Name
Topchiev Mikhail Sergeevich
Scholastic degree
•
Academic rank
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Honorary rank
—
Organization, job position
Astrakhan state university
Web site url
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Articles count: 2
The article deals with influence of the institution of
family on the transgressing experience in its various
forms. The problem is quite relevant in view of the fact
that the society gets out of structural limitations.
Increasingly, social actors step over the border, which
for many ordinary people are considered immutable,
violate generally accepted course of events, the
established norms of behavior and morality. In this
regard, the authors discuss the phenomenon of
transgression as an integral part of modern society,
which is understood as a strategy to overcome social
taboos, violation of cultural traditions, moral and
religious regulators. In addition, the transgression may
be regarded as a manifestation of freedom. Freedom
from rules, regulations, prohibitions, including
religious ones. And then it is quite possible the
emergence of such a phenomenon as a religious
transgression. The authors give a definition of
religious transgression, which is the process overstep
religious prohibitions designed to separate the man
from his immersion in faith, radical overcoming taboos
of religion, the transition from one religion to another.
The article presents the results conducted in 2016 a
search of sociological research on the basis of
Astrakhan State University. Based on these studies, the
authors conclude that it is the family becomes the
unifying factor that helps in keeping the values in the
course of religious transgression
Main purpose of this article is identification of the base directions and problem points of the interfaith relations in the territory of modern Prikaspy. As the major methodology of the research author apply a comparative analysis of basic tendencies of expansion a confessional situation in the researches region. In the article there are allocated two main vectors of the Caspian confessional relations in two macro religions (Islam and Buddhism). The author mark out the most painful and problem point, so-called “wahhabism” vector, that demands close attention from position of confessional safety for Prikaspy