Philosophical aspects of the modern religious worldview

Usachev Alexander Doctor of Philosophy Professor of the Department of Philosophy, Social Sciences and Journalism at Bunin Yelest State University 399770, Russia, Lipetskaya oblast', g. Elets, ul. Kommunarov, 28.1 a.usacev@mail.ru Other publications by this author

Introduction. The current state of philosophical thinking is characterized by the fact that the development of religious meanings is quite active, which become material for thinking through in philosophical work. There are several reasons for this. Firstly, there was a vivid reanimation of texts and themes of Russian religious philosophy in Russia, which showed that religion can be not only a constant opponent of scientific thinking, but also a living material for active thinking in the process of philosophical work. Secondly, philosophical thinking and religious worldviews in the modern era give rise to new discussions based on differences in attitude to the objective world. Thirdly, the developed form of philosophy and religion is a constant debating background for the self–consciousness of the individual, which is determined in relation to the main ontological moments of modern life. There is an urgent problem of the structural relationship of philosophy and religion in modern self-consciousness, which can be revealed with the help of definitions of philosophical thinking and religious worldview. Today it is no longer possible to think of religion as a totality, as it was in pre-revolutionary Russia. Therefore, it is necessary to determine what is the position of the religious worldview in modern thinking. The worldview reveals the basic relationship "man – the world": how a person understands his role in the world depends on his way of thinking, behavior, and relations in society. The phrase religious worldview indicates the vital, existential nature of religion, that it should be understood as a way of life and thought. In contrast, religion is often perceived in the sense of the expression "something else": another school, another morality, another philosophy or literature, another system of education, etc. Therefore, it is very important to clarify not the competitive, but the constructive nature of religion. Ontological is the thesis that the vast majority of sciences provide information in some external objects or objects. And religion clarifies the inner life of a person, the existence of his soul, its immortality. Other humanities are also covered by this problem, but their lot, led by philosophy, is questioning, problematization of being, and not answers to questions. The question of the relationship between philosophical thinking and religious worldview is not new. Various points of view are expressed on the relationship between the philosophical type of perception of the world and the religious worldview. For example, there is a scientific position according to which religion analyzes paired with mythology, and philosophy - with science ^[13]. This leads to the idea that religion has a related subject array, which allows it not to correlate with philosophy. And philosophy is also more compatible with the scientific worldview. But the current state of worldviews still brings us back to the fact that religion is not a secondary type of ontology. On the contrary, it penetrates into different subject arrays, and the question naturally arises about what role religion plays in modern forms of being. Russian religious philosophy has initiated many questions about religion being the source of philosophy, but not everyone is ready to agree with this opinion ^[15]. Rather, we can talk about the coordination of theories and means of philosophy and religion throughout the development of these areas of human culture. The correlation of philosophical thinking and religious worldview can also be considered through the prism of consciousness and phenomenological theory.The main part.

In phenomenology, consciousness is characterized by knowledge of the immediate, or existing ^{[7, p.51]}. Consciousness cannot be empty, not occupied with anything. Consciousness is always in a state of thinking about something, in the process of analysis. According to E. Husserl, consciousness is "consciousness-o", it is objective, directed and focused by interest ^{[7, p.165]}. In this regard, one of the most difficult tasks is to draw the attention of theorists to religion not as a certain external business, hobby, but as an internal structure of the mental world that determines the properties of character. There are a lot of natural qualities peculiar to religion as well: striving for the best, awareness that there are forces superior to their own, and real and hypothetical knowledge of the existence of problems in life and unsolvable riddles and mysteries. In order to understand the characteristic features of religious consciousness, it is important to turn to the experience of religious people, in particular to how they see religious experience and its manifestations that form consciousness.

