The article is devoted to the relevant topic of religious practice of praise and worship in modern neo-Pentecostal churches. The relevance is due to the fact that the development and transformation of religious practices in modern reality is currently in the focus of attention of researchers, and neo-Pentecostalism, as a dynamic, rapidly developing direction of Christianity, is especially distinguished by a variety of practices and the constant emergence of new concepts. The practice of worship and praise changes very quickly, giving rise to new forms. The purpose of the author is to investigate worship in neo-Pentecostalism as a social practice that constitutes global neo-Pentecostal discourse. To achieve this purpose, the following tasks were solved. A brief overview of the Pentecostal movement development from 1900 to the present, its three waves, is given, with special attention paid to the place of neo-Pentecostalism (charismatic wave) in this more than a century of history. The history of the worship and praise practice in Pentecostalism from the 1880 to the present day is considered. Particular attention is given to the work of one of the most popular contemporary neo-Pentecostal musicians, Israel Houghton. The Russian Neo-Pentecostal music, which originated in the 1990 and in which the Russian identity of neo-Pentecostals is expressed, shows the connection of Russian worship and praise with the patristic tradition. The author speaks of Russian neo-Pentecostal music as a way to revise the neo-Pentecostal ethos in the context of Russian national cultures. The article shows both the difference in the development of American and Russian music of praise and the commonalities in these practices. The worship is considered also as a social practice. The lyrics of some songs are analyzed. It is concluded that the practice of worship includes personal mystical experience of communion with God, the Divine presence, and is an expression of the unity of the charismatic movement adherents.

Keywords:

music of worship, Neo-Pentecostals, religious practice, religious experiences, Christian music, worship practice, feeling of "divine presence", charismatic practices.

Nadezhda N. Aleksandrova – Candidate of Sciences in Philosophy, Associate Professor,
ORCID: https://orcid.org/0000-0002-5411-4383; e-mail: KAZAN-RELIGIOVED@yandex.ru.

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The article offers a retrospective review of changes in the Islamic community of the Perm Territory (Perm Oblast at the initial stage), falling on the period from the late USSR to the present, as a regional aspect of similar processes that have occurred and are occurring among Russian Muslims to this day. The activity of religious organizations, centralized spiritual administrations and local religious organizations, ordinary Muslims of the Perm Territory of different jurisdictions, their religious leaders, as well as other key figures who influenced these processes is shown.

An attempt was made to identify decision-making centers, the most significant contradictions and other factors influencing the actions of actors within the Islamic environment, typical reactions of state and public structures to events in Islamic life. Fundamentally important points in the development of Muslim religious organizations today, and the problems they face are outlined. A significant feature of the publication, from the author's point of view, is the use of sources that have not previously been introduced into research use. The data used in the publication were accumulated through systematic observation of the processes described over several years, interviewing key participants, tracking and collecting publications in the media, and requesting documentary sources in cases where this was possible.

The key issue in the topic under consideration was the situation of the division of the previously united spiritual administration of Muslims into two independent organizations, the attempts of its leadership to resist such "separatism", the policy of state administration bodies and the reaction of society to the activity of Islamic structures. The totality of these data gives a relatively comprehensive idea of the nature of Islamic activity in the region, its goals in the period under consideration, the methods of achieving them and allows us to formulate some general principles of forecasting in the future, which seems very important in the context of the activation of the religious, Islamic in particular, factor in the processes of state building and development of society, the fight against manifestations of religious and national extremism.

Keywords:

Perm region, Perm Krai, Muslims, Islam, SAM of Perm region.

Vadim V. Biserov – Master’s student, the Department of Cultural Studies and Philosophy,
ORCID: https://orcid.org/0009-0003-9174-5875, e-mail: permnews@ya.ru.

