Literatura académica sobre el tema "Religion, its modern needs and problems"

Sufism in the eras of globalization and information often faces considerable challenges. The function and role of religion in modern life have in some aspects diminished, including sufism because it is claimed to have played no or less role in resolving problems nor stimulating social change. As one of Islamic traditions, sufism makes ihsan as its essential teaching. By this concept, sufism encourages humans to pray to God wholeheartedly. Sufism is now required to show its own existence and function by making fundamental contribution for modern life, an era which differ socio-culturally from the one when sufism firstly emerged. Sufism thus needs to adapt itself to the changes in the era of information and globalization so that it will remain relevant and suitable for human progress. Sufism needs to release itself from its exclusivism and to avoid being trapped in its own logic, namely speculative-trancendentalism

As in most modern law countries, the State of Indonesia has a regulation regarding guarantees for religious rights and freedoms. This is implied in the constitution of the State of Indonesia, namely the 1945 Constitution of the Republic of Indonesia, precisely in Article 28 E paragraph (1) which reads "Everyone is free to embrace religion and worship according to his religion, choose education and teaching, choose work, choose citizenship, choose a place to live in the territory of the country and leave it, and have the right to return.” Along with regulations related to religious freedom, the State also has a role in guaranteeing its people to be able to embrace their respective religions which has been stated in Article 29 Paragraph (2), namely "The State guarantees the independence of each resident to embrace their respective religions and to worship. according to his religion and belief." Although the guarantee of the right to freedom of religion has been regulated in the constitution of the Unitary State of the Republic of Indonesia, in its concretization there are still many obstacles and problems. Talking about the right to freedom of religion, there are interesting things to always talk about and it is hoped that there will be a solution in the future, namely related to acts of violence in the name of religion. Recently, the Indonesian people were shocked by the act of destroying the mosque belonging to the Ahmadiyah congregation by intolerance and radicalism, to be precise, on Friday, September 3, 2021, in Balai Harapan Village, Temunak District, Sintang Regency, West Kalimantan. Seeing the barbaric actions carried out by the intolerant, the government needs firmness in enforcing the law and mediating between the minority and the majority.

In this modern era, website has been considered as an effective and efficient vehicle to disseminate information, including those related to religious and other issues. Thus, a comprehensive understanding on wisdom is greatly necessary to avoid any interfaith conflict. Bincangsyariah.com is a website providing information related to religious issues in the society. The authors have answered those related to fiqh al-hadith found in bincangsyariah.com and its contributions to Islamic Moderate discourse. This study used a discourse analysis method to show and interpret the relationship between patterns and goals expressed through linguistic elements. The results proved that bincangsyariah.com website has provided discussion relevant to the people’s needs for solutions related to various legal problems occurring in the society. This website did not provide any provocative content to hate and abuse certain ethnicity, religion, race, and inter-group relation (known as SARA/Suku, Agama, Ras, Antar-golongan). Thus, Bincangsyariah.com was included to a website intended to widely spread various Islamic Moderate contents

Delivering da'wah in this post-modern era cannot be separated without leaving the teachings of Islamic law. Hamka is of the opinion that da'wah is a means to make Muslim individuals understand good things and bad things. Hamka offers the concept of da'wah that can be saidcomprehensive. Hamka's thinking is contextual in nature which can be a guide for preachers at that time, the present, and the future. Hamka places da'wah as a very important matter in Islam. The purpose of this study is to analyze and find out the relevance of Hamka's da'wah thoughts in the post-modern eramodern. In conducting this research, the authors used library research, namely research that utilizes or uses library resources to obtain research data. Da'wah in Hamka's thinking is a means of humans and Allah Swt in the form of invitations between humans to do good. Da'wah in Hamka's thinking cannot be separated from the concept of developing Islamic society both in the realm of objectives which both make mad'u or society empowered economically.ideology so that it can make society better than before, in the realm of principles of community development with da'wah which in its implementation there is no element of coercion based on the needs and potential of each, and in its implementation which is followed by all groups. To deal with problems in modern times that can resulting in moral and ethical deviations, Muslims are required to stick to the teachings of their religion which are based on itAl Quran and Sunnah. Basically, Islam does not conflict with modern life, as long as modernity does not conflict with the values ​​of Islamic teachings.

Education that is built on modern view (Cartesian-Newtonian) is considered to have given birth to various problems for the development of the nation's children, especially out put education that has an instrumentalistic personality, materialistic, boxed, dichotomic, very weak in terms of the character and personality of the nation and religion. This research aims to describe the concept of holistic education in fostering Islamic character that is able to answer the problem of out put education today. This research uses qualitative approach and literature study method. In its implementation, the collected data is analyzed using descriptive analysis methods. Based on the results of the discussion, the concept of holistic education sees education as a conscious effort to develop its own potential as a unique and holistic human being as God's perfect creation. Through holistic education, learners are helped in developing their potential in a more enjoyable learning atmosphere (learning is fun) and put forward deliberation through experience in interacting with their environment, learners can be themselves (learning to be), not limiting to three domains only but demanding to pay attention to all the needs and potentials they have to foster the Islamic character of learners.

Cases of rampant problems regarding halal-labeled food products in Indonesia that are not yet clear about their halal status, show that various products in Indonesia have included a halal label on a product, but the product does not have halal certification from the Ministry of Religion, which means that the initiative from the producer, so that the product is not yet clear about its halal. In this increasingly modern era with all the technology, there has been a change in the marketing of a food product, especially for the Indonesian people, with this technology making everything in society faster and more efficient, including in terms of food marketing. The existence of this technology has provided marketing opportunities for businesses to trade food products online. The online media that is often used by the public to meet their food needs is through the Gofood application service media. Because it can be a great opportunity to trade food products easily. In this research, it examines the laws and regulations relating to the halal food products sold through the Gofood service media

