One Answer

  1. There is nothing contradictory here. First, religion has accompanied humanity throughout history and, based on what we know now, is unlikely to ever disappear. Yes, religion will be transformed, and significantly transformed, but there is no reason to talk about the death of religion.�

    There have been some attempts to show that religiosity supposedly decreases as wealth and education increase – but these ideas have not been confirmed empirically. Why? The fact is that, for example, studies conducted in the United States in the 2000s showed that people with a higher level of education, indeed, are less likely to go to church and are less likely to literally believe in church dogmas (about hell and paradise, etc.). But they (in the US, anyway) are much more willing to believe in telepathy, reincarnation, practice meditation, etc., etc. That is, the nature of religiosity can change, and quite significantly, but the religiosity itself is not eliminated.

    In the end, you can even legally restrict religion – as in the USSR – and declare yourself an atheist power. What will happen in the next 10-30 years? You will mummify your leader, build him a ziggurat and start arranging pilgrimages there – this is a standard cult of the leader, well known even in indigenous religions. Then you will experience a heartbreaking historical event-say, a war – and then you will start building fire altars and stelae in honor of Grandfathers who fought in the war. Something akin to the cult of heroes of the Trojan War, or the Slavic cult of ancestors. etc. etc. In short, it is impossible to get rid of religion altogether: you chase her out the door, and she climbs to you through the window.

    That is why there is no reason to believe that religiosity will ever disappear-rather, it will transform itself, adapting to new social realities.

    Second, religion and science do not contradict each other. For example, many studies in the field of neurophysiology are now funded by Buddhists, and the Dalai Lama is a frequent guest at lectures on neurophysiology and philosophy of consciousness. Recently, he also met with Russian philosophers. Or, if you take Catholics, you can recall, for example, Teilhard de Chardin, both a Catholic monk and a prominent representative of modern Catholic philosophy and, at the same time, a scientist. Etc.

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