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The Komi-Permyaks' oral speech in Komi-Permian and in Russian contains expressions with Christian theonyms. The linguistic material allows us to judge the characteristics of ethnic consciousness, ideas and beliefs of individuals, including significant axiological dominants. The purpose of the study is to determine the pragmatics of expressions (verbal units, speech acts) with Christian theonyms in the oral speech of Komi-Permyaks and to describe the value meaning of expressions relative to religious beliefs. The research uses general scientific methods, description as well as functional and axiological analysis. The sources of the research are interviews collected during ethnographic expeditions from 1999 to 2023. The majority of respondents are older women; religion was banned for many years during their lifetime, but they experienced many folk traditions. It was found that Komi-Permyaks use various verbal formulas with Christian theonyms in their oral speech. Among them, there are native Komi-Permian and those adopted from the Russian language. They differ in form and content. These are simple mentions of a theonym in the form of an interjection, stable phraseological units, improvisational formulas of wishes and curses, designations of celestial and weather phenomena, and human characteristics. The following theonyms are found in the expressions considered: En (Komi-Permian nomination of the heavenly God), God, Lord, Mother of God, angel, St. George, and St. Elijah. The studied verbal units realize the following illocutionary acts: expressives, expositives, representations, verdictives, imperatives, and attractions.

Speech acts with theonyms demonstrate universal concepts of God as the creator of natural objects and phenomena, the manager of events and actions of people, and also the patron and protector of man. The image of God mostly has a positive connotation, although in some examples, there is dissatisfaction with the circumstances that he affects. Expressions in speech mark the subject of conversation both positively and negatively or neutrally.

Keywords:

Komi-Permyaks, theonyms, pragmatics, speech acts, phraseological units, benevolence, axiological analysis, religious language, religiosity, folk worldview, tradition.

Tatiana G. Goleva – Candidate of Historical Sciences, Leading Researcher,
ORCID: https://orcid.org/0000-0003-4462-0474, e-mail: golevat@yandex.ru.

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The study is dedicated to the system of transmitting religious knowledge within evangelical communities during the Soviet period. Several pathways for the transfer of religious knowledge are highlighted: for adult believers, these included sermons during worship services and the reading of religious magazines; for children and youth, Sunday schools and youth camps were prominent. One of the fundamental principles in Protestant theology is Sola Scriptura, which emphasizes the importance of studying and interpreting the Bible. In the Soviet context, due to the shortage of personal Bibles, prayer meetings became venues for reading and discussing Scripture.

In the context of the anti-religious campaign, institutions and actors responsible for ensuring the continuity of religious knowledge faced the greatest discrimination. The Soviet authorities prohibited religious education for children. In addition to the decline in community numbers, this struggle resulted in a decrease in the overall level of education within the religious environment. In the early years of Soviet power, evangelical believers attempted to develop a system of religious education that accounted for varying levels of preparedness, ranging from Sunday schools to Bible courses. However, state policies aimed at consistently marginalizing believers prevented the establishment of a stable system for the retransmission of knowledge. Traditionally, initial exposure to theological principles occurred within families. Despite the official ban, both legal and illegal communities maintained Sunday schools for children. The importance of educating children in the fundamentals of religion ensured the continuity and preservation of the community. Due to the necessity of aligning their activities with state requirements, legal communities, such as the All-Union Council of Evangelical Christians-Baptists, were unable to conduct youth gatherings within the framework of cult practices, and work with adolescents and children was initiated by individual believers. Illegal communities, such as the Council of Evangelical Christians-Baptists and Pentecostals, employed a variety of educational forms, including family-based classes akin to Sunday schools, summer trips, and children's camps. A significant advantage of registered communities was the opportunity for systematic education for adults through correspondence Bible courses.

Keywords:

religious education, Sunday schools for children, Evangelical community, Soviet believers.

Vera P. Kliueva – Candidate of Historical Sciences, Senior Researcher,
ORCID: https://orcid.org/ 0000-0001-5594-3952, e-mail: vormpk@gmail.com.