Is such phenomenon as Shadow Economy possible in the Arab (Muslim) countries? In terms of scientific approach as the presence of positive (legal) economy will always have its antipode – the presence of negative (shadow or illegal) economy and no matter which country will have these economic types. Of course, the percentage of legal and shadow economy varies in different countries. At the same time, the volumes of shadow economy are independent of the main religion professed by the population or of the part of the world where the country is situated (countries with Islam as the main religion have a less volume of shadow economy in comparison with countries having Christianity as a predominant religion, and the richest oil countries in the MENA region have bigger volumes of shadow economy than some Western European countries). The causes of shadow economy and the prerequisites of its inception are largely the same by its socio-economic nature. The sources of economical problems lie in the imbalance between limited resources at the disposal of people or a state and in the open-endedness of ever-growing needs of economic agents. It is precisely on these contradictions numerous financial and economic crises appear. It may also be noted that the wish to possess the largest possible quantity of resources leads to the foreignpolicy struggle between countries which results in wars, conflicts, economic sanctions. Recently, the countries of Arab East have been experiencing systemic crisis. Over the past 10 years economic benefits have been redistributed, the map of the region has been redrawn, and moral guidelines of the society have been shifting. This is acutely seen in the events taking place in Libya, Syria, Iraq, and Yemen. Islamic financial institutions and markets, which were less of a financial and more of moral and ethical basis of the Arab countries, currently are taking an exam on “stress tests”. Countries devastated by wars, crisis in oil monarchies, unemployment, enormous migration flows, “black market” growing at a geometric rate – can all these humanistic and social guidelines, which Islamic scientists focus on in the relationships between people, people and authorities, people and God, prevail all this? The transformation of shadow economy in the Arab Region sharply has taken place over the past 10 to 15 years, partly due to the interference of Major Powers (statistics on the economy clearly demonstrate that before the events of Arab Spring and military conflicts non-oil-producing Arab countries had an enormous potential of development on key indicators). The middle class, the business community of Arab countries adapts to circumstances arising in today’s realities carrying out its activities in the shadow or quasi-legal sector of the economy. They don’t feel support from the state concerned about issues of the maintenance of stability by introducing tough tax, control and restrictive measures. In this regard probably appropriate phrase: “One does what one must to survive!” Regional Powers fight for their political and economical independence, the population of these Powers live to work and secure any future to themselves and their families. The issues of the shadow economy do not fall within economic relationships, they are relevant to social or spiritual relationships which are transforming in the modern world regardless of the value of taxes collected or level of GDP.

The article devoted to the problem of Muslim immigration in France in the 20th century. The focus is on the causes of Muslim immigration, its cycles, specificity and consequences for modern French society. Based on a comparison of various statistical data, it stated that Muslim immigration is an integral part of three large waves of immigration flows that took place from the end of the 19th to the end of the 20th centuries. The article notes the correlation of the number of Muslim immigrants in France with the global numbers of immigrant arrivals to the country. However, if in the first two waves their number depended on the economic needs of the French economy (Muslims came to earn money), then during the third wave other factors came into play — the creation of stable communities, family reunification, going on stage second and third generations of immigrants, social problems of their arrangement and adaptation to French legal norms and customs. The article notes the specificity of the geographical concentration of the Muslim population, which takes place either near large industrial centers and cities (which makes it easier to find work and social protection), or in places of proximity to their native countries (southern France). Special attention paid to the problem of the evolution of state policy in the admission and integration of immigrants, when various methods tired from assimilation, the adoption of quotas to the policy of flexible regulation of immigration and expulsion of illegal immigrants from the country. The article analyzes the position of the Muslim community in France, the role of Muslim associations in its life, the impact on the socio-cultural life of the French. It can stated that Islam has become the second religion in France, which determines its position — a stable presence in socio-economic life (employment, the spread of the social protection system to immigrants), political (the right to vote, the possibility of creating associations, manifestations), religious (the possibility of worship), cultural (the formation of a specific immigrant subculture).

Local wisdom is the noble values that apply in the living system of the community, including protecting and managing the environment sustainably, so local wisdom is a view of life and science as well as various life strategies in the form of activities carried out by local communities in answering various problems in meeting their needs (Law No. 32/2009). Activities or habits that are inherited and owned by a certain member of society, affect many aspects of life, including religion, customs, politics, language, clothing, buildings, to works of art. The purun products produced by partners have relatively little change because the products produced are limited and there are not many options, so they are only used by certain circles and for limited occasions. This product requires breakthrough ideas, both in terms of design/model, and user designation, so that the existence and sustainability of its production can continue to be improved, The purpose of this activity is to provide assistance for community entrepreneurs as business partners by offering solutions / providing insights and encouraging craftsmen to be able to further develop new ideas and breakthroughs in making designs / models in order to produce more modern products according to the tastes of today's consumers

