framework of social philosophy and allied disciplines. In methodological aspects, the research leans on the structural-functional approach, which views the computer games from the standpoint of theirs social functions and mechanism that force people to play. Structural position of the games in society is viewed through the prism of habitual approach to society, based on Pierre Bourdieu‘s understanding of the concept of “habitus”. A conclusion can be mane that the growth of popularity of computer games is explained by the manifestation of the inner intentions of a subject, which cannot be expressed in the real world. The technical improvement, when the growing capabilities of virtual environment open new opportunities for self-actualization enhance the popularity of computer games. The attractiveness of a computer game is explained by the identity of the real and possible within it. The actions do not carry an irreparable character; the flow of time is nonlinear and reversible. Moreover, the games possess a destructive and pragmatic potential; they are capable of gamifying the social existence, relieve the sufferings from the unrealized intentions of a person. However, the can turn into addiction and submerge the social life.

Abstract: In this article the authors analyze the problem of common mind functioning in a post-traditional society. Common mind is a mode of mind specialized for a stable, slowly changing environment. This mode of mind uses intuition as its primary decision-making tool. Its intuition is based on precedents. A precedent in this context is a combination of a typical problem situation and its acceptable solution. There are different levels of precedents. We single out the following levels: individual psychological precedents, ontogenetic precedents, social psychological precedents and phylogenetic precedents. This classification is based on the speed of precedent formation. Such a two-layer structure of human precedent memory significantly enhances environmental adaptation: the biological layer provides adaptation to the most stable environmental conditions, whereas the psychological layer allows to adapt rapidly to emerging quick changes. Nowadays, however, social environment does not change at a relatively slow pace as it used to. Due to historic time acceleration, experience transition, selection and stereotyping are hindered. This deprives precedent-based common mind intuition of its regulative function as the gap between old precedents and new conditions widens. Adequate response strategies have no time to form in common mind: rapid changes of social environment make them outdated and inefficient before they are even ready to be adopted. We call such a drastically changing social environment “post-traditional”: it evolves so quickly that precise experience succession becomes impossible. Common mind displays inefficiency at creating adequate adaptation strategies in these new conditions. It leads to anthropogenic environmental risks. This is reflected in a “risk society” sociological concept.