Religion can become a phenomenon of consciousness that makes its own adjustments to human existence. In this regard , one of the regional figures wrote: "They consider visiting the temple and public Worship a matter of the common people and women, forgetting that Angels serve in the temple with fear together with people and impute this to themselves as the greatest bliss. Is it not because coldness towards public worship occurs that some do not understand it, and others, although they taught the science of Worship, but it was taught to them dryly, without examples, to reason alone, whereas Worship, being a high contemplation of the mind, is together, and par excellence, peace, sweetness and bliss for the heart?" ^{[11, p.47]}

Philosophical thinking can agree that there are essential aspects of culture and thinking that form a religious worldview. In ethical theory, Christian values are universal, so we can say that they are familiar to most people, and even to those who are not directly related to religion. Very often, therefore, the statement sounds that religion is not needed, because everything is already known. Obviously, only the educational, enlightening function of religion is considered here. Spirituality is not taken into account in this opinion ^{[9, p.67]}. But even in this opinion there is a strong rational grain that connects the origins and consequences of culture, its subject forms, with which a person, regardless of the degree of his own religiosity and age, deals on a permanent basis.

An important feature is that Christian values are still attractive to many. Ethical concepts have an objective character and many of them have a source in religious practices ^{[11, p.213]}. Quite often we are talking about the fashion aspect. Fashion is an attribute, therefore, it is rooted in the substance that is tradition. At this level, there is a clash of traditions, generating many constructive elements.  For example, there is a fascination with the East, martial arts, or a craze for a Western lifestyle. Simple denial cannot solve these problems. The spirit of negativism is characteristic of nihilism, contradiction is something that is characteristic only of intellectual activity, because after the "Critique of Pure Reason" it is obvious to the Western European tradition that antinomies are integral to reason ^{[2, p.113]}. Therefore, collisions of elements of mentality are not always catastrophic, but also quite productive. Philosophical thinking in Russia has not interrupted its history, only changing over time. Religious worldview in our country has had a big break for eight decades. This has left a certain imprint on the opinion that religion is flawed in its origin and existence. In this sense, philosophical thinking, becoming more and more scientific, passing the scientific path, has developed many tools for belittling the religious worldview. But history has shown once again that in an era of historical upheavals, people turn to religion and do it sincerely in many ways, so much so that one can see the significance of a religious worldview in this. This, among other things, indicates that the position of philosophy should have a dynamic nature that would allow you to change your point of view on religious phenomena.

In addition to the factual and historical stron of the case, another side is the aesthetic burden of religion. Liturgical music has its own enduring value. The structure of worship is a special symbolic world. Fasts, prayers, rules of conduct – all this in itself has an attractive character due to its mystery in the literal meaning of the word, because all of the above are sacraments. "Alms heals the irritable part of the soul; fasting dries up lust; prayer cleanses the mind and prepares it for the contemplation of existence. For according to the strength of the soul, the Lord has also given us the commandments" ^{[17, p.174]}. Quite common is the practice of popularizing religion from the opposite, through listing the possible consequences of being outside the denomination. However, this does not replace the discussion of the ideas and experience of the holy fathers of the Church, i.e. thinking through and reasoning about the positive aspects of the doctrine.

Philosophy was recognized mainly as natural religion, which was understood as a set of beliefs of ancient Greece. It was this religious system that allowed philosophy to appear and all the basic concepts of modern philosophy to take shape. Now we are dealing mainly with spontaneous religiosity, which also resembles natural religion, to which historians of philosophy have turned ^{[3, p.112]}. This is expressed in the phrase "there is something supernatural up there." Spontaneous religiosity can be understood on the basis that Christianity is the highest manifestation of monotheistic religion ^{[8, p.61]}, and the experience of interpreting the peculiarities of the transition from natural religion to confessional in Russian philosophy is quite large.  The great Plato said that it is impossible to be happy for a single person, an individual. Only the state as a whole can be happy. We say that it was a bad time in general for religion, when persecutions were carried out against it. But after all, elements of conciliarity were present in it, even in the image of collectivism.  Now individualism is developing, and we say again – this is bad. Isn't this proof of our weaknesses both then and now.

