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LIMITS OF SOCIAL COMMUNICATION IN ORTHODOX RATIONALITY

100%
Padporyn I. G.
Studies in Logic, Grammar and Rhetoric
|
2008
|
issue 13(26)
61-72
EN
This paper is dedicated to a theoretical determination of the limits of secular social communication in Orthodoxy as a representative form of Christian rationality. The nature of the Orthodox faith allows us to expect that problem of social communication in Orthodoxy occurs from Orthodox rationality, and communicative limits are determined by canonical positions. From the standpoint of internalistic approach to the problem of the social participation, Orthodoxy finds the abruption between social and spiritual activity.
2

Prawosławie w poradzieckiej tożsamości narodowej. Studium przypadku mołdawskich Gagauzów

88%
Oleksy P.
Sensus Historiae. Studia interdyscyplinarne
|
2011
|
issue 1(2)
123-133
EN
The purpose of the article is to present, the roles of religion in identity of contemporary, post soviet nations. The author uses the example of Orthodox faith and national identity of the Gagauz. The Gagauz are the people that speaks language from Turkish group of languages and profess Orthodox Christianity. Nonetheless the role that religion plays in their national identity is not so clear. Firstly, the Gagauz are not very religious nowadays. Secondly, in the questionnaire made by author in Gagauzia the majority of the respondents pointed on the tradition and national language as the most important parts of their national identity. Moreover that was the most discussed problem in the science literature about the Gagauz. From one side we have scientists like Kvilnikova and Papcova who says that Orthodox faith is one of the most important part of Gagauzian national identity. From other side we have scientists wheach leads Guboglo who says that it is a true that religion was important for the Gagauz in the past, but nowadays it is meaningless for their national identity. Author of the article highlights the arguments of both sides. In conclusion author says that Orthodox faith is still one of the most important components of the national identity of the Gagauz. He does not deny the facts of the atheizing of society or strong bounding to tradition. The first is caused by communist indoctrination, the second by need to separate from Bulgarians and other Orthodox nations. Most important is that the Gagauz perceive themselves as a “turkophone Christians”. This allows them to feel unique from one side, and to feel that they are a part of big orthodox family from other side.
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