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The study is devoted to the ideas of non-ethnic Muslim women of the Upper Kama region about the social space surrounding them and their place in it. Non-ethnic Muslim women are understood as representatives of ethnic groups that traditionally do not profess Islam, who have made a conscious decision to convert to a new religion. The territory of Perm as a multi-confessional and multi-ethnic space was chosen as the research field. The study was conducted during 2023-2024 and was based on a series of semi-structured interviews, for participation in which respondents were selected according to two main criteria - those who converted to Islam at a conscious age and those who are so-called observant Muslims. The obtained narratives were interpreted based on the principle of "objective hermeneutics"; sequencing analysis was used as a method which involves identifying the main semantic blocks, correlating their meanings with the characteristics of the respondent's behavior and interpreting the information received as a general case manifested in a particular one. The main research question of the article is why Islam is attractive to converts despite the presence of a large number of potential and actual consequences. Achieving this goal involves solving two problems - identifying the most significant motives for conversion and establishing the attractive elements of Islam
for new believers as an incentive to maintain faith. The analysis of the obtained narratives showed that conversion to Islam is most often carried out through criticism of the initial religious and/or non-religious state of the individual, combined with a low level of awareness of the new religion and inflated expectations of the conversion benefits in social terms. Ideas about the consequences of conversion are adjusted by the negative attitude of relatives, friends, and colleagues, skepticism of "traditional" Muslims, and the lack of support from a co-religionist spouse. The likelihood of disappointment in the new religion is directly proportional to the duration of professing the new faith and the intensity of social interaction of the convert. "Non-ethnic" Muslim women, due to their religious biography and specific path of entry into the new religious space, form a special group within Russian Islam.

Keywords:

Russian Islam, non-ethnic Muslims, female neophytes, Prikamye.

Svetlana V. Riazanova – Doctor of Philosophical Sciences, Leading Researcher,
ORCID: https://orcid.org/0000-0001-5387-9387, e-mail: svet-ryazanova@yandex.ru.

Rafis Ya. Nazmetdinov – MA in Religious Studies, Lecturer, ORCID ID: 0009-0007-0403-9235, e-mail: sufius@mail.ru.

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How is religious life possible in the "4.0" format and is it possible as a basis for a modern worldview? Are science and religious consciousness compatible? How do transcendental coordinates change in the spiritual development of modern man? In order to understand what significance religion has in the modern world, what the vectors of human spiritual development are, and what role transcendental meanings play in this process, it seems necessary to understand the reasons that contribute to the establishment of religious, philosophical and scientific bases of worldview. Religious and philosophical discourses today are forced into a dynamic coexistence with science. In the centuries-long experience of developing various forms of rational knowledge, the religious worldview has defended its position in terms of the possibility of "realising" its subject as an experience of dealing with transcendent entities. The experience of contemporary researchers who combine scientific practice with theological interests is of particular importance for understanding the possibility of coexistence of science and religious ideas. J. Polkinghorne specialises in this kind of analysis and continues the passionate debate that emerged during the formation of positivist philosophy about the relationship between religious (theological), philosophical and scientific knowledge, originated in the "law of three stages" by O. Comte, and continued in the reasoning of H. Spencer, J.S. Mill and their critics, including the S. Kierkegaard’s concept of three stages of spiritual development. The article analyzes the origins of this dispute and examines the main arguments of the opposing sides, which have not lost their significance at present.

Keywords:

format 4.0, transcendent, reality, stages of development, law of three stages, A. Comte, Vl. Solovyov, S. Kierkegaard, J. Polkinghorne.

Vera An. Serkova – Doctor of Philosophy, Professor, Professor at the Higher School of Social Sciences,
ORCID: https://orcid.org/0000-0003-4543-0496, e-mail: henrypooshel@rambler.ru.

Alexandr A. Pylkin – Candidate of Philosophy, Associate Professor at the Higher School of Social Sciences,
ORCID: https://orcid.org/ 0000-0003-4856-3921, e-mail: apylkin@yandex.ru.

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The article examines the philosophical aspects of artificial intelligence (AI) through the prism of the teachings of Avicenna, Descartes, and Kant. An analysis of Avicenna's teaching about the universals underlying human thinking allows for a deeper understanding of the limitations of modern technologies in reproducing abstract concepts. Avicenna believed that man is endowed with the ability to think universals, extracting general principles and applying them in various contexts. The ability to abstract, to operate with categories, allows a person to apply general principles in a variety of situations, which is the uniqueness of human intelligence. AI is still deprived of this ability, remaining within the limits of empirical factuality, basing its conclusions on statistical correlations, without going beyond the analysis of specific data, being unable to truly generalize and comprehend entities.

