Abstract: The subject of this research is the conceptual correlation between the criticism of metaphysics and post-secular paradigm. The object of this research is the metaphysical concepts relevant to the philosophical discourse on the post-secular as post-metaphysical. The author meticulously reviews the deconstruction of quasi-metaphysical concepts of the “religious”, “secular”, and “post-secular” in their interrelation in the analytics of the leading contemporary critics of post-secular ad post-metaphysical philosophy: Habermas, Taylor, Caputo, Meillassoux, and Barber. Special attention is given to the history of metaphysics as a factor and environment for the formation of quasi-metaphysical forms of post-metaphysics and post-secularism. The main conclusion lies in the statement that the condition of cogitability and transcendental soil of the paradigm of post-secularism is the criticism of metaphysics. The author determined that the criticism of metaphysics alongside any anti-metaphysics is certainly not the overcoming of metaphysics, but continue to reproduce the metaphysical structure. The deconstruction of the post-secular leads to overcoming the key metaphysical binaries, including dualism of the religious and secular. The author comes to a conclusion that talking about the post-secular implies talking about the various paradigms of correlation between the quasi-metaphysical concepts of the “religious” and “secular”, rather than interaction and transformation of the specific religious confessions and philosophical traditions. The scientific novelty lies in demonstration of the fact that the specific historical form of faith and mind, theology and metaphysics do not align with the quasi-metaphysical and refined forms of the “religious” and “secular” that function within the discourse of post-secularism.

Keywords: Habermas, deconstruction, post-secular, secular, religion, criticism of metaphysics, Taylor, Caputo, Meillassoux, Barber

References:
Asad T. Chto mogla by predstavlyat' soboy antropologiya sekulyarizma? // Logos. 2011. ¹ 3. S. 56-100.
Gurevich P.S. Fenomenologiya religii kak mirootnosheniya // Filosofiya i kul'tura. 2016. ¹ 12. S. 1609-1612. DOI: 10.7256/1999-2793.2016.12.21508
Zhizhek S. K materialisticheskoy teologii // Logos. 2008. ¹ 4 (67). S. 55-66.
Zhizhek S. Khrupkiy absolyut, ili pochemu stoit borot'sya za khristianskoe nasledie. – M.: Khudozhestvennyy zhurnal, 2003.
Kaputo D. Kak sekulyarnyy mir stal postsekulyarnym // Logos. 2011. ¹ 3 (82). S. 186-206.
Klimkov O.S. Religiya v zerkale psikhoanaliza // Psikholog. 2017. ¹ 3. S. 105-129. DOI: 10.25136/2409-8701.2017.3.23224. URL: http://e-notabene.ru/psp/article_23224.html
Klimkov O.S. Filosofskoe osmyslenie religii v trudakh Vl. Solov'eva // Litera. 2017. ¹ 4. S. 94-102. DOI: 10.25136/2409-8698.2017.4.24817. URL: http://e-notabene.ru/fil/article_24817.html
Konacheva S.A. Bytie. Svyashchennoe. Bog. – M.: RGGU, 2010.
Kyrlezhev A. Postsekulyarnaya epokha: Zametki o religiozno-kul'turnoy situatsii /

