Risks of interaction between secular and religious cultures in the digital age

M. Orlov
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Abstract

Introduction. It is determined that the description of the vectors of transformation of the boundaries of the secular and religious in the modern digital environment requires the need to track the anthropological origins of the issue. It is indicated that in the process of transition from secular to post-secular culture, not just the values and needs of people were transformed, but a new format of anthropological reality appeared. Theoretical analysis. It is found that in the conditions of the digital world, two new generations were born and grew up, whose lives were closely connected with information technologies. It is revealed that both generations find the source of value orientations in the Internet space, so their identification directly depends on virtual socialization. It is proved that in the conditions of a digital society, it is difficult for traditional religions to build relationships with young people, since religious systems themselves require considerable time to adapt to changes and legitimize new forms of work. The digital space provides a unique opportunity for continuous and free communication for members of religious communities, but at the same time it is dangerous because it becomes an open platform for conflicts. Conclusion. It is noted that the risks of communication of the secular and post-secular themselves are of an international, universal nature. The essence of cyberreligion and the degree of responsibility of traditional religions to society are determined.
数字时代世俗文化与宗教文化互动的风险
介绍。确定了在现代数字环境中对世俗和宗教边界转换矢量的描述,需要对问题的人类学起源进行追踪。指出在从世俗文化向后世俗文化过渡的过程中,不仅人的价值观念和需求发生了转变,而且出现了一种新的人类学现实形态。理论分析。我们发现,在数字世界的条件下,新一代的人出生和成长,他们的生活与信息技术紧密相连。研究发现,两代人都在网络空间中寻找价值取向的来源,因此他们的认同直接依赖于虚拟社会化。事实证明,在数字社会的条件下,传统宗教很难与年轻人建立关系,因为宗教系统本身需要相当长的时间来适应变化并使新的工作形式合法化。数字空间为宗教团体成员提供了持续和自由交流的独特机会,但同时也很危险,因为它成为冲突的开放平台。结论。值得注意的是,世俗和后世俗本身的传播风险具有国际性和普遍性。确定了网络宗教的本质和传统宗教对社会的责任程度。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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