Abstract: The subject of the article is that socialism as a specific historical form of existence spiritual and social reality. The research urgency is caused by the significance of the socialist period of Russian history, as well as the 100th anniversary of the 1917 revolution. The aim of the study is a comprehensive understanding of the phenomenon of socialism, it really is historical manifestations and idealistic nature in the context of the religious philosophy of N.. Berdyaev, by means of social-philosophical and theological analysis. The subject of the research is concretized in the following sections of the article: "problem", "the transformation of the ideas of Marxism in "religious socialism", "a"Religious socialism" and the Soviet reality". The research methodology is based on the principles of comparativism, systematic and interdisciplinary. The authors used historical-philosophical, socio-philosophical, socio-cultural, socio-theological approaches to the analysis of socialism as a specific historical form of existence spiritual and social reality. The novelty of the research is reflected in the following conclusions: 1. The transformation of the ideas of Marxism in Russian "religious socialism", is one of the most important paradoxical social and cultural processes of the Russian history of the XX century, largely reflecting ambivalence of the Russian national character and contradictory nature of the "soul" of the Russian people. A theocratic form of socialism in our country was inevitable, because of her religious-transcendental civilizational grounds. That is why socialism is so quickly became the ideal and the real spheres of social life. 2. An extremely important feature of the theocratic nature of Russian socialism is its bearer - the Soviet people – a phenomenon quite unique in history. It characterized, in our view, three main feature.First, it's ideological. Not ideological, and ideology. It is not about political ideology, and psychological characteristics. Ideas for Soviet people was more important than life itself. Ideas for him was the ideal life, and therefore become a kind of idols. The Soviet people were looking for a lofty ideal, strive for it and your life necessarily correlated with it. Communism was presented to the Soviet man ideal, but only because he is set to ideal. Otherwise, any ideal becomes a mere phraseology.Secondly, romanticism. Without him, the Soviet people simply would not have survived the stresses of everyday life in socialist reality. Thirdly, morality, bordering on religiosity. Soviet morality, values which did not differ from the universal-religious, in fact was the basis, if I may say so, the Soviet religion.3. The Soviet system was a theocracy, because above all he proclaimed not only spiritual, but even of religious values, imbuing socialism with transcendental meanings. Socialism was based on the romance of the soul, he displaces the soul of man from material and social life in areas of significantly elevated, more spiritual, being in which she can find romanticism. Socialism does not allow the human soul to fall to the ground, because for him it means death. That is why in the years of socialism there have been many brilliant creations of culture. The Soviet system, in fact, ceased to exist, when this exalted qualities came down to earth realism and the basest pragmatism.

Abstract: The subject of research in the article is a philosophical analysis of the socio-cultural space of post-Soviet Russia. Understanding the social and cultural space of post-Soviet Russia is presented in recognition of his phenomenological, geographical, social and anthropological bases. A significant aspect of the study is building a philosophical analysis of the socio-cultural space of post-Soviet Russia as a category and the phenomenon.The subject of the study is specified in the following sections of this article: Social and cultural space of post-Soviet Russia: an attempt categorical certainty "; "The structure and mechanisms of the dynamics of socio-cultural space of post-Soviet Russia: an attempt of modeling"; "The man in the socio-cultural space of post-Soviet Russian system: the attempt to comprehend."Research methodology is defined by a combination of comparative aksiological, socio-cultural and socio-ontological approaches. Understanding the content and structural processes of socio-cultural dynamics of post-Soviet Russia space conducted by conjugation of philosophical research methodology with categorical apparatus and methods of social psychology, social cognitive science.The scientific novelty of the research is to identify some of the key characteristics of the socio-cultural space of post-Soviet Russia: 1) socio-cultural space of post-Soviet Russia can be defined as an integral phenomenon, ontologically centered on a geographical and social reality of our country, combining the key parameters of its cultural and social development; 2) in the hierarchy of social spiritual phenomena - social and cultural space is the primary and most far-reaching, including defining such cultural phenomena as language, social memory, mentality, social unconscious, social consciousness, social and cultural identity, habitus; 3) along with defining cultural phenomenon in the structure of the socio-cultural space includes significant images (for example, the image of a vast geographical area of Russia; the image of the Motherland) and the types of social and cultural interaction (eg installation on the perception of the head of state as the protector of the people, traditionalism structure of everyday life); 4) the main mechanisms of the dynamics of socio-cultural space of post-Soviet Russia are: fixation, conflict, integration, deactualization actualization; 5) significant ontological attribute socio-cultural space of post-Soviet Russia is its anthropological in nature, for it is man in his epistemological and social (in all aspects) activity is, firstly, the main actor of its constituent phenomena (images, types of interaction), and secondly - the main carrier these key parameters.

Abstract: The subject of research in the article is the philosophical analysis of the axiodynamics of social consciousness in post-Soviet Russia. Axiodynamic processes of social consciousness in post-Soviet Russia are presented in accordance with their phenomenological and mental grounds and social conditions. A significant aspect of the study is the philosophical analysis of the "diffusion of values": the loss of old values and the emergence of new values, distorted perception of westernized values, etc. The subject of the research is specified in the following sections of the article: "Social conditions of axiodynamics of social consciousness in post-Soviet Russia" and " Axiological crisis in terms of transformation of social consciousness in post-Soviet Russia. "The research methodology involves the combination of axiological, socio-cultural and socio-ontological approaches. The content and structural processes of axiodynamics of social consciousness in post-Soviet Russia are analyzed by using the combination of philosophical research methodology and the framework of categories and concepts and methods of social psychology and social cognitive science.The scientific novelty of the research is caused by the fact that the researcher identifies the following particula features of axiodynamics of social consciousness in post-Soviet Russia: 1) Axiological crisis has led to phenomenological, socio-gnoseogenic and structure-functional transformations of public consciousness in post-Soviet Russia those transformations in many respects reached crisis proportions; 2) all the basic axiological crises of modern Western culture were immanent for the post-Russian public consciousness although they gain the features of the socio-cultural environment and the cousrse of social transformations happening in post-Soviet Russia of those times; 3) from the point of view of structural and functional terms, the following four main processes occur in the axiological matrix: devaluation of traditional values; establishment of destructive values because of their roots in the unconscious mental formations; heavy structural assimilation of new values and fast adoption of new destructive values.