Abstract: The object of this study is the influence of the book of one of the best authors of the XX century, Rudolf Otto. The subject of this study is the conceptual core of his teaching: the state of otherness and its transcendence through the numinous feeling. Phenomenology of religion R. Otto is consonant with the theme of interconfessional and interreligious dialogue, as it puts in front of the researchers the actual issues of interaction between secular and religious, liberal and conservative, legal and moral. What are the principles and levels of interreligious and interconfessional dialogue? Is interaction possible between religious and secular discourses? Are religious discourse and religious rhetoric permissible in politics, education and other "secularized" spheres of public life? The idea of the paper is to reveal the phenomenology of Otto as a method of transcending humanistic communication.The paper is based on general scientific methods of theoretical level: comparative, genetic, system, and structural types of analyses. General scientific methods of the empirical level are represented by an counting. From general methods, the author relied on analysis / synthesis, abstraction / concretization, generalization / restriction. From the private scientific philosophical methods, hermeneutics was used. The toolkit of scientific research includes the following arrays of scientific knowledge: rsl.ru, elibrary.ru, google.scholar.ru. The main conclusions of the conducted research are: 1) the construction of socio-cultural objects is connected with the individuation and concretization of diverse cultural worlds; 2) the Rudolf Otto’s phenomenology of religion is a method of contextual correlation of various spiritual practices, that contributes to the formation of consensus formations, semantic clusters; 3) "Das Heilige" establishes communication between rational and irrational trends in philosophy, seeks to resolve their disputes; 4) the phenomenology of Otto is of value to the state policy in the field of religion representation in secular societies. The novelty of the research is the positioning of Otto on the field of the pluralistic-synergistic process of the noosphere among K. Jung and R. Fricke, W. James and M. Eliade. The field of application of the results: history of philosophy, phenomenology of religion, intercultural communication.

Keywords: phenomenology of culture, the Sacred, Das Heilig, Mircea Eliade, Rudolf Otto, transcendence, Other, numinous, Otto's phenomenology, life world

References:
Alles G. Rudolf Otto and the politics of Utopia // Religion. 1991. 21(3). P. 235-256.
Poluektov, A.A. Fenomenologicheskaya (teologicheskaya) traktovka religioznosti // Religioznost': fenomen i ego izmereniya. Vladimir, 2012. S. 57, 60.
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Lebedev M.V., Timoshchuk A.S., Timoshchuk E.A. Fenomenologiya kak kross-kul'turnyy most mezhdu Vostokom i Zapadom // Khora. Zhurnal sovremennoy zarubezhnoy filosofii i filosofskoy komparativistiki. 2008. ¹ 1. S. 18-28.
Eliade M. Izbrannye sochineniya. Ocherki sravnitel'nogo religiovedeniya. M., 1999. S. 11.
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Eliade M. Aziatskaya alkhimiya. Sbornik esse. M., 1998. S. 16, 35.
Zabiyako A.P. Sakral'noe kak kategoriya fenomenologii religii M. Eliade // Religiovedenie. 2002. ¹ 3. S. 133-138.
Shokhin V.K. Teologiya: vvedenie v bogoslovskie distsipliny. M., 2002.
Pylaev M.A. Kategoriya «svyashchennoe» v fenomenologii religii, teologii i konti

Abstract: The object of this research is the philosophy of Maximus the Greek (Michael Trivolis), the prominent thinker, interpreter, and religious-cultural figure of Russia of the XVI century. Based on the analysis of his works of various genres, styles and themes, the author comprised a single and cohesive image of his philosophical views. Examining the philosopher’s ideas and way of thinking is conducted in the context of the religious-cultural situation of the era, as well as peculiarities of his personality and public activity. The author applies the historical-analytical and phenomenological methods, relying on the method of historical-philosophical reconstruction. In the course of analysis of the texts of Maximus the Greek, was formulated his comprehension of philosophy and external sciences, which allowed referring to his gnoseology that includes two different ways of cognition. The author was able to establish the fundamental link between his philosophy and the tradition of Byzantine-Athonite hesychasm, within which were developing the main intentions of his works. The article analyzes the teaching of Maximus the Greek on the mind and soul that traces its origin in ancient philosophy, but saturated with the Christian content. The author also examines the thinker’s concept regarding human autocracy and free will.

