IRSTI 21.41.63

1*Kamalova F.B., 2Ozkan A.R., 1Baitenova N.Zh., 1Kantarbaeva Zh.O. 1Al-Farabi Kazakh National University, Kazakhstan, Almaty 2Kastamonu University, Turkey, Kastamonu *e-mail: [email protected]

THEORETICAL AND METHODOLOGICAL FOUNDATIONS OF THE CONCEPTS OF «HOLY», «SACRED»

The basic concepts widely used in religious phenomenology are – “holy”, “sacred”, “sacrum”. Reli- gious phenomenology of the concept of the sacred, the holy connects with things, space, time, in words and numbers, with human activities and social practice. The concepts of the sacred, the saint occupy an important place in religious phenomenology, as in modern science there is some discrepancy in the understanding and interpretation of the given concept. Today, these concepts are studied from the standpoint of various sciences, primarily from the standpoint of , theology, sociology, culturology, psychology, there are certain developments. But as part of the Kazakhstan study, this prob- lem has not been sufficiently studied and there are certain gaps. In connection with the current situation in the study of this issue, the identification of theoretical and methodological foundations relates to cur- rent problems in this area of research. The purpose of this article – along with such important concepts as “sacred”, “holy”, to explore and understand the “sacrum”, to show their relationship and features. The aim is also to distinguish their theological, religious study. According to the results of the research, their place and role in contemporary philosophical discourse are revealed. Key words: holy, sacred, sacrum, profane, numinous, hierophany, hierotopy.

1*Кaмaловa Ф.Б., 2Озкaн А.Р., 1Бaйтеновa Н.Ж., 1Қaнтaрбaевa Ж.О. 1Әл-Фaрaби aтындaғы Қaзaқ ұлт­тық уни­вер­си­те­ті, Қaзaқстaн, Алмaты қ. 2Кaстaмо­ну уни­вер­си­те­ті, Түр­кия, Кaстaмо­н қ., *e-mail: [email protected] «Киелі», «қaсиет­ті» ұғымдaры­ның теория­лық-әдіс­те­ме­лік не­гіз­де­рі

Ді­ни фе­но­ме­но­ло­гиядa қолдaнылaтын не­гіз­гі ұғымдар – «киелі», «қaсиет­ті» ұғымдaры. Ді­ ни фе­но­ме­но­ло­гия киелі­лік, қaсиет­ті­лік­тің зaттa, ке­ңіс­тік­те, уaқыттa, сөз­дер мен сaндaрдa жә­ не aдaм мен қоғaмның тә­жі­ри­бе­сін­де, іс-әре­кет­те­рін­де пaйдa болaты­нын қaрaстырaды. «Киелі», «қaсиет­ті» ұғымдaры­ның ді­ни фе­но­ме­но­ло­гиядa мә­ні мен aлaр ор­ны ерек­ше. Се­бе­бі, ді­ни фе­ но­ме­но­ло­гия діндaр aдaмның болжaмынa ерек­ше мән бе­ре­тін дінтaну ғы­лы­мы­ның әдіс­те­ме­лік ұстaны­мы. Қaзір­гі тaңдa ғылымдa­ «киелі» мен «қaсиетті»­ ұғымдaрын зерттеу­ ­де әр­түр­лі көзқaрaстaр қaлыптaсқaн. Осы күн­ге де­йін­ ше­тел­дік тео­лог-ғaлымдaр, дінтaну­шылaр, әлеу­меттaну­шылaр, мә­де­ниеттaну­шылaр, пси­хо­логтaр жә­не бaсқa дa көп­те­ген ғaлымдaр «киелі» жә­не «қaсиет­ті» ұғымдaрын зерт­теп кел­ген, әлі де зерттеу­ үс­тін­де. Алaйдa көпте­ ­ген ше­тел­дік ғaлымдaрдың зерт­ теу­ле­рі­не қaрaмaстaн, қaзaқстaндық зерт­теу­лер­де «киелі», «қaсиет­ті» ұғымдaры­ның теория­лық- әдіс­те­ме­лік не­гі­зін aнықтaудa осaл тұстaры бaйқaлудa. Сол себеп­ ­ті бұл ұғымдaрдың теориялық-­ әдіс­те­ме­лік не­гіз­де­рін тaлдaу бү­гін­гі күн­нің өзек­ті мә­се­ле­ле­рі­нің бі­рі­не aйнaлудa. Осы мaқaлaның зерт­теу мaқсaты – «киелі», «қaсиетті»­ ұғымдaрымен­ бірге­ «сaкрaлды» ұғымын­ дa жaн-жaқты зерт­теп, олaрдың әр­бі­рі­не же­ке-же­ке aнықтaмa бе­ріп, бір-бі­рі­мен бaйлaны­сы мен өз­ге­ше­лі­гін aжырaтып қaрaсты­ру. Со­ны­мен қaтaр бұл ұғымдaрдың теологиялық,­ дінтaну­лық жә­не дін­де­гі ұстaнымдaрын қaрaсты­ру. Алынғaн нә­ти­же­лер бо­йын­шa бұл ұғымдaрдың зaмaнaуи фи­ло­со­фия­ лық дис­курстaғы ор­ны мен рө­лін aнықтaу. Тү­йін­ сөз­дер: киелі, қaсиет­ті, сaкрaлды, профaнды, ну­ми­ноз­дық, ие­рофa­ния, иеро­то­пия.