We consider the problem of philosophical aspects of the modern religious worldview as a theoretical problem, but this problem is existential in nature. it is possible to list a number of phenomena that speak about the importance of religion in the modern existence of society. People have great respect for the Holy Scriptures. This affects the desire to learn some secret about the world, and of course, with the right approach of adults, children cannot be disappointed in this expectation. "Truly, we should not need the help of the Scriptures, but should lead a life so pure that instead of books, the grace of the Spirit would serve our souls, and that, as they are written with ink, so our hearts would be written with the Spirit. But since we have rejected such grace, we will use at least the second way" ^{[4, p.28]}.

Philosophical thinking is confronted with a religious worldview, as well as with ordinary and stereotypical consciousness, the subject of which is a modern individual. The difference in the relationship of philosophical thinking and religious worldview can be grasped based on examples. One of the most striking examples concerns one of the most topical and relevant topics for modern generations – love. The philosophical attitude boils down to the fact that love is a strong feeling and passion. Philosophy itself is love (for wisdom), and the beginning of philosophy according to Aristotle is surprise. At the same time , in patristic literature we read:"Love is born out of passionlessness..." ^{[17, p.79]}.

Since Kant's discovery of the antinomies of pure reason and, in particular, the antinomy of free will, the debate about freedom has not subsided in any of the epochs of philosophy. They were there before, but the rational nature of freedom has become fundamental to solving this problem. Kant wanted to get away from the religious type of justification. But practice has shown that experience, or a posteriori structures of human practice also play an important role in this matter ^{[5, p.19]}. Along with philosophy, it should be emphasized that faith and religion do not take away freedom, but, on the contrary, give it. Another thing is that you need to know what freedom is for, i.e. there must be some positive goals that would lead to the main goal - salvation. Religious philosopher N.A. Berdyaev distinguished between "freedom from" and "freedom for", negative and positive, running away from something and striving for something ^{[1, p.236]}. Religion comes out in two aspects: firstly, it is not obligatory by nature, but, secondly, it is free and unconditional. The question of religion is always a question of freedom. Freedom can be limited, and can be developed and rooted. Many thinkers, considering the historical meaning of human existence, considered the measure and degree of freedom to be one of the most distinct criteria of religiosity. The paradox of the situation is that today it is not a question of education – the inclusion of a religious subject in the curriculum, but the question of whether religion is recognized as an essential part of social existence. The era of postmodernism dealt an aggressive blow to the classical type of substantiation of forms of being. It is enough to mention the value of virtual reality and simulacra, which are also present, but do not mean objective objectivity. However, the specificity of Orthodoxy in Russia is that both ontologically and existentially it accompanies the existence of the country throughout its history, since the end of the tenth century. The experience of living without religion in Russia is several decades. Is it possible to ignore such a historical and cultural array, which easily allows you to throw a semantic bridge over the past decades of atheism?

The Christian task in the context of the humanities is to give an authentic interpretation of the enlightenment process. "Enlightenment without holiness, enlightenment without illumination by the Holy Spirit was invented by Europe in its humanistic idolatry… About the enlightener, the people wait first of all for holiness" ^{[14, pp.178-179]}. As a program, a modern reception of the idea of I.V. Kireevsky is possible that it is necessary to transfer the experience that has been accumulated by all branches of science, especially those that deal with man: philosophy, psychology, anthropology, pedagogy ^{[8, p.128]}. A person is looking for happiness – this is the goal of life for a person of any age. Religious worldview gives a positive experience of searching and affirming the purpose and meaning of life, human activity, his creativity and freedom. Philosophy in this sense is not so definite. Philosophy deals with language, consciousness, writing, but does not directly raise the question of human happiness.