This article discusses Islam and Homo Deus in anthropocentric theology. As for the background of the research this is that in the 21st century humanity logically hopes that the spirit Homo Deus will lead them to put more effort into searching for meaning real life. Meanwhile, Artificial Intelligence technology (artificial intelligence) is currently preferred and is even believed to be able to undermine spiritual intelligence human beings, thereby weakening human efforts in finding meaning in life and solving social problems in their environment, such as caring for social change, ignorance, poverty and underdevelopment.The method used in this article is a qualitative method library (study library). Sources of data obtained from the results of literature studies that limited to matters that have relevance to this study. Findings in this research is that modern technology gives mankind most likely obtained a tremendous increase in material life but does not mean at the same time providing a means for improving the quality of humanity. Thus in the future the role of religion will be even greater, especially religion which is seen in its totality, as a way of life, as a giver of meaning to life. Religious teachings such as Islam which should be a guide for its adherents become very important in providing ethical guidance to humans, including in the ethics of the development and use of science and technology. Islam with spiritual teachings, exercises in reviving the human conscience, its absolute values ​​as contained in the Qur'an and Hadith mutawatir, the teachings of humanism, the position of reason which is high in Islam, so that it can lead to a rational interpretation is religion that can meet the needs of mankind in modern times. Artikel ini mendiskusikan tentang Islam dan Homo Deus dalam teologi antroposentris. Adapun yang menjadi latar belakang penelitian ini adalah bahwa pada abad 21 secara logis umat manusia berharap bahwa semangat Homo Deus akan membawa mereka untuk lebih berupaya dalam mencari makna kehidupan yang sebenarnya. Sementara itu, teknologi Artificial Intelligence (kecerdasan buatan) saat ini lebih diutamakan bahkan diyakini dapat menggerogoti kecerdasan spiritual manusia sehingga melemahkan ikhtiar manusia dalam mencari makna kehidupan dan memecahkan masalah-masalah sosial, seperti peduli terhadap perubahan sosial, kebodohan, kemiskinan dan keterbelakangan. Adapun metode yang digunakan dalam artikel ini adalah metode kualitatif kepustakaan (library research). Sumber data yang diperoleh dari hasil studi literature yang dibatasi dengan hal-hal yang memiliki relevansi dengan penelitian ini. Hasil temuan dalam penelitian ini adalah bahwa teknologi modern memberi umat manusia kemungkinan besar memperoleh peningkatan hidup material yang luar biasa namun tidak berarti juga sekaligus menyediakan sarana bagi peningkatan kualitas kemanusiaan. Demikian dimasa depan peran agama akan semakin besar khususnya agama yang dilihat secara totalitas, sebagai jalan hidup, sebagai pemberi makna kehidupan. Ajaran agama seperti Islam yang seharusnya menjadi pedoman untuk penganutnya menjadi sangat penting dalam memberikan bimbingan etika pada manusia termasuk dalam etika pengembangan dan pemanfaatan ilmu pengetahuan dan teknologi. Islam dengan ajaran kerohanian latihan-latihan dalam menghidupkan nurani manusia, nilai-nilainya yang absolut sebagaimana yang terdapat pada al-Qur‘an dan hadis mutawatir, ajaran humanisme, kedudukan akal yang tinggi dalam Islam, sehingga dapat menimbulkan penafsiran rasional adalah agama yang dapat memenuhi kebutuhan umat manusia di zaman modern.

The culture industry should become attractive for capital investment through the development of organizational-economic mechanisms of support in the form of integrated structures as well as through the development of mechanisms of its financing: systems of culture multi-channel backing and state-private partnership which would allow to create prerequisites for the appearance and implementation of new ideas and projects in the culture field, contributing to culture sphere formation as a full-fledged source of state income. As a result of this project implementation, original new fundamental theoretical assumptions and empirical data in the culture industry field and the regional development will be obtained. The project focuses on the study of fundamental basics research of the culture industry functioning, solves scientific problems of the culture industry effectiveness evaluation and direction justification of its support and funding; there are being worked out strategies and mechanisms of the culture industry efficiency development and increase in accordance with the characteristics and needs of regional economies.

Religion: A Very Short Introduction offers a concise and fair account of the vast topic of religion, incorporating insights from different scholarly fields while also respectfully representing diverse religions and varying viewpoints. Everyone who aspires to be an informed global citizen needs to understand religion, since it affects how billions around the world conduct their lives. But most overviews are too wordy or too partisan. This one focuses on the key questions: What is religion? What does it do? How is religion expressed and how has it changed? That story of change begins with the first signs of religion among ancient humans using stone tools, and it ends with modern adherents using computer technology. Religion continues to evolve, and it continues to play an important role in how people deal with recent trends and contemporary problems, from climate change to armed conflict. Religion, the author shows, is both intensifying and alleviating those problems. Religion is pulling us apart and bringing us together.

With almost every news broadcast, we are reminded of the continuing instability of the Middle East, where state collapse, civil wars, and terrorism have combined to produce a region in turmoil. If the Middle East is to achieve a more stable and prosperous future, Egyptwhich possesses the regions largest population, a formidable military, and considerable soft powermust play a central role. Modern Egypt: What Everyone Needs to Know® by Bruce Rutherford and Jeannie Sowers introduces readers to this influential country. The book begins with the 2011-2012 uprising that captured the worlds attention before turning to an overview of modern Egyptian history. The book then focuses on present-day Egyptian politics, society, demography, culture, and religion. It analyzes Egypts core problems, including deepening authoritarianism, high unemployment, widespread poverty, rapid population growth, and pollution. The book then concentrates on Egypts relations with the United States, Israel, Arab states, and other world powers. Modern Egypt concludes by assessing the countrys ongoing challenges and suggesting strategies for addressing them. Concise yet sweeping in coverage, the book provides the essential background for understanding this fascinating country and its potential to shape the future of the Middle East.

Tourism is a characteristic component of modern global life, and is thus intertwined with religion, a similarly central component. Scholars of religion seeking to understand phenomena in which acts of travel and religions are combined need ways to think about the interactions of these two major social and historical forces. While historically the study of acts of travel and the practice of religions tended to focus on dichotomies of pilgrim/tourist and sacred/profane, contemporary scholars recognize the problematic nature of such concepts in analysis. With the rise of secularization, tourists interact with religions for their own purposes, rather than solely institutional ones. This chapter sets out the theoretical and methodological problems of the study of religions and tourism, and discusses how the prominence of leisure in Western societies drives interactions between tourists and religions, giving scholars important access points for the study of religions and cross-cultural interaction.

Advocates of the ideology of modern progress and rationalism are fond of regarding human beings as rational agents and the universe as a collection of inanimate things that obey laws and do not exhibit agency. Yet evidence of nonrational practices of enchantment abounds in every part of human life: people commonly regard things as capable of independent action and expect the universe to respond to their desire for magic, miracles, and action at a distance. Clearly, rationalism is not as pervasive or singularly influential as some would insist. Enchantment consists of the things we do and how we do them to make the world go our way. This book argues that enchantment is not simply an irrational, primitive impulse that needs to be curbed or eliminated, but should be understood as problem solving. Images are ways of working on the world to achieve what people need. Images at Work explores how images operate, what their effects on viewers are, and how enchantment can be understood as visual dynamics that we need to take seriously. Enchantment is more than religion and is not identical with magic. And its effects are not fully discernible apart from its material culture because enchantment is about things and our engagement with them.

The literature on the relationship between religion and health is vast, but it is in a state of disarray. One empirical study has been piled upon another, while little effort has been made to integrate them into a more tightly knit theoretical whole. This book was designed to address this problem. It is the product of 40 years of empirical research, hundreds of peer-reviewed publications, and countless hours of deep reflection. This volume contributes to the literature in three ways: (1) a unique approach to theory construction and model development is presented that is designed to produce a conceptual scheme that is evidence based and empirically verifiable; (2) a new construct—communities of faith—that has largely been overlooked in empirical studies on religion is introduced; and (3) the need is highlighted for a no-holds-barred discussion of how to practice one’s research craft.