© 2018 Al-Farabi Kazakh National University Kamalova F.B. et. al

1*Кaмaловa Ф.Б., 2Озкaн А.Р., 1 Бaйтеновa Н.Ж., 1Кaнтaрбaевa Ж.О. 1Кaзaхс­кий нaционaль­ный уни­вер­си­тет им. aль-Фaрaби, Кaзaхстaн, г. Алмaты 2Уни­вер­си­тет Кaстaмо­ну, Тур­ция, г. Кaстaмо­ну, *e-mail: [email protected] Теоре­ти­ко-ме­то­до­ло­ги­чес­кие ос­но­вы по­ня­тий «свя­той», «свя­щен­ный»

Ос­нов­ны­ми по­ня­тиями, ши­ро­ко ис­поль­зуемы­ми в ре­ли­ги­оз­ной фе­но­ме­но­ло­гии, яв­ ляют­ся «свя­щен­ность», «свя­той», «сaкрaль­ный». Ре­ли­ги­ознaя фе­но­ме­но­ло­гия по­ня­тия “свя­ щен­ный”, “свя­той” свя­зывaет с вещaми, прострaнст­вом, вре­ме­нем, в словaх и цифрaх, с че­ло­ве­чеч­кой дея­тель­ностью и об­ще­ст­вен­ной прaкти­кой. По­ня­тия “свя­щен­ный”, “свя­той” зa­нимaют вaжное мес­то в ре­ли­ги­оз­ной фе­но­ме­но­ло­гии, тaк кaк в сов­ре­мен­ной нaуке су­ще­ ст­вует не­ко­то­рое рaзноч­те­ние в по­нимa­нии и трaктов­ке дaнных по­ня­тии. Се­год­ня дaнные по­ня­тия исс­ле­дуют­ся с по­зи­ций рaзлич­ных нaук, в пер­вую оче­редь, с по­зи­ции ре­ли­ги­ове­де­ ния, теоло­гия, со­ци­оло­гии, куль­ту­ро­ло­гии, пси­хо­ло­гии, есть оп­ре­де­лен­ные нaрaбот­ки. Но в рaмкaх кaзaхстaнс­ких исс­ле­довa­ний этa проб­лемa не­достaточ­но исс­ле­довaнa и су­щес­твуют оп­ре­де­лен­ные про­бе­лы. В свя­зи со сло­жив­шейся си­туa­цией в исс­ле­довa­нии дaнно­го воп­ росa выяв­ле­ние теоре­ти­ко-ме­то­до­ло­ги­чес­ких ос­нов от­но­сит­ся к aктуaль­ным проб­лемaм в дaнной облaсти исс­ле­довa­ний. Цель дaнной стaтьи – нaря­ду с тaки­ми вaжны­ми по­ня­тиями, кaк «свя­щен­ный», «свя­той», исс­ле­довaть и по­нятие «сaкрaль­ный», покaзaть их взaимосвязь­ и осо­бен­нос­ти. Тaкже стaвит­ся цель рaзгрa­ни­чить их теоло­ги­чес­кое и ре­ли­гиовед­чес­кое представление. По резуль­ ­тaтaм исс­ле­довa­ния выя­вить их место­ и роль в совре­ ­мен­ном фи­ ло­со­фс­ком дис­кур­се. Клю­че­вые словa: свя­той, свя­щен­ный, сaкрaль­ный, профaнный, ну­ми­ноз­ный, ие­рофa­ния, иеро­то­пия.