The current state of religious consciousness is not the same as it was, for example, at the beginning of the twentieth century, and, therefore, the ratio of religious worldview and philosophical thinking is not the same. There were different people, there were fierce debates about the scientific worldview and religion, its relevance and necessity. Now, perhaps, there is no such feeling that the intelligentsia is under pressure to assimilate certain social or religious norms. Rather, at the moment a person is free to choose whether to accept scientific truths and discoveries or not, because information about them is often distorted or clearly advertising. Out of all the abundance of various knowledge, religion at the beginning of the Third millennium remains an island, a reserve of spiritual self-determination of a person who begins to inevitably realize that without faith he cannot take a step, is unable to express a single judgment. S.N. Bulgakov wrote about the moods of his era: "Spiritual struggle, which is the main theme and the main content of the new history ... is determined by the efforts of cultural humanity to "settle down without God" ^{[2, p.218]}. We have the right to correlate this analysis with today. It can hardly be said that the situation is the same. Firstly, science and positivism do not occupy all the imagination and all the hopes of scientists. Secondly, religion has a positive dynamics of spread and development, revival, which clearly gives additional meaning to life, transferring its main milestones from the category of existence.  Thirdly, the legacy of the twentieth century has a thanatic character: continuous wars, the most devastating World War II, the Cold War, etc. In a word, the state of existence was marked in the twentieth century by a fundamental quality – war, i.e. a radical conflict affecting the very foundations of human life. Philosophy has come to the conclusion that man after the Second World War was left without cultural determination, and the instinctive base has never had an exclusive character in relation to man. The question arose about what a person's consciousness should be occupied with in these conditions. Heidegger came to the conclusion that the way out for a modern person is humanism, the preservation of language as a home of being ^{[19, p.113]}. But religion offered its own logic of things. Historically, representatives of the intelligentsia are engaged in self-determination without God. As you know, she has always fought for her special face, for the unconditional right to be a person. The traditional religion of Russia – Orthodoxy is also a belief in a Personal God, and we are talking about an unattainable Person by his significance, by his feat, by suffering. Therefore, the Personality of God is overwhelming for the intelligentsia, which does not give the opportunity to manifest their own personal qualities. The outline is set, which is very difficult to adhere to if one does not recognize the religious meaning behind it. The humanitarian nature of the coming era disposes to understand culture, society and man through the prism of faith and its institutions.

In pre-revolutionary times, at the end of the nineteenth and the beginning of the twentieth, the university audience was well aware of Feuerbach, Marx, Nietzsche and other heralds of new ideologies. Unprecedented in the real and utopian sense of the times. Now the structure of the intelligentsia's interest has shifted more towards active politics and mass culture. Now heroes like Sanin from the novel of the same name by M. Artsibashev do not amaze women with their socialist idea or a quote from Feuerbach that God did not create man, but a man of God. A single information space equalizes everyone's chances of prioritizing the perception of certain values. Marx's project of total socialization of the economy at any cost was refuted by reality itself: life turned out to be richer in manifestations and potential of activity, and the world is more extensive and diverse. This suggests that philosophical thinking and religious worldview have received enough information about the ways of their being. There are common problems and points of contact ^{[12, p.69]}. 

Philosophy and religion, in particular, cannot ignore the two problems that time determines. There are two most pressing problems in the modern world: slavery and death. The liberal wave of development of society, powerful information flows create the illusion of a complete and perfect free space. But a person remembers about death, knows about it and meets with it. According to Heidegger, a person lives in anticipation of his own death. He is, - one can continue the philosopher's thought, - a slave to this premonition ^{[19, p.128]}. Freedom is opposed to slavery, life is opposed to death. There is nothing more obvious. It seems that a person can master both and make an element of his own consciousness. And there are several phenomena of the world spirit that have revealed themselves as a result of such development. Philosophy has responded to these problems with the phenomenon of existentialism. In his works, the theme of caring and anxiety for one's being is touched upon. But there is another logic of events. Liberal ideology refutes any form of slavery. The word "any" includes slavery before God. This slavery is not just voluntary, but it is free, and, consequently, paradoxical and, as a consequence, dogmatic. Slavery involves the restriction of freedom, some external obstacles that prevent a person from expressing himself to the fullest. In the situation of postmodernism, this is especially relevant, because a benefit, a pragmatic element, is necessarily added to the action and its qualification. And if spiritual problems are raised in religious matters, abstracted from the results in the "underground" world, then religion turns out to be on the periphery of a person's consciousness and even mental life, because the human soul can be filled with a variety of contents and essences: psychoanalysis has perfectly shown and proved this.