Basic questions about religion in the modern world (such as whether it is becoming more or less popular and who believes what) can be answered only with the perspectives and methods of social science. While the arts and humanities can help us understand religious beliefs and behaviour, only social science can provide us with the evidence that will allow us to discern and explain the social patterns, causes, and consequences of religious belief. Only through the statistical examination of big data can we be confident of what any case study represents. In a text described by one reviewer as ‘brilliantly accessible’, an internationally renowned sociologist addresses the major problems of theory and methods in the study of religion. Important topics in religious studies such as conversion, the relative durability of different types of religion and spirituality, and the social circumstances that strengthen or undermine shared beliefs are used to demonstrate the importance of social science and to address methodological issues such as bias, partisanship, and research ethics. Bruce presents a robust defence of a conventionally scientific view of value-neutral social science against its partisan and postmodern critics.

Just a few years ago, Greece appeared to be a politically secure nation with a healthy economy. Today, Greece can be found at the center of the economic maelstrom in Europe. Beginning in late 2008, the Greek economy entered a nosedive that would transform it into the European country with the most serious and intractable fiscal problems. Both the deficit and the unemployment rate skyrocketed. Quickly thereafter, Greece edged toward a pre-revolutionary condition, as massive anti-austerity protests punctuated by violence and vandalism spread throughout Greek cities. Greece was certainly not the only country hit hard by the recession, but nevertheless the entire world turned its focus toward it for a simple reason: the possibility of a Greek exit from the European Monetary Union, and its potential to unravel the entire Union, with other weaker members heading for the exits as well. The fate of Greece is inextricably tied up with the global politics surrounding austerity as well. Is austerity rough but necessary medicine, or is it an intellectually bankrupt approach to fiscal policy that causes ruin? Through it all, Greece has staggered from crisis to crisis, and the European central bank’s periodic attempts to prop up its economy fall short in the face of popular recalcitrance and negative economic growth. Though the catalysts for Greece’s current economic crises can be found in the conditions and events of the past few years, one can only understand the factors that helped to transform these crises into a terrible political and social catastrophe by tracing Greece’s development as an independent country over the past two centuries. In Greece: What Everyone Needs to Know, Stathis Kalyvas, an eminent scholar of conflict, Europe, and Greece, begins by elucidating the crisis’s impact on contemporary Greek society. He then shifts his focus to modern Greek history, tracing the nation’s development from the early nineteenth century to the present. Key episodes include the independence movement of the early nineteenth century, the aftermath of World War I (in which Turkey and Greece engaged in a massive mutual ethnic cleansing), the German occupation of World War II, the brutal civil war that followed, the postwar conflict with Turkey over Cyprus, the military coup of 1967, and-finally-democracy and entry into the European Union. The final part of the book will cover the recent crisis in detail. Written by one of the most brilliant political scientists in the academy, Greece is the go-to resource for understanding both the present turmoil and the deeper past that has brought the country to where it is now.

What is the impact of religious and non-religious beliefs on health care? Health care, an essential aspect of an individual’s physical, emotional, and psychological well-being, is an important way to assess this question. This book studies the relationship of the physical and spiritual domains by investigating how religious belief affects the provision and consumption of public health in three Africa countries: Uganda, Mozambique, and Ethiopia. Results all confirm the impact of religious beliefs on health perceptions, procurement, and provision. Securing good health is a key and universal aspiration. Furthermore, modern medicine is commonly understood as a means to that end. No matter the religious belief, all showed awareness of the importance and efficacy of medical treatment. On the health care provision side, faith-based entities are important, even essential, in health care for the three countries studied. A review of health outcomes, centered around the Millennium Development Goals, reveals general progress across the board. The progress towards the MDG’s has also been made by international ngo’s, including those focused specifically on women’s health. Health seeking behaviour is affected by a holistic mindset in which physical and mental health are intertwined. This world view, observed among adherents of Christianity, Islam, and African Traditional Religion, shapes Africans’ understanding of the world of sickness and health and how best to respond to its complexity. Africans thus pursue health care in a rational way, given their world view, with an openness to, and even preference, for faith-based provision where government efforts may fall short of basic needs.

