the evolution of the mankind from its origin to the Judgment Day and, thereby, this period was historical, it intertwined in the historical way of the mankind. The religious tradition assumes that the infinity, immortality comes after the Last Judgment. The world cultures and philosophy followed another way. They believed that history also has the beginning, but has no end. Thus, various ideologies and world outlooks were formed which inspired an individual and the mankind to follow the supreme ideals and values. However, the world religions, on the one hand, and philosophy and culture, on the other hand, differed essentially in understanding and interpreting time and, hence, in understanding and interpreting the historical evolution.
If the world religions stated that both the man and his activities depended on and were determined by God, His Dispensation, the world culture and philosophy considered the man to be the basic history-maker. This divergence concealed great difficulties and dangers. From the viewpoint of the world religions there can be no policy, economy, history etc. as the result of only human efforts since all depends on God, His Will. In this sense the only policy, economy and history is true which carries out the Divine Plan. Meanwhile from the viewpoint of philosophy and culture all depends on the individual.
Throughout millenia these positions came closer together or diverged. Nowadays this process has become more complicated. Significant divergences in philosophic, cultural and religious understanding and interpretation of the world are supplemented with sharp divergences within both world religions and world culture and philosophy. We suppose this to be the very cause of world wars, confrontations and collisions of civilizations that have antagonistic nature.
At the same time both the world religions, the world culture and philosophy developed throughout the history various matrixes of the spiritual formation of the individual and the mankind which is based on the supreme values: truth, good, love, beauty, mercy, etc. Here the world religions and the world philosophy and culture have much in common. The analysis shows it is the way which the mankind should follow not only to preserve itself but also to develop further, improving and perfecting the world. It is important not to get off from this true way. And this assumes our understanding that there can be no true policy, economy, social, scientific and technical progress if they are not based on the supreme values developed by the world religions, world culture and philosophy such as truth, good, beauty, love, mercy.
Therefore, we should not separate and contrast the world religions, philosophy and culture, Logos and the Divine Word, but we should base on what unites them and what really helped, helps and will help the man and the mankind to follow the righteous, true and the only way of progress and salvation.
Примечания
1
См. С. Крамер. Шумеры. Первая цивилизация на Земле. М., 2002.
2
А. Г. Кифишин. Древнее святилище Каменная Могила. Опыт дешифровки протошумерского архива XII–III тысячелетий до н. э. Т. 1. Киев, 2001. С. 14.
3
См. С. Крамер. Шумеры. Первая цивилизация на Земле. М., 2002. Гл. 4.
4
А. Г. Кифишин. Древнее святилище Каменная Могила. Опыт дешифровки протошумерского архива XII–III тысячелетий до н. э. Т. 1. Киев, 2001. С. 31.
5
А. Г. Кифишин. Древнее святилище Каменная Могила. Опыт дешифровки протошумерского архива XII–III тысячелетий до н. э. Т. 1. Киев, 2001. С. 39.
6
Там же. С. 42.
7
А. Г. Кифишин. Древнее святилище Каменная Могила. Опыт дешифровки протошумерского архива XII–III тысячелетий до н. э. Т. 1. Киев, 2001. С. 48.
8
Там же. С. 504–505.
9
А. Г. Кифишин. Древнее святилище Каменная Могила. Опыт дешифровки протошумерского архива XII–III тысячелетий до н. э. Т. 1. Киев, 2001. С. 524.
10
Там же. С. 549.
11
Авеста. Избранные гимны из Видевдата. М., 1993. С. 21.
12
Авеста. Избранные гимны из Видевдата. М., 1993. С. 54.
13
Авеста. Избранные гимны из Видевдата. М., 1993. С. 155.
14
Там же. С. 172.
15
Авеста. Избранные гимны из Видевдата. М., 1993. С. 178.
16
Авеста. Избранные гимны из Видевдата. М., 1993. С. 9.
17
См. Мифы народов мира. М., 1991. С. 221; а также Ригведа. Мандалы I–IV. М., 1989. С. 426–544.
18
Ригведа. Мандалы I–IV. М., 1989. С. 479.
19
Ригведа. Мандалы I–IV. М., 1989. С. 480.
20
Там же.
21
Там же.
22
Ригведа. Мандалы I–IV. М., 1989. С. 437.
23
Там же. С. 438.
24
Мифы народов мира. Т. 1. М., 1991. С. 223.
25
Упанишады. Книга первая. М.: Ладомир, 1992. С. 48.
26
Упанишады. Книга первая. М.: Ладомир, 1992. С. 76.
27
Упанишады. Книга первая. М.: Ладомир, 1992. С. 76.
28
Там же.
29
Там же. С. 72.
30
Упанишады. Книга первая. М.: Ладомир, 1992. С. 77.
31
Там же. С. 79.
32
Там же. С. 80.
33
Упанишады. Книга первая. М.: Ладомир, 1992. С. 82.
34
Упанишады. Книга первая. М.: Ладомир, 1992. С. 87.
35
Там же. С. 85.
36
Там же. С. 113.