The question of the facets of the contact between religion and philosophy is one of the main ones in the tradition of Russian religious philosophy. It is possible to note two main axioms that underlie this problem. The first of them is that philosophy is not able to replace religion, religious worldview and in general the corpus of problems that are discussed at the level of theological categories. The second is that, hypothetically and in some cases actually, philosophy is still able not to contradict religion, its basic postulates, goals and objectives. The relevance of the issue increases within the framework of the postmodern situation. The fact is that the modern line of thinking, which weakens the requirements in relation to the logical structure of thought, in relation to the origin of the subject, the situation of the birth of thought, still in a very limited form awakens the revival of the original problems of Russian religious philosophy, which cannot be said about the general movement of religious uplift.

The situation of declared and essential freedom seems to legitimize to the same extent all kinds of creativity and self-realization. There is no doubt that religious and philosophical creativity is among such types of creativity. Russian Russian philosophy does not have so many reasons and prerequisites for resuming questioning in the form that was characteristic of the heyday of Russian philosophy, and freedom in its application to philosophy is abstract and cannot be a real argument to raise the question of the continuity of the history of Russian religious philosophy, its present day and the subject forms of such continuity. Consequently, it can be assumed with a high degree of confidence that the Silver Age of Russian Culture has remained a historical achievement, demonstrating how fruitful thinking can be, which has embarked on the path of searching for its foundations, cultural sources, philosophical intuitions.

The revival of tradition does not actually take place, but after all, interest in it does not weaken, which means that we can talk about some problematic plexus, without which it is impossible to develop any idea, any thought, or, ultimately, any theory. It is safe to say that the most incorrect way of treating Russian religious philosophy would be some kind of tribute to the fact of the historical existence of the philosophical culture of the Silver Age.

Russian Russian religious philosophy in the context of discourses about Russian culture by P. Ya. Chaadaev is one of the ways that has previously proved to be effective. Russian Russian culture, as well as Russian thinking, can be followed up by raising the question that Russian culture, as well as Russian thinking, has not passed the pillar road of the historical development of European civilization, it has also passed the main highways of mental education ^{[20, p.347]}. The objectivity of the reasoning of the Russian thinker of the beginning of the XIX century and now may look quite relevant. Russian Russian way of life and Russian culture is unsettled, especially if you perceive it only from the point of view of a static state that does not offer any opportunities for advanced development. And now it is even more sharpened due to the emergence of elements of a market economy. Such topics are indeed capable of resuming some arguments that ultimately lead to the idea that the strength and beauty of Russia is in spiritual and historical greatness. There is a lot of truth in such reasoning, but the repeated repetition of already passed and sometimes memorized moments, ingrained reasoning, established assessments is not always receptive to the demands of the current moment.

Chaadaev reasoned based on the impressions received in the realities of Western Christianity. Being in the center of Western culture, it was not unreasonably associated with all its achievements, and therefore it is not surprising that the domestic intelligentsia could not remain indifferent to the multifaceted European culture. The original phenomenon of Russian thought, first of all, was built on the following mental construction - on the editorial board of Orthodox Christianity. Orthodoxy was the only totality that stood the test of history as a subject or topic of thought. Orthodoxy was the only primordial and original totality that stood the test of history as a subject of humanitarian analysis. In order to rationalize the subject area, it was not enough for Christianity to call itself religious during the social and humanitarian crisis of the turn of the XIX - XX centuries. There was also little convincing for philosophy and its professional reflection to take into its arsenal religious problems with the dogmatic load of salvation, resurrection of conciliarity, etc.

When the question of the originality of Russian thought became acute, which had already begun to think through its dependence on Western philosophy significantly and came to the need for original philosophizing, original themes and thought constructions, it was natural that it was not enough and unconvincing to simply dissociate from German philosophy or the Marxist philosophy gaining strength. Originality could affect only in one single way - in a unique attitude to a unique totality. Such totality should have been inaccessible not just to another culture, but to another mindset. Totality should relate to everything, but not be grasped in a substantive way. It should contain an ontological opportunity for the development of thought and, consequently, tradition. However, it is hardly possible to limit the definitions of totality, which would form an original subject area, only by the fact that it is a "fan" of possibilities.