Introduction (the Holy Synod) and is also found in the historical names of state formations and political unions, for The concepts of “holy”, “sacred”, “sacrum are example: the Holy Roman Empire, the Holy Alli- closely related to each other, but have different ance. A sacred oath or oath is made on the sacred meanings, although they are similarly synonymous book of a person’s respective religion. words. Comparing these three concepts, we will fo- Holiness is an attribute of the Divine and the cus on the following definitions. Divine. The holy is possessing Divine qualities or Sacred usually means objects or actions dedi- unique beneficial properties, close or dedicated to cated to God or gods, and used in religious rituals, God, marked by the Divine presence. religious rites. The property of being sacred often Sacred (from the English. Sacral and Lat. Sa- arises as a result of the rite of consecration, that is, crum ‒ sacred, dedicated to God) ‒ in a broad sense a sanctified object may become sacred – but it may ‒ everything relating to the divine, religious, heav- not become if it is intended for use for worldly pur- enly, other-worldly, irrational, mystical, different poses (for example, Easter eggs). Sacred and holy from ordinary things, concepts, phenomena. are close in meaning and can be an attribute of the Unlike both previous concepts, the Sacred ap- same subject: for example, the Bible can also be peared not in the religious, but in the scientific lexi- called Holy Scripture and Holy Scripture. The sa- con and is used in the description of all religions, cred attribute emphasizes the religious purpose, the including paganism, initial beliefs and mythology. function of this object, its separation from the mun- The sacred is all that creates, restores or emphasizes dane, the need for a special relationship to it, while the connection of a person with the otherworldly. the sacred expresses its belonging to the sphere of Sacred is the most important ideological cate- Divine and beneficial properties. Every holy object gory, highlighting areas of existence and the state of can usually be called sacred, but the reverse is not being, perceived by consciousness as fundamentally always true. The sacred and the sacred are some- different from ordinary reality and extremely valu- times correlated as a means and an end. Thus, the able. In many languages, such a meaning is original- sacred vessels are used in the sacrament of the Eu- ly embedded in semantich. Stroe words adopted for charist for the communion of the Holy Mysteries. the name of S.: lat. – sacer, Heb. – gadosh associated Holy War serves a (supposedly) holy purpose. The with the value of separation, concealment, integrity concept of the sacred is most often associated with (Zabiyako, 1998). the Christian tradition, but it is used in almost all Therefore, in the interdisciplinary science the religions. The sacred often appears in the names words “holy”, “sacred”, “powerful” are used as of the governing bodies of religious organizations whole “sacred”.

ISSN 2413-3558 Eurasian Journal of Religious studies. №3 (15). 2018 5 eISSN 2521-6465 Theoretical and Methodological Foundations of the Concepts of «Holy», «Sacred»

Research methods Thus, holy in theology means submission to In modern science there are many approaches to God, the symbol of which is sanctification. And in the study of the concept of “holy”. The study uses the course of consecration, an ordinary, mundane historical, comparative, hermeneutic, phenomeno- procedure takes on divine meaning. logical, ontological, axiological methods. Identify- In religious understanding, the sacred implies ing the features of these approaches makes it pos- endowing objects, things, people with special con- sible to catch the similarities and differences of the tent, differing depending on the religious and cul- proposed interpretation. tural aspect. The religious system represented by the Also, to identify features in the definition of the world is based on faith or mystical experience and is concept of a saint, based on religious, theological and conditioned by the belief in the supernatural. religious theological interpretation. And we consid- Thus, the holy appears here in an ontological as- er the phenomenological, hermeneutic, ontological pect as an objectively existing reality and manifests and axiological approaches used in these positions. itself as something supernatural. R. Otto in his work Objectives of the study: to consider the peculiari- “The Holy” says that for the religious consciousness ties of the interpretation of the concept of the saint the holy is presented as something completely “Oth- in the teachings of the theologians and theologians; er.” Sacred acts as not just a different reality, but an to consider the peculiarities of the interpretation of absolute reality, eternal also in relation to the “cre- the concept of the holy by religious scholars, taking ated world” is primary. In other words, the holy is into account various methodological approaches; to understood here as a certain substance of being and consider the peculiarities of the interpretation of the is endowed with such attributes as rationality, spiri- concept of the saint in religious views; analyze the tuality, immateriality, self-sufficiency (Otto, 2008a). similarities and differences of these definitions. The interpretation of the concept of “sacred” in Thus, the three concepts approach each other in the history of religious thought is due to many dif- the sphere of religion, theology, in many approaches ferent approaches to the study of the phenomenon. in the study are combined with each other and reflect Among the most used approaches in the definition the relationship between God and man. Therefore, of a saint by religious scholars are: cultural, philo- we should pay attention to the particular theological, sophical and phenomenological. The specificity of religious and religious positions that define these these approaches determines the peculiarities of the concepts. interpretation of the saint. A specific feature in the definition of the concept Main part of the holy by religious scholars from the standpoint Analysis of the concept of “holy”in theological, of a philosophical approach is an attempt to evaluate religious and religious positions the sacred from within religion. The holy receives a wide argument in theol- So, for N. Zöderblom, the concept of the holy ogy. Theology solves three main closely interrelated and the divine is synonymous. From Zöderblom’s tasks: first, it confirms the existence of God, sec- point of view, the main characteristic of religion is ondly, determines, if possible, its nature, thirdly, it “the actual perception of the divine; in other words, characterizes the relationship between God and the the fertilization of consciousness is sacred. “At the world, God and man. same time, Söderblem defines religiosity through For the understanding of the sacred in theologi- the concept of piety, which is man’s awareness of cal understanding, the same interpretation is typical the existence of a saint: “A pious man for whom for religion and is distinguished by the fact that theo- something sacred exists”, and the main feature of logians or theologians interpret religious phenom- institutional religion is the distinction between sa- ena to the foundations of faith. The very definition cred and profane. Not one word is so characteristic of theology itself suggests that both the existence of religion as taboo is sacred. In religious piety, holi- and the peculiarity of its understanding are largely ness is a specific quality of God (Zöderblom, 1998). related and determined by dogma. Religious scholars considering the sacred from The concept of a saint in theology, as in religion, the standpoint of the cultural approach, think of it is asserting the existence of God. Thus, analyzing as a kind of historical and social phenomenon that the concept of holiness, Father Pavel Florensky first characterizes the degree of development of society, of all indicates his “non-worldly”. “.. when God in its value system, art, literature. Thus, the study of the Old Testament is called Holy, it means that it is what is considered holy in a given society gives an about his arrogance, about His transcendence to the opportunity to analyze the state of mind that charac- world ...” terizes their perceptions. Also from the study of the