Keywords: Christianity, Orthodoxy, Russian philosophy, asceticism, knowledge of God, poverty, hesychasm, Maximus the Greek, Christian philosophy, religious culture

References:
Bulanin D.M. Perevody i poslaniya Maksima Greka. Neizdannye teksty. – L.: Nauka, 1984. – 277 s.
Bychkov V.V. Isikhastskaya mistika kak osnova vizantiysko-drevnerusskoy estetiki // Filosofiya i kul'tura. 2009. ¹ 1 (13). S. 23-30.
Vsevolod (Filip'ev). Put' svyatykh ottsov. Patrologiya. – Dzhordanvill', 2006. – 639 s.
Gardzaniti M. Maksim Grek i konets srednevekov'ya v Rossii // Drevnyaya Rus'. Voprosy medievistiki. 2015. ¹ 3 (61). S. 26.
Grigorenko A.Yu. Iosif Volotskiy i Maksim Grek: sravnitel'nyy analiz ucheniy o spasenii dushi // Vestnik Leningradskogo gosudarstvennogo universiteta im. A.S. Pushkina. 2017. ¹ 3. S. 67-76.
Gromov M.N. Maksim Grek. – M.: Mysl', 1983. – 199 s.
Gromov M.N. Obrazy filosofov v Drevney Rusi. – M.: IF RAN, 2010. – 190 s.
Gromov M.N. Filosofsko-antropologicheskie vozzreniya Maksima Greka // Vestnik slavyanskikh kul'tur. 2010. T. 17. ¹ 3. S. 21-35.
Gromov M.N., Kozlov N.S. Russkaya filosofskaya mysl' X-XVII vekov. – M.: Izd. MGU, 1990. – 288 s.
Gromov M.N., Mil'kov V.V. Ideynye techen

Abstract: The subject of this research is the problem of essential personal existence of a human in the philosophical-religious heritage of Paul Tillich. Anthropology in the works of P. Tillich is inseparably related to the general ontological problematic. The thinker leans in the fact that the mechanically objectified scientific consideration of human is false, because it leave out of account the holistic aspect and freedom of the individual. Arguing against the transformation of personality into a thing that can be controlled and calculated by the technical sciences, against the “natural” and “biological” understanding of human, P. Tillich deals with the “existential human”, who is involved in any situation as a coherent personality, existing in multiplicity of interaction of its dialectical levels. P. Tillich doctrine on personality is viewed from the perspective of origin and development of the creative approaches of the thinker in terms of their eristic orientation with regards to other models and problematic of filiation of the ideas. The scientific novelty is substantiated by the fact that despite the permanent keen interest to the works of P. Tillich, his personalistic problematic did not find extended coverage in the Russian historical-philosophical literature, but rather manifested as one of the components without accentuating the problem of personality as such. This article sets the goal to fulfill such gap.    

Keywords: holism, world, personality, human, essential being, anthropology, ontology, being, Paul Tillich, existentialism

References:
Tillikh P. Sistematicheskaya teologiya. T. I-II. M.; SPb.: Universitetskaya kniga, 2000. 463 s.
Tillich P. The interpretation of History. New York: Charles Scribner’s Sons, 1969. 284 p.
Tillich P. The Relation the Religion and Health // Review of Religion. ¹ 10, 1946. p. 348-384.
Tillikh P. Sistematicheskaya teologiya. T. III. M.; SPb.: Universitetskaya kniga, 2000. C. 20-21. 415 s.
Tillikh P. Muzhestvo byt' // Tillikh P. Izbrannoe. Teologiya kul'tury. M: Yurist, 1995. s. 7-131.
Lifintsev T. P. Filosofiya i teologiya Paulya Tillikha. M.: KANON, 2009. 188 s.
Tillich P. The Conception of Man in Existential Philosophy // Journal of Religion, ¹ 19, 1939. P. 206. p. 201-215.
Spaylend Dzh. D. Paul' Tillikh (Tillich, Paul, 1886-1965) // Teologicheskiy entsiklopedicheskiy slovar'. Pod redaktsiey Uoltera Elvella. M.: Assotsiatsiya «dukhovnoe vozrozhdenie», 2003. s. 1210-1211.
Tillich P. Human Nature can Change // American Journal of Psychoanalysis. 12. ¹ 1, 1952. p. 65-67.
Tillikh P. Dinamika very // Tillikh P. Izbranno