Economy and mankind are inextricably interlinked. Just as the economy or the production of material wealth is unimaginable without a man, so human existence and development are impossible without the wealth created in the economy. Shortly, both the goal and the means of achieving and realization of the economy are still the human resources. People have long ago noticed that it was the economy that created livelihoods, and the delays in their production led to the catastrophic events such as hunger, poverty, civil wars, social upheavals, revolutions, moral degeneration, and more. Therefore, the special interest of people in understanding the regulatory framework of the functioning of the economy has existed and exists in all historical epochs [A. Sisvadze. Economic theory. Part One. 2006y. p. 22]. The system of economic disciplines studies economy or economic activities of a society. All of them are based on science, which is currently called economic theory in the post-socialist space (the science of economics, the principles of economics or modern economics), and in most countries of the world - predominantly in the Greek-Latin manner - economics. The title of the present book is also Modern Economics. Economics (economic theory) is the science that studies the efficient use of limited resources to produce and distribute goods and services in order to satisfy as much as possible the unlimited needs and demands of the society. More simply, economics is the science of choice and how society manages its limited resources. Moreover, it should be emphasized that economics (economic theory) studies only the distribution, exchange and consumption of the economic wealth (food, beverages, clothing, housing, machine tools, computers, services, etc.), the production of which is possible and limited. And the wealth that exists indefinitely: no economic relations are formed in the production and distribution of solar energy, air, and the like. This current book is the second complete updated edition of the challenges of the modern global economy in the context of the coronary crisis, taking into account some of the priority directions of the country's development. Its purpose is to help students and interested readers gain a thorough knowledge of economics and show them how this knowledge can be applied pragmatically (professionally) in professional activities or in everyday life. To achieve this goal, this textbook, which consists of two parts and tests, discusses in simple and clear language issues such as: the essence of economics as a science, reasons for origin, purpose, tasks, usefulness and functions; Basic principles, problems and peculiarities of economics in different economic systems; Needs and demand, the essence of economic resources, types and limitations; Interaction, mobility, interchangeability and efficient use of economic resources. The essence and types of wealth; The essence, types and models of the economic system; The interaction of households and firms in the market of resources and products; Market mechanism and its elements - demand, supply and price; Demand and supply elasticity; Production costs and the ways to reduce them; Forms of the market - perfect and incomplete competition markets and their peculiarities; Markets for Production Factors and factor incomes; The essence of macroeconomics, causes and importance of origin; The essence and calculation of key macroeconomic indicators (gross national product, gross domestic product, net national product, national income, etc.); Macroeconomic stability and instability, unemployment, inflation and anti-inflationary policies; State regulation of the economy and economic policy; Monetary and fiscal policy; Income and standard of living; Economic Growth; The Corona Pandemic as a Defect and Effect of Globalization; National Economic Problems and New Opportunities for Development in the conditions of the Coronary Crisis; The Socio-economic problems of moral obsolescence in digital technologies; Education and creativity are the main solution way to overcome the economic crisis caused by the coronavirus; Positive and negative effects of tourism in Georgia; Formation of the middle class as a contributing factor to the development of tourism in Georgia; Corporate culture in Georgian travel companies, etc. The axiomatic truth is that economics is the union of people in constant interaction. Given that the behavior of the economy reflects the behavior of the people who make up the economy, after clarifying the essence of the economy, we move on to the analysis of the four principles of individual decision-making. Furtermore, the book describes how people make independent decisions. The key to making an individual decision is that people have to choose from alternative options, that the value of any action is measured by the value of what must be given or what must be given up to get something, that the rational, smart people make decisions based on the comparison of the marginal costs and marginal returns (benefits), and that people behave accordingly to stimuli. Afterwards, the need for human interaction is then analyzed and substantiated. If a person is isolated, he will have to take care of his own food, clothes, shoes, his own house and so on. In the case of such a closed economy and universalization of labor, firstly, its productivity will be low and, secondly, it will be able to consume only what it produces. It is clear that human productivity will be higher and more profitable as a result of labor specialization and the opportunity to trade with others. Indeed, trade allows each person to specialize, to engage in the activities that are most successful, be it agriculture, sewing or construction, and to buy more diverse goods and services from others at a relatively lower price. The key to such human interactions is that trade is mutually beneficial; That markets are usually the good means of coordination between people and that the government can improve the results of market functioning if the market reveals weakness or the results of market functioning are not fair. Moroever, it also shows how the economy works as a whole. In particular, it is argued that productivity is a key determinant of living standards, that an increase in the money supply is a major source of inflation, and that one of the main impediments to avoiding inflation is the existence of an alternative between inflation and unemployment in the short term, that the inflation decrease causes the temporary decline in unemployement and vice versa. The Understanding creatively of all above mentioned issues, we think, will help the reader to develop market economy-appropriate thinking and rational economic-commercial-financial behaviors, to be more competitive in the domestic and international labor markets, and thus to ensure both their own prosperity and the functioning of the country's economy. How he/she copes with the tasks, it is up to the individual reader to decide. At the same time, we will receive all the smart useful advices with a sense of gratitude and will take it into account in the further work. We also would like to thank the editor and reviewers of the books. Finally, there are many things changing, so it is very important to realize that the XXI century has come: 1. The century of the new economy; 2. Age of Knowledge; 3. Age of Information and economic activities are changing in term of innovations. 1. Why is the 21st century the century of the new economy? Because for this period the economic resources, especially non-productive, non-recoverable ones (oil, natural gas, coal, etc.) are becoming increasingly limited. According to the World Energy Council, there are currently 43 years of gas and oil reserves left in the world (see “New Commersant 2007 # 2, p. 16). Under such conditions, sustainable growth of real gross domestic product (GDP) and maximum satisfaction of uncertain needs should be achieved not through the use of more land, labor and capital (extensification), but through more efficient use of available resources (intensification) or innovative economy. And economics, as it was said, is the science of finding the ways about the more effective usage of the limited resources. At the same time, with the sustainable growth and development of the economy, the present needs must be met in a way that does not deprive future generations of the opportunity to meet their needs; 2. Why is the 21st century the age of knowledge? Because in a modern economy, it is not land (natural resources), labor and capital that is crucial, but knowledge. Modern production, its factors and products are not time-consuming and capital-intensive, but science-intensive, knowledge-intensive. The good example of this is a Japanese enterprise (firm) where the production process is going on but people are almost invisible, also, the result of such production (Japanese product) is a miniature or a sample of how to get the maximum result at the lowest cost; 3. Why is the 21st century the age of information? Because the efficient functioning of the modern economy, the effective organization of the material and personal factors of production largely depend on the right governance decision. The right governance decision requires prompt and accurate information. Gone are the days when the main means of transport was a sailing ship, the main form of data processing was pencil and paper, and the main means of transmitting information was sending letters through a postman on horseback. By the modern transport infrastructure (highways, railways, ships, regular domestic and international flights, oil and gas pipelines, etc.), the movement of goods, services and labor resoucres has been significantly accelerated, while through the modern means of communication (mobile phone, internet, other) the information is spreading rapidly globally, which seems to have "shrunk" the world and made it a single large country. The Authors of the book: Ushangi Samadashvili, Doctor of Economic Sciences, Associate Professor of Ivane Javakhishvili Tbilisi State University - Introduction, Chapters - 1, 2, 3, 4, 5, 6, 9, 10, 11,12, 15,16, 17.1,18 , Tests, Revaz Shengelia, Doctor of Economics, Professor of Georgian Technical University, Chapters_7, 8, 13. 14, 17.2, 17.4; Zhuzhuna Tsiklauri - Doctor of Economics, Professor of Georgian Technical University - Chapters 13.6, 13.7,17.2, 17.3, 18. We also thank the editor and reviewers of the book.