Descartes' concept of intellectual intuition, reflecting the direct and undoubted comprehension of the truth, is opposed to AI methods, which are based on statistical models and algorithms devoid of genuine intuitive understanding. Intellectual intuition is the ability of the mind to directly grasp truths, such as mathematical axioms or logical principles, without relying on sensory perception or consistent reasoning. The forerunner of artificial (pure) intelligence can be considered Kant, who argues that the key characteristic of intelligence is the ability to self-awareness, active and creative participation in the processes of cognition, and who deprives the mind of conditioning by human sensory physicality. Kant introduces the concept of synthesis of a priori and a posteriori knowledge, which can be integrated into the algorithmic thinking of AI, allowing the creation of systems capable of self-learning and adaptation. The author emphasizes that despite the progress in the field of machine learning, AI is not yet able to achieve the deep forms of cognition inherent in the human mind capable of goal-setting, reflection, abstraction, and creative thinking. At the same time, attention is drawn to the philosophical and ethical aspects of the future development of a "strong AI" capable of surpassing human resources.

Keywords:

artificial intelligence, universals, systematic generalization, intellectual intuition, a priori and a posteriori knowledge, analytical and synthetic judgments, epistemology, digital ontology.

Elena V. Vvedenskaya – Candidate of Philosophy, Leading Researcher,
ORCID: https://orcid.org/0000-0003-1100-0033, e-mail: vvedenskaya.elena@gmail.com.

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As the autonomous decision-making abilities of AI systems continually progress, instilling sufficient ethical considerations into the decisions of intelligent agents has emerged as a significant challenge. The resolution to this issue lies in establishing machine ethics, which involves integrating human ethical values and moral norms into AI systems, thereby enabling them to possess capabilities for ethical alignment. While machine ethics is founded on human ethics, it has unique fundamental characteristics. Firstly, current intelligent machines lack agency and experience, demonstrating weak agency in ethical decision-making. Secondly, machine decisions reflect the ethical considerations of human stakeholders who are impacted by their actions. As a result, ethical decision-making by machines needs to strike a balance among the values of various stakeholders, exhibiting social equilibrium. Thirdly, machines are vulnerable to cultural influences in ethical decision-making and should be capable of reflecting cultural diversity. Lastly, machines need to explain their ethical decisions to human agents, comprehend emotional expressions, and assign responsibility, necessitating robust human-machine interaction capabilities.

Keywords:

ethical alignment; explainability; Large Language Models; knowledge representation and reasoning.

Liao Beishui– Doctor of Philosophical Sciences, Professor, Director,
ORCID: https://orcid.org/0000-0002-9653-217, e-mail: baiseliao@zju.edu.cn.

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The emergence of deceptive value alignment has cast doubt on the value alignment that aims to ensure the safety of AI and promote human well-being. Intention is an important basis for studying behavior, and deceptive value alignment is a type of AI deception. To prevent potential risks associated with AI development, it is necessary to understand deceptive behavior of AI and how it manifests itself in the value alignment process. This will help ensure that AI is developed in accordance with ethical norms and values. The relationship between “intention” and “agent” in the context of deceptive value alignment can be divided into four quadrants (adversarial machine learning, hallucination, overfitting, deepfake). The behavioral quadrant of deceptive value alignment can construct an important conceptual framework for responding to the risk of deceptive value alignment. Rationally recognizing deceptive value alignment which co-exists with value alignment can form the epistemological basis for coping with deception. The dual enhancement of AI literacy in the symbiosis of design and use can form a coalition to deal with deceptive value alignment. The construction of human-machine symbiosis, from the revealing of deception to the shaping of trust, can provide an ontological and axiological foundation for the response to deceptive value alignment.

Keywords:

deceptive value alignment, value alignment, artificial intelligence (AI), trust, ethics, symbiosis.