Russian thinking existed for another view exclusively metaphorically. The most serious master of metaphorical thinking N.A. Berdyaev gained fame in the West through a semi-poetic letter, which clothed the mystery of the Russian soul with equal ease, giving the world both great scientific discoveries and examples of social mistakes - at least in some linguistic form. But all this material, which of course had an exoticism, revealing certain facets, was far from professional philosophical reflection.

There was, however, a highway of thought that could be confidently called original. For the most part, it was not limited to metaphorical in the proper sense of the word. Vastness, off-road - all these were distant and not entirely important consequences of national peculiarities, which in one case break carts, in the other - will certainly squeeze a tear from Russians in love with the motherland. We are talking about religious philosophy. The most serious paradox of thinking, which does not know a theoretical and ontological solution, has affected the questioning of Orthodoxy with the utmost tension. In fact, Orthodoxy turned out to be insufficient because the existentials of human existence, which are essential from the point of view of philosophy, are nominally not taken into account. Moreover, the main idea was that Orthodox Christianity would be more plastic, receptive to fact, to modernity.

Berdyaev considered the immunity of Orthodoxy to the existentials of being a person and did not avoid the question of gender and eros ^{[1, p.59]}. Rozanov's erotic mysticism was a wonder why Orthodoxy did not absorb the religious practices of the family health of the ancient Jews and Egyptians ^[16]. Inheriting the theme of Solovyov, Russian religious philosophy was looking for correlates of conciliarity and real forms of being of society ^[18]. At first glance, this is the natural way of rationality - to find the correlation and connection of the objective and the transcendent. However, Orthodoxy has changed the least from such clarifications. Moreover, Orthodoxy and the Church did not need such clarifications at all. And here we are not talking about institutional forms of religion. The trend is more important here.

Has such criticism brought any fruit in matters of faith? No, I didn't bring it. According to the Holy Scripture, "Faith is the reproof of things invisible" (Heb. 11,1). Attempts are being made to comprehend religion exclusively from a rationalistic point of view. At the same time, it is not taken into account that there are also many unresolved issues in philosophy, which are largely irrational in nature. Of course, Kant's lessons that theological propositions and questions weaken the possibilities of metaphysics in many ways should be taken into account. But the non-classical picture of the world has introduced into philosophical discourse such entities as intuition, evolution, transcendence, which in many ways bring the positions of philosophy and religion closer together. in any case, this should be taken into account.The nature of the resistance that such a mental construction received was simple and obvious.

Orthodoxy cannot be exactly the foundation for thinking, because the Church is the foundation of faith, the "Pillar and affirmation of Truth" (P.A. Florensky), and not an abstract entity. Neither totality nor religiosity formed the basis of thinking and did not serve for each other as a theoretical foundation for the development of speculative constructions. The negative justification for the originality of Russian religious philosophy was formed, for example, from the fact that German philosophy was interpreted as remaining in the field of formal analysis and the fact that the best examples of philosophy were traditionally created in Western countries also escaped attention. But in order to get away from a complete merger with Western philosophical schools, an original totality with a perspective of rational design, which would have identical characteristics, was necessary.

To give a word to the designated identity means to state that it is multilevel, or, to be more precise, personalistic, acquiring its quality depending on which school or tradition the subject of philosophical thinking belongs to. The alternative was set by historical -Western philosophy. The totality that provides identity and through identity distinguishes itself in philosophy - Orthodoxy, i.e. religiosity, which exists within the framework of religious philosophy, is revealed as identity. In the Russian tradition, religiosity is present in the form of a certain denomination - Orthodoxy. Before us, who have raised the question of the relationship between religion and thinking, there is a traditional triptych familiar from the state of affairs in the Middle Ages, namely religion - philosophy - identity. Such an essential triad is not static, but mobile.