6 Хабаршы. Дінтану сериясы. №3 (15). 2018 Kamalova F.B. et. al saints for a person objects you can get information book The Sacred and Secular (1956). He introduces about almost all aspects of his life. the term “hierophany” ‒ the sacred, appearing be- Considering this approach to the definition of fore us, which is to us (this is due to the fact that the concept of the saint, it should be noted that the Eliade adhered to the phenomenological approach sacred here is devoid of its transcendent essence and taken from R. Otto). In Eliade’s reflections on the is understood as a kind of universal source of infor- symbolism of the sacred, the influence of Durkheim mation. And even if one thinks of howling sacred is traced. He writes that an object that contains sacral status, it is only in the context of “secularized”. properties turns into something else, without ceasing Such an understanding of the essence of the to be itself, is transformed into a supernatural reality saint is characteristic of the teachings of J. Fraser, (Eliade, 1994). Hierophany (from the Latin. Ιερός – B. Malinovsky. iero – “holy”, φανός – phenia – “light, ray”) means The phenomenological approach also has its the manifestation of holiness. Basically, hierophany own characteristic features in the study of the saint. is the expanded meaning of (manifesta- Proponents of this approach point out that the sacred tion of God) in the Christian sense. A believer of without antithesis has a sacred and profane sacred a person is any hierophany object, such as a stone existence. They note that based on this opposition or tree, or complex concepts for Christians, such as it is possible to define the holy. The existence of the God is visible in the image of Jesus Christ. saint is conceived here both without and without re- And Rudolf Otto defines hierophany “some kind ligion. This interpretation also reveals two aspects of best” (ganz andere). Otto is not considered holy of the saint, the negative and the positive. For exam- because the tree is a tree, and the stone is not holy by ple, in the teachings of R. Marrett, the ambivalence its natural properties. He says that this is a form of of the concept of a saint is expressed through the worship because they are hierophany (Otto, 2008b). concepts of “taboo” and “mana”. In addition, during the study of the saint, the Thus, the manifestation of the sacred through concept of hierotopy is promoted. Hierotópia (an- the taboo highlights something incomprehensible cient Greek ἱερός ‒ sacred and ancient Greek τόπο and terrible in it. The holy is presented as some- место­ ‒ place, space) is the creation of specific thing that causes fear. In the expression of the saint sacral spaces, considered as a special kind of cre- through the taboo is the idea that it is necessary to ative activity, as well as a special area of historical put special rules in the interaction with him, known and cultural research, which identifies and analyzes to the initiated. The idea of “mana” in Marrett, is examples of this work. The result of hierotopic cre- revealed in the representation of miraculous power, ativity is usually churches and sanctuaries, but there power, “unworldly” saint. may also be sacred landscapes, architectural com- Thus, the holy is expressed in several aspects, plexes, and even cities and countries. both positive and negative. In the expression of the The concept of hierotopy and the term itself saint as a taboo, the idea emerges that when interact- were proposed by Alexei Lidov in 2002. Hierotopy ing with the saint, you need to put into practice the as a section of humanitarian knowledge is located rules by which this interaction should be carried out. at the juncture of traditional disciplines in the his- The positive side of the saint is “mana”, as an in- tory of art, archeology, cultural anthropology, eth- stinctive feeling of miraculous power, power, which nology, and religious studies, but does not coincide is supernatural (Marrett, 1998). with any of them and has its own subject matter and The teachings of E. Durkheim, M. Eliade, C. methodology. This is not about a general study of Thiele, R. Otto, etc. are also related to the phenom- the sacred, to which the works of , Ru- enological approach to understanding the saint. dolph Otto, Pavel Florensky and others are devoted, It should be noted that the following ideas are but about historically specific activities of people in common features of the phenomenological ap- creating an environment of communication with the proach: the idea of the possibility of the existence higher world. Hierotopy can also include a mysti- of a saint outside and before religion, the idea of the cal component, but first of all it is a process of con- ambivalence of the concept of the holy, the idea of scious creativity, the formation of sacred space with the antithesis of the sacred – profonical. the help of architecture, images, rituals, light, smells Explanations of the terms hierophany and hiero- and other media. topy in the concept of saint With the help of the concept of hierotopy, ob- Mircea Eliade, a Romanian anthropologist and jects of sacred art, “now being in a state of museum historian of religion (1907–1986), studied and sum- disunity, are again being gathered in their own time marized the works of Durkheim and R. Otto in his and place. “In the framework of the hierotopic ap-