Since antiquity, magic and the occult have had great popularity among all walks of life. Nowadays, by its popularity, magic and its elements are extremely popular. Because of this, this field is crowded with a large number of fraudsters who take advantage of people's "naivety" and their belief in miracles. This article will examine the relationship between science, magic and religion, separating each concept from the other. Legal ways of regulating this type of activity and ways of dealing with such an unusual phenomenon, which can neither be seen nor touched, will be considered

AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.

AbstractAs a modern construction method, prefabricated building has been widely used in the construction field for its high efficiency, fast and sustainable characteristics. However, the traditional construction method has some problems such as low efficiency, high cost and difficult quality control. In order to solve these problems, this paper adopts Building Information Modeling (BIM) technology as the main application method, and discusses the application of BIM in prefabricated buildings. BIM technology can improve the efficiency of design and construction, reduce errors and conflicts, and improve building quality and sustainability. Through the application of BIM technology, prefabricated buildings can better meet people’s needs for efficient, fast and sustainable construction. Through the research in this paper, the application of BIM technology enables the design and construction of building projects to be carried out more efficiently, and the application of BIM in prefabricated buildings can provide better user experience and satisfaction. This can promote the development of the construction industry in a digital and intelligent direction.

Abstract Tibetan Buddhism was virtually unknown outside of its Himalayan stronghold before the Chinese occupation of Tibet, which precipitated an exodus eventually numbering more than 100,000, including most of its prominent lamas. Almost immediately, Westerners began to1 find their ways to India and Nepal, to establish relationships with these teachers, and to invite them to travel and live in the West. In little more than forty years, this little known branch of the world’s quietest major religion has reached around the globe to establish a presence in nearly every major city and area of the West. Hundreds of thousands of Westerners are now involved in some way with Tibetan Buddhism, and while it may or may not eventually become a major religion in the West, it has become clear that there is only one major barrier to its further expansion: the emergence of a cadre of Western-born teachers. Even if there were enough qualiWed Tibetan teachers who were willing to live in the West (and there are not, given the rapid expansion of Tibetan Buddhism), there are many reasons that reliance on Tibetan teachers alone would impede the development of Tibetan Buddhism there. Tibetan lamas need Wnancial support that is beyond the means of many smaller Buddhist centers. They have their own problems dealing with life in a foreign place where they are often isolated from other Tibetans and by the language barrier.

Abstract If religious madness was integral to the professional interests of early psychiatry, its significance went beyond the goal of attaining institutional control over madness in “boundary disputes” with religious healers. For under lying the problem of the continued consultation by the sick and needy of nonmedical healers was the broader problem of culture: those masses of people whose supernatural understanding of mental afflictions remained far removed from the secular and naturalistic terms of mental medicine. It was this supernatural thinking that fed the continued use by communities of religious and magical “quacks”; and it was also this that made it sometimes impossible, as the Eberbach cases will show, to medically treat the religiously insane, since they refused to even see themselves as sick.

Chapter one questions the religious–secular binary in its various forms as a key part of the cognitive apparatus of liberal ideology. The religious and the non-religious secular form a mutually parasitic binary with a difficult-to-discern imagined border. These discursive formations construct the right to the unlimited accumulation of private property as the modern sacred, and yet simultaneously disguise and mystify liberal market economics as a hard-nosed science revealing empirical facts about the world. By looking carefully at an example of an academic representation of Burmese collective identity, it tries to show how binary categories of the understanding with no clear content, work to give secular liberal market values to appear as normal and inevitable. These values, which appear in consciousness as common sense empirical reality, are themselves metaphysical faith postulates.

In the early-18th-century context there was an intimate connection between problems concerning the existence of the material world and problems of natural religion. Two issues are of particular importance for understanding Hume’s irreligious intentions in the Treatise. First, if we are unable to establish that we know that the material world exists, then all arguments for the existence of God that presuppose knowledge of the material world (i.e., its beauty, order, design, etc.) are placed in doubt. Second, if we are naturally disposed to believe in the existence of body, but this belief is false, then it seems to follow that God must be a deceiver—or does not exist. Hume’s arguments in 1.4.2, I maintain, are finely crafted to present both these (irreligious) challenges to the orthodox view.

Princeton, read a trustees’ report in January 1927, “has always recognized a dual obligation to its undergraduates.” One side of this commitment involved providing “a curriculum which will meet the needs of a modern university” and the other involved creating within students “those spiritual values which make for the building of character.” Wilson had reshaped Princeton into a modern university and had left as his legacy an unyielding commitment to serving national interests. Undergraduate education, graduate training, and a variety of impressive specialized research programs enabled the university to help meet the nation’s need for liberal, civic-minded leaders and the demand for science and practical technology. Wilson and his successors in early-twentieth-century Princeton continued to insist, like their nineteenth-century predecessors, that Protestantism was indispensable to the public good and that civic institutions, such as Princeton, served public interests when they sought to inculcate students with a nonsectarian Protestant faith. In this way, the university, they believed, helped mainline Protestantism play a unifying and integrative role in a nation of increasing cultural and religious diversity. By doing so, they reasoned, Princeton, like other private colleges and universities, would maintain its historic religious mission to advance the Christian character of American society. During the presidency of Wilson’s successor, John G. Hibben, controversies challenged the new configuration of Princeton’s Protestant and civic missions. These controversies, however, helped to strengthen the new ways in which the university attempted to fulfill its religious mission in the twentieth century. In liberal Protestantism, the university found a religion that was compatible with modern science and the public mission of the university. Those traditional evangelical convictions and practices that had survived Wilson’s presidency were disestablished during Hibben’s tenure. Fundamentalists’ criticisms of the university hastened this process in two ways. Sometimes fundamentalist attacks upon the university convinced the administration to adopt policies that guaranteed the displacement of traditional evangelical convictions and practices. This was the case, for example, when fundamentalists’ condemnations of the theological liberalism of the university’s Bible professor accelerated the administration’s approval of a policy of academic freedom.