Religion is the only possibility of identity, including for philosophy. The existence of religion is a condition for the presence of identity. Identity is a concept introduced by rationality, but it is personified. Additional sources, designed to enrich and complement totality, in the same way and as conditions are brought into the identity. These conditions consist in components designed to edit Christianity and religiosity as a whole as phenomena of the world. In other words, everything that happens in philosophy with its diverse themes can be subjected to triple analysis: from the point of view of the predominance of religion, from the point of view of identity, from the point of view of the predominance of philosophy, i.e. any fact of thinking, any text can be comprehended in the dynamics of these parameters. In such a trinity, one can say, the fate of thinking is distributed ^[5].

Identity is attributed to the personality, to the necessary sign of its existence - integrity. Integrity is directly related to the personality of the philosopher. The condition for the integrity of the philosopher's personality is that the autonomy of the spheres in which the philosopher exists, i.e. the profession as such and the personality as a religious reality, be preserved. In the conditions of thinking of Russian religious philosophy, the co-existence of the religious and professional sides of religious and philosophical creativity is brought into the project of their actual and organic coincidence, similar to the coincidence of reality and philosophy in K. Marx ^{[10, p.56]}. Where the discourse is transcended, i.e. subjectively placed in the field of the same review as any other entity, the basis for the realization of thought is the identity of the personality of the thinker. When the thinking of the Silver Age of Russian culture left no doubt about its originality, it was possible to speak with confidence about its sources - religion and philosophy. They are the sources of the identity of the thinker. History has left the only choice for the mode of existence of thinking. This choice is a philosophy. Religion has the potential to be alien to everything that philosophy has at its disposal. It is possible to assert that the existence of philosophy, i.e. the existence of philosophy in its immediate and immediate forms, should be religious.

Conclusion. The most serious opponent of Russian religious philosophy was German classical philosophy. The opposition concerned not only disputes, moments of discrepancy, but also an important school of philosophical professional work. The Protestant turn in thinking, which formed the basis of the German classical philosophical tradition, justified philosophy as one of the professions of the world that do not lead to redemption, but are in virtual relation to religion. The turn itself was fundamentally religious, but the path of philosophy was far removed from religious tasks. Nikolai Berdyaev called the influence of German philosophy on Russian religious philosophy contained in falling away from its true religious source. Any point of criticism - from ontology, epistemology or axiology - was a criticism of the statement about the possibility of pure rationality, which would be completely devoid of religiosity, and all its aspirations would be exhausted by the creation of a pure science of sciences.

There is a certain dynamic opposition in relation to philosophy and religion. One of its poles consists of an always ready-made rational construction - this is a philosophical reality, the other is a confirmation of the presence-side by side, of the presence-at-the-same time: we are talking about the groundlessness of reflections if they are not associated with religious truth. The basis of the terms of this opposition are rooted in different grounds, so the resolution or removal of this opposition is impossible, and this is proved by the whole history of the relationship between philosophy and religion. The opposition is not balanced, so it is dynamic. Russia - Europe, East-West, essence - existence - all these oppositions are unequal in their status, conditioned geographically and temporally. The logical potential of the relationship between religion and philosophy, of course, should be expanded by the problems of cultural studies, historiosophy and other humanities, which can remove the unambiguity of perception and analysis of philosophy and religion only in the oppositional sense.

Conclusions. Philosophical thinking retains its autonomy and basic signs of existence, which also include religious meanings.

2. The greatest contrast in the relationship between philosophical thinking and religious worldview is achieved in the anthropological space, when rational elements come into conflict with the intuitiveness and fideistic nature of religion.
3. Philosophy in the Russian culture of the Silver Age has developed a model of syncretic thinking, in which religious meanings and details are activated against the background of rationalistic thinking. They not only do not hide the quality of philosophy, but also strengthen some provisions of rational thinking.
4. The experience of Russian religious philosophy has not been sufficiently studied in order to produce the meanings and ideas of modern thinking, which strives to be as complete and comprehensive as possible.
5. The subject area of philosophy and religion largely coincides. This concerns topics such as transcendence, freedom of will, human self-determination, etc. Different solutions are put forward, and therefore the question of the relationship between philosophical thinking and religious worldview remains relevant.