Yan Hongxiu – Doctor of Philosophical Sciences, Professor and doctoral supervisor,
ORCID: https://orcid.org/0009-0001-6256-4392, e-mail: hxyan@sjtu.edu.cn.

Li Yang – PhD Student, ORCID: https://orcid.org/0009-0000-8140-2826, e-mail: yurika2027@sjtu.edu.cn.

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The article, using the example of photographs of Evangelical Christian Baptists of the Molotov region, reconstructs the ways of visual presentation of believers in the Soviet society of the mid-1950s. The chronological framework of the study is conditioned by the fact that the years of the early thaw became a milestone in the evolution of the Evangelical churches in the Urals. The documents from the archives of the Perm region allow us to attribute and interpret the photographic documents found in the archive of the Perm Church of Evangelical Christians-Baptists. The explanatory concept for interpreting the visual presentations of believers is the P. Bourdieu's idea of the sociocultural use of photographs actualized in the works of contemporary Russian historians. The author points out that in the postwar period, the culture of photography was a widespread phenomenon in Soviet society. Believers used the technical possibilities of photography for different purposes: group photographs of memorable events; replication of religious texts; commercial use of photographs. The historical analysis of the group photographs of Evangelical Christian Baptists of the Molotov region presented in this article demonstrates an orientation to Soviet patterns of visual representation characteristic of urban culture. They are manifested in the poses of those being photographed, their clothing, and facial expressions. Specific features of Evangelical Christian photo-presentations are: inscriptions, quotations from the Holy Scriptures, and signs that certify people's belonging to religious culture. These signs turn the photographs into messages addressed to a wide range of people. The documentary nature of Evangelical Christian Baptist photographs allows us to see from a new angle the people, participants in the events, whose names and surnames appear in the archival materials. The photographs give a clear picture of the cultural standards that guided the members and leaders of the Baptist groups. They seem to have been intended to present the community of believers as an integral part of Soviet society and its spiritual leaders as leaders of Soviet organizations. The 1955 photograph records a moment in the movement of the believers toward Soviet culture and the authorities which recognized the believers as Soviet people.

Keywords:

Soviet society, 1950s, confessional group, Evangelical Christians-Baptists, Molotov (Perm) region, presentation, photo-documents.

Aleksey L. Glushaev – Candidate of Historical Sciences, Associate Professor, Department of Cultural Studies and Philosophy,
ORCID: https://orcid.org/0000-0003-3779-3537; e-mail: perst-ur@mail.ru.

1. Nikonov K. I. Baptizm [Baptism]. Entsiklopediia religii [Encyclopedia of religions]. Ed. A. P. Zabiiako, A. N. Krasnikov, E. S. Elbakian. Moscow, Akademicheskii proekt; Gaudeamus, 2008, pp. 140–142.
2. Savinsky S. N. Istoriia evangel'skikh khristian-baptistov Ukrainy, Rossii, Belorussii. Chast' II (1917 – 1967) [History of Evangelical Christians-Baptists of Ukraine, Russia, Belarus. Part II (1917 – 1967)]. Saint Petersburg, «Bibliia dlia vsekh», 2001, 422 p.
3. Glushaev A. L. Spetsposelentsy i religioznye dvizheniia Permskogo Prikam'ia (1940 – 1950-e gg.) [Special settlers and religious movements of the Perm Kama region (1940 – 1950s)]. Study of Religion, 2012, no. 1. pp. 50–55.
4. Glushaev, A. L. «Sobiraetsia sobranie v etom… kak barak»: protestantskie barachnye obshchiny Molotovskoi (Permskoi) oblasti na iskhode stalinskogo vremeni [“A meeting is being held in this… like a barrack”: Protestant barrack communities of the Molotov (Perm) region at the end of Stalin’s time]. Sovetskoe gosudarstvo i obshchestvo v period pozdnego stalinizma. 1945 – 1953 gg. Proceedings of the 7th International Scientific Conference. Tver', 4 – 6 dekabria 2014 g. Moscow, Politicheskaia entsiklopediia; Prezidentskii tsentr B.N. El'tsina, 2015, pp. 611–622.
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The article is devoted to the problem of representing folk religiosity as part of peasant daily life in a society that has recently emerged from the civil war. Therefore, the author's methodological approach is defined as the history of everyday life. The spatial locus of the study is the northern part of the modern Kama region (the former Cherdynsky district of Perm province).