A key characteristic of modern Hinduism has been its interaction with forces of globalization. This interface has produced creative expressions of the religion globally. This chapter outlines the global movement of Indians (and Hindus) from the colonial period onwards and focuses on their everyday lives to reveal how Hindu religiosities have been reconfigured in new locales. Specifically, devotional Hinduism—seen in the persistence of domestic worship, growth of Hindu temples, and enactment of festivals and processions—has marked the life of overseas Hindu communities. In diasporic spaces, popular Hinduism is defined by religious syncretism and hybridity in a liberal approach to deities, symbols, philosophies, and ritual practices associated with non-Hindu religious traditions. An inclusive and plural notion of ‘Hindu diaspora’ needs to attend to more than ‘Indian’ variations of Hinduism abroad and to focus also, for example, on Sri Lanka and Nepalese diasporic Hindu experiences.

Abstract When I drew my first sketch for a contribution to this volume from mainly European literature on Indian and Germanic cultures and religions from the nineteenth century and the first half of the twentieth century, I found that it would be easy to come up with concrete notions and quotations of criticism of asceticism and qui­ etism. I have to confess that after browsing the immense amount of material I ran into two problems: First, there is the problem of defining asceticism. I initially looked up the word asceticism in some of the standard research sources. Walter 0. Kaelber’s article on “Asceticism” in Eliade’s Encyclopedia of Religion states that “the modern word asceticism had eluded any universally accepted definition.”1 Second, beyond the difficulty of finding a clear definition of asceticism, there is the problem of uncovering the full scope of the criticism of asceticism, because very often this criticism is not explicit and remains hidden and somewhat elusive.

The situation around Ukraine can be described now as a «global disaster». Outlining the range of ethical and bioethical problems caused by military action, the security issues of our citizens come to the fore (especially vulnerable categories - children, the elderlypeople, people with special needs, pregnant women); problems caused by the inability to provide medical care (from lack of resources and medical staff to lack of ways to evacuate the wounded); environmental problems caused by the actions of the aggressor; problems arising from forced migration. Despite the ethnic, religious, socio-cultural and moral differences of different members of modern society, there is a need for a new understanding of tolerance and its limits, which can be realized through the use of ethical theories of distributive justiceandvirtue ethics. Key words: ethical theories, bioethics, virtue ethics, global disasters

The progressive secularization of Europe has become an undeniable social fact in recent decades. The separation of state and church, religion and politics, is now widely regarded as the fundamental achievement of modern times. At the same time, however, Europe follows a tradition of Christianity that is over 1,500 years old. At the meeting of the Central Committee of the World Council of Churches (February 9-15, 2022), it was emphasized, among other things: "European churches are struggling with the influence of a secularized society on their lives and witness." Individual churches cannot solve complex problems, but together there would be more opportunities than challenges. In Montenegro, about half of the population (with higher education) sees a promising future for their country in ecumenical and cosmopolitan thinking and action. Another part of the population of Montenegro still sees nationalist structures and their political representatives as salvation and maximum independence for their country. However, in a populist way, the fact that, especially small countries, need external partnerships is ignored. It seems that the politicians in question are more concerned about their position, about which Caesar said in ancient times: "It is better to be first in a Gallic village than second in Rome". To explain ecumenism in more detail, let's use an analogy - imagine that all Christian churches are housed in one multi-story building. Each church occupies one floor. What good is it for a church on the 20th floor, for example, to only reinforce the walls and floors in its premises for stabilization, if the foundation of the entire house, including the supporting pillars (which connect several floors in the lower and upper parts) would be unstable. Many church decision-makers today see ecumenism as an opportunity for preservation, salvation and future-oriented influence on the "house" of Christian cultural heritage. It should be noted that, although an increasing part of the European population stopped participating in traditional religious practice (at least, regularly), the level of private religious beliefs remained relatively high.

Television broadcasting is one of the main ways to spread information and entertainment to millions of people around the world. The quality of the television broadcast signal plays an important role in meeting the needs of viewers and the successful broadcast of programs.

Komedya, or moro-moro, is a genre of the Philippine national theater that was flourishing from the second half of the 17th century until the second half of the 19th century. The genre formation was a part of catholic missioners propaganda activities. In time, komedya became the most popular dramatic genre in colonial Philippines. The common features of komedya are: 1) the central theme of komedya is fight between Christians and Muslims, where Christians always win; 2) actions described in komedya never take place in the Philippines, but in an exotic country, for instance in Turkey or in Armenia; 3) Spanish missioners played an important role in the formation of the genre; 4) komedya is the national theater; 5) komedya is a secular genre as adventures dominate over the religious motives. In the middle of the 19th century komedya was criticized by the most progressive Filipinos for being extravagant, lacking logic and not touching upon current Philippine problems. By the beginning of the 20th century komedya was not staged anymore almost everywhere in the Philippines. Its place was taken by the other genres. A number of actions to bring komedya back to its former popularity have been undertaken from the 1970s with the great support of the cultural center of the Philippines and University of the Philippines. It is important to mention that the genre is being changed in order to correspond the needs of the modern Philippine society. For example, the Muslim conflict is not the main topic of the modern Philippine national play as it contradicts the national policy of the Philippines.

"The problem of motivation is one of the most important in determining the driving mechanisms that force a person to learn, work, master something new. Motivation to work is one of the key elements of challenging yourself on the way to self-development. Motivation has deep psychological and moral roots and is a complex multifaceted phenomenon that often defies logical comprehension. In addition, it is an ephemeral, elusive thing; it is not a permanent feature of a person in one or another area of his activity. Accordingly, it is the problem of origin, retention, and in a good scenario of strengthening the motivation that is in one of the first place among the tasks that modern teachers face. Rapid scientific and technological development and progress in various fields of knowledge, new scientific and technical discoveries and the need for new high-tech developments require specialists with a high level of education and high-quality professional training. This applies not only to scientific and technical spheres, but also to natural-applied and humanitarian areas. All this makes higher education today a prestigious and extremely attractive goal for most young people, making young people use their studies at a university as a social lift for further personal development and career development. At the same time, a situation is observed when entering universities, many young people are faced with a serious problem of lack of motivation to learn, or they are demotivated in the learning process, which often leads to a very low level of quality of their studies, and sometimes makes them interrupt study for academic leave or give it up completely. Pedagogical science has accumulated a wealth of experience in studying this problem, however, the modern challenges of a changing world require pedagogy to constantly monitor changes and search for new approaches to solving the problems that students have in the course of obtaining higher education. The authors study this problem, taking as an example Russia, which is a country at the crossroads of Europe and Asia, where features of European and Eastern culture are combined in people. The authors approached the issue from several important angles. The article analyzes the socio-economic and political characteristics that affect the motivation for learning among young people. Particular attention is paid to the state of the current Russian society, spiritual and moral guidelines of young people, their goals and views on life and their own future. The authors emphasize the importance of family, religion and spiritual and moral development in the issue of motivation to work and study. The authors come to the conclusion that the problem of lack of motivation is based on a combination of reasons, but its root is primarily in the family upbringing of the student, as well as in his moral component and emotional and psychological maturity of the individual. The article provides an overview and some of the changes in student motivation associated with the COVID-19 pandemic and online learning. It is important to note that in the course of their research, the authors relied on their many years of experience in teaching at higher educational institutions in Russia."

