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Давыдов И. В. (Епископ Якутский и Ленский Зосима). Якутский протоиерей Николай Миронович // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2010. Вып. 2 (35). С. 32-51.
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The Polish Autocephalous Orthodox Church, Pskov Orthodox Mission, Metropolitan Sergius (Voskresensky), Yakutsk diocese
Bishop of Yakutsk and Lensk Zosima (Davydov I.)
Давыдов И. П. От иконописи — к иконике (критический анализ эпистемы православной иконологии) // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 2 (40). С. 49-58.
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This article analyses the meaning ofvarious terms: eikonika, iconology, iconography, the philosophy of the icon, the theology of the icon, as well as the terms ierotopia and ierotopika. It concludes by establishing a hierarchy of disciplines relating to the study of the icon by referring to various meta-theoretical and inter-disciplinary levels of research and by assigning a place in the hierarchy of scientific disciplines to Orthodox iconology.
ORTHODOX ICON, ICONIC SIGN, PHILOSOPHY OF THE ICON, THEOLOGY OF THE ICON, SCIENCE OF ICONS, ICONOGRAPHY, ICONOLOGY, IKONIKA, IEROTOPIA, IEROTOPIKA
Давыдов И. П. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 2 (40). С. 148-151. — Rev. op.: Мюррей М., Рей М. Введение в философию религии. М.: ББИ, 2010 (Богословие и наука). 410 с.
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Давыдов И. П. Философия? Религии? // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 6 (44). С. 123-128. — Rev. op.: Философия религии: альманах 2006—2007 / В. К. Шохин, отв. ред. Наука, 2007; Философия религии: Альманах 2008—2009 / В. К. Шохин, отв. ред. Языки славянских культур, 2010; Философия религии: Альманах 2010—2011 / В. К. Шохи
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Давыдов И. П. Сравнительно-функциональный анализ мифа и ритуала как составляющих частей мифоритуального религиозного комплекса // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 1 (45). С. 39-56.
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The author treats the problem of ritual studies as relevant to the study of religion. Mytho-ritual is a relatively new concept, unfamiliar to many specialists. The author tries to define this concept, trace its origin and essential characteristics, and finally, on the basis of all this, posit a link uniting myth and ritual. Importance is given to the functional analysis of ritual, highlighting the essential role of ritual and rite. The theories of the Bielefeld and Moscow schools, the theory of V. N. Toporov regarding religious ritual, and those regarding ritual and rite proposed by A. K. Baiburin and K. S. Saringulyan are examined. The author then proceeds to an analysis of the functions of myth and examines the theories of M. Eliade and the Cambridge School. Finally the author compares the various functions of myth and ritual and fi nds that the number of actual functions of myth proposed by Russian and foreign experts, sociologists, ethnologists and folklorists, is rather small and closer in number to that of the functions of religion rather than of ritual. The author enumerates 36 functions of ritual as compared to only 12 functions of myth and 24 functions of religion.
religion, mytho-ritual, functions of myth, functions of ritual, ritual studies, sociology of religion, ethno-linguistics, functional analysis, comparative analysis
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Давыдов Д. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 1 (45). С. 119-123. — Rev. op.: Крылов А. Н. Религиозная идентичность. Индивидуальное и коллективное самосознание в постиндустриальном пространстве. М.: Икар, 2012. 306 с.
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Давыдов И. П. Кульпабилизация как функция религии // Вестник ПСТГУ. Серия I: Богословие. Философия. 2014. Вып. 2 (52). С. 115-126. DOI: 10.15382/sturI201452.115-126
The author continues his study of the functions of religion. The first section is devoted to a description of the various approaches to a functional analysis of religion suggested by members of the Bielefeld School of Sociology (Franz-Xaver Kaufmann, Hans Küng, Niklas Luhmann), by Thomas O’Dea, as well as by Russian experts: Yablokov, Tokarev, and Kagarov. In this context, the author studies the question regarding the functionality specific to religion, particularly in relation to magic. The author suggests that the post-modern paradigm allows him to define and describe a new and specific function of religion: that of culpabilisation. In order to explain and better define this function (that of sensing or placing guilt), the author turns to a study of the origins of the feelings of guilt and the way guilt is defined by semantics and metaphysics. Guilt feelings are described in the works of some of the foremost experts in the fi eld of twentieth century philosophy and theology: René Girard (anthropologist), Gilles Deleuse and Paul Ricoeur (philosophers), Karl Rahner (theologian) and Julia Kristeva (semiotician), together with concepts drawn from Freud (psycho-analytics) and Pitirim Sorokin (sociology). All these are representative of the post-modern paradigm and worked in the fields of classical or non-classical paradigms. The author concludes that religious culpabilisation precedes the institution of organized religion and the setting apart of a priesthood or professional clergy. Its development is set along the following logical chain of the development of phenomena: Soteriology — Eschatology — Hamartology — Theodicy — Culpabilisation.
Philosophy of Religion, Sociology of Religion, Functions of Religion, Functional Analysis, Guilt, Sin

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