The thesis is substantiated that the reconstruction of phenomena associated with the impact of revolutions, political upheavals, economic recessions, pandemics, wars, etc. on everyday life is an urgent research task. The situation of external intrusion (intervention) into the world of routine practices must be internalized by virtue of its compulsion.

It is noted that the historiographical tradition has formulated two approaches to the interpretation of these consequences. This is the concept of catastrophe with subsequent archaization (I.V. Narsky) and inversion of normal and abnormal (N.B. Lebina).

The characteristics of practical obstacles in solving the stated task are presented. Folk religiosity, as a fundamentally peripheral phenomenon (not in spatial, but in semantic terms), is, like everyday life as a whole, a phenomenon that eludes fixation by means of the usual institutional (structural and functional) approach. To detect it, a qualified observer is needed, who combines the features of a collector and a descriptor.

The author managed to find such a person. It turned out to be N.E. Onchukov. By 1923, he already had the qualifications of a field researcher and ethnographer and enjoyed a well-deserved reputation among philologists and folklorists. In addition, his fate from his youth was connected with the Perm province, where he began his career as a village paramedic.

By coincidence, it was N.E. Onchukov who had to make a trip to Cherdynsky district in preparation for the All-Russian Agricultural and Handicraft Industrial Exhibition. Upon his return to Perm, he described his journey in a lengthy article but was able to publish only a brief sketch.

The daily life of the village presented in it demonstrates extreme forms of archaization which is perceived by the peasants as something abnormal. In the field of folk religiosity, Onchukov noted an emerging generational split, an increase in the number of cells, traditional  for the region, and the rapid development of radical (extreme) eschatological movements.

Keywords:

history of Russia, everyday life, Russian peasantry, Russian Civil War, N.E. Onchukov, national religiosity, Cherdynsky district.

Alexander I. Kazankov – Candidate of Sciences in Philosophy, Associate Professor,
ORCID: https://orcid.org/0000-0002-6647-5047, e-mail: tokugava2005@rambler.ru.

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Based on the analysis and comparison of materials of anti-religious propaganda, memoirs of participants in the events, and archival documents, the article examines the trial of Moscow Pentecostals (1961) – its prehistory, most significant episodes, ideological significance, and consequences for both Pentecostal and atheistic societies. The research question of the article is to find out how this trial contributed to the creation of the public image of the Pentecostal- “sectarians”. The trial was being prepared in the midst of Khrushchev's anti-religious campaign and was not only a legal, but also a propaganda action. Long before the trial, the accused began to be attacked in the press and public courts. The film about the Moscow Pentecostals "This Disturbs Everyone" was shown in cinemas and clubs; in April 1961 the film "Clouds over Borsk" was released, which showed an attempt by "sectarians" to sacrifice a girl. All this emotionally prepared public opinion to perceive the trial as a fair condemnation of dangerous religious bigots worthy of severe punishment. In particular, the preacher I. Fedotov was accused of inciting the sacrifice of a child. The trial served as a model for similar trials of believers in the USSR, and contributed to the growth of negative attitudes not only toward specific defendants, but toward all Pentecostals and "sectarians" in general. The trial had a demoralizing effect on believers. Although later Pentecostals ceased to be considered a bigot sect, and Fedotov was rehabilitated, propaganda stereotypes about Pentecostal-"sectarians" have become quite firmly established in public consciousness and continue to influence to this day.

Keywords:

Pentecostals, Evangelical Christians, sectarians, anti-religious propaganda, accusations of religious fanaticism, I.P. Fedotov, V.V. Ryakhovsky, M.Z. Afonin, M.I. Smirnova, F.N. Klinina, I.M. Korchagin, S.L. Aria.

Tatyana K. Nikolskaya – Candidate of Historical Sciences, Associate Professor,
ORCID https://orcid.org/0000-0003-1234-4698, e-mail: niktk@spbcu.ru.

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