The fact that progressive theologians and Marxist-humanist sociologists of religion had publicly displayed a significant level of mutual understanding and reached notably similar conclusions regarding Church-state relations by the early 1990s cannot obfuscate the controversies within the sphere of societal life in Yugoslavia that remained least affected by the principles of socialist self-management democracy. On the surface, the relationship between the Catholic Church and the state authorities in Slovenia, the northernmost and predominantly Catholic republic of Yugoslavia, appeared fairly peaceful and cooperative throughout the late socialist period. Furthermore, as this paper illustrates, Slovenian religious policy was proposed as a sophisticated model for the inclusive life of believers in a modern socialist society and presented to Vatican diplomats, international experts, and foreign journalists. Nonetheless, during that period, the more independent intellectuals, Catholic and Marxist alike, who warned that the Slovenian Catholic Church was departing from the course of the Second Vatican Council and that the Communist Party should abandon its orthodox Marxist-Leninist understanding of religion to foster genuine dialogue, were marginalised. Instead, there were lengthy debates focusing on whether certain social activities of the Catholic Church encroached on the domain designated for initiatives of the League of Communists and the Socialist Alliance of Working People. With a mounting crisis and increasing public pressure, some public religious manifestations were allowed in the second half of the 1980s, but the fundamental problems remained unaddressed. Although the liberalization of public discourse in Yugoslavia’s final years brought to the fore issues such as freedom of religion and freedom from religion ‒ both of which were integral to the contested programme of the ruling Communist Party and the type of socialist secular society the Slovenian reformed Communists sought to establish ‒, there was not enough time to rework the entrenched religious policy that had alienated many religious citizens.

Being one of the most important values of modern society, a favorable environment requires not only carefully elaborated norms that will allow it to be protected from possible damage, but also, in case of its infliction, to form mechanisms for compensation of damage and restoration of harm in various ways. Today, humanity, more than ever, needs to realize the importance of caring for the environment in order to preserve it for future generations.

Modern education and pedagogy are among the most important areas in the modern world. They reflect the current state of society and determine its future. The task of science and practice in this direction is to find new approaches and teaching methods that would meet the needs of not only society, but also each individual. Every year the requirements for education and teaching methods change, which requires constant development of pedagogical technologies and techniques. In this article we will consider the main trends, problems and prospects for the development of modern education and pedagogy

Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.

The article notes that with the beginning of Russia's military aggression and its insidious attack on Ukraine on February 24, 2022, we have new accents in our approaches to understanding the phenomenon of happiness. Ukrainian churches and religious organizations have given a proper assessment of the war waged by Russia against Ukraine. At the same time, solving the problem of happiness is not relevant and, in general, characteristic of the Christian tradition, in which the category of holiness is analogous to the perception of the happy way of life of the individual. In this article, the author compares the concepts of happiness and holiness through the phenomena of holiday, sin. The author considers new theological approaches to understanding "social" and "collective" sin. Understanding holiness as the ability to overcome suffering, to affect, allows us to distinguish two types, ascetic and corporeal. Holiness as a life-affirming principle (ability to live) is reflected in the phenomenon of the folk type of holiness, the origin of which is attributed to the seventeenth - nineteenth centuries, associated with the active process of desacralization of all spheres of life. Modern theologians speak of the need for a positive, optimistic perception of the surrounding reality in order to fulfill the individual mission of Orthodox believers, linking the implementation of this mission with the acquisition of a special state of holiness. There is a "theology of earthly realities" that overcomes the gap between the sacred and the secular, postulates the need for a conscious faith that loves the world and makes people happy. Key words: holiness, holiday, folly, sin, happiness

The article analyzes the state of development of Ukrainian advertising in the conditions of the Russian-Ukrainian war. Studying the work of Ukrainian advertising agencies during the war is a unique experience of Ukrainian specialists during the war. The article emphasizes that Ukrainian advertising agencies have become an example for global corporations with their resilience and courage. The study of the place of Ukrainian advertising agencies in the world system made it possible to state that the domestic industry is developing in step with the world one. This was facilitated by the fact that Ukrainians quickly adapt to modern technologies and catch global trends. In some areas of advertising, Ukrainian agencies are one step ahead of European and American ones. Communication with Ukrainian heads of advertising campaigns, marketers and target specialists, who were directly involved in the “rescue” of companies at the beginning of the war, made it possible to find out how the business development strategy changed, what tactical solutions they used at the beginning of the war, and how they optimized the work of the team. The results of the research give grounds for asserting that in the conditions of the Russian-Ukrainian war, many brands have developed new rules for content and communication in social networks. The content strategy of brands needs maximum adaptation to new realities. The traditional division of content into branded, selling, fan and interactive content is losing its relevance. This market niche is occupied by social, supportive and useful content. In particular, as an example of social brand content, we can name: the national position of an advertising agency, support of the Armed Forces of Ukraine, assistance to consumers, new adapted services, HR information about agency support, assistance to temporarily displaced persons, volunteering. Ukrainian advertising agencies were able to quickly adapt to the conditions of the war, entered international markets, took care of their employees and continue their work. Keywords: advertising, agencies, Russian-Ukrainian war, social networks, work with clients, personnel problems.