DEMYSTIFICATION OF THE IDEA OF TRANSCENDENT GOD OR IS IT POSSIBLE TO UNITE RELIGION AND SCIENCE?
The article considers the historically determined relation of two essential forms of social consciousness, science and religion. The condition for the productivity of its disclosure is going beyond the limits of a simple and non-reflective preference for a state of faith or scientific knowledge. It gives the opportunity of formation of veracious cognitive discursive-conceptual practice. First of all, it presupposes philosophic formulation that is a non-idealized approach to comparative-analytical view on the existence of science and religion as social life phenomena. Secondly, it needs a valid socio-culturally determined essential basis for this or that view on a given relation. Thirdly, it reaches its determinacy in the desired transformation of socially determined types and ways of perception. Preliminarily, religion and science are to be determined in their principal autonomy. In sociohistoric regard, religion is the basis and vital condition for the appearance of the archaic patrimonial form of the social. Science, starting from the era of Greek natural philosophy, asserts such a cognitive dialectic of concepts, where there is no place for external compulsion, but the sphere of freedom of the thinking individual is formed. In both cases, we observe the output into limiting statement of sensually-material or conceptual-ideal regards. Their further existence requires well-known separation of the spheres of the essential presence of science and religion. Also, it is necessary to preserve the religious sense of the cosmically-generic significance of man with the retention of humanity as its immanent quality, but without the Old Testament cosmologically-oriented traditions. Natural science, on the other hand, establishes a monopoly on true knowledge of nature, society, history, and thought, without, accordingly, the positivist limitations of its own premises. The result of these differentiations will be the procedure of dearchaization of theological thought, its establishment in the perspective of the predominant moral-ethical and subject-rationalistic orientation.