ISSN 2413-3558 Eurasian Journal of Religious studies. №3 (15). 2018 7 eISSN 2521-6465 Theoretical and Methodological Foundations of the Concepts of «Holy», «Sacred» proach, and other works of sacred art are con- The wonders that theological books are filled with, sidered not as isolated objects, but as components the scientific teleological conjectures Hume declares of hierotopic projects in their artistic and concep- as a conscious trick of the narrator. Hume writes that tual integrity and temporary development. Topics all religions recognize the significance of faith, and of hierotopic research are diverse and can include not of reason, which can shake the foundations of such diverse subjects as the role of light in church religion. Thus, the miraculous and sacred for him architecture, religious ceremonies and holidays, folk are synonymous with delusion. traditions, and the comparison of hierotopic models At the beginning of the 19th century, the Ger- of different cultures. man philosopher, the representative of Romanticism Understanding the concept of “sacred” in mod- in theology, Friedrich Schleiermacher, in his book ern religious and philosophical discourse. “Speeches on religion to educated people who de- Sacred is a relatively recent concept that has be- spise it” defines the concept of the sacred as absolute come a scientific subject, and therefore is not pres- objective reality, unconditional holiness, manifested ent in all reference publications. In the “Philosophi- in many forms. He considered the feeling of the sa- cal Encyclopedic Dictionary” there is no definition cred to be a born property of the human soul (Schlei- of sacral, but there is a definition of the process of ermacher, 1994). sacralization. From the Latin sucrum – the sacred, In the twentieth century, interest in the sacred, the endowment of objects, things, phenomena, which is now the object of scientific research, is people «sacred» (in religious sense) content. At the growing. All representatives of the French sociolog- heart of sacralization is the opposition of the sacred ical school (E. Durkheim, M. Moss, L. Levy-Bruhl), to the worldly. This definition leads us into the realm in one way or another, touch upon the problem of of religion. Therefore, we take the definition of the the sacred. concept of “sacred” from the modern Encyclopedia The founder of the French sociological school, “Cultural Studies. XX century”: sacred (from the Emile Durkheim, who advocated the idea of religion Latin. Sacrum – holy, sacred, dedicated to the gods, without God, writes that the sacred is created by soci- forbidden, damned) – the most important ideologi- ety. In the book Elementary Forms of Religious Life. cal category, highlighting the area of being and state Australia’s totemic system “he identifies the of existence, perceived by the mind as fundamen- sacred with social values that need supernatural tally different from ordinary reality and extremely reasoning. He believes that sacred objects are dif- valuable.» ferent from ordinary, worldly, or profane. Normal The term “sacred” was introduced into circula- animals can be hunted, their meat can be eaten, and tion only in the twentieth century, before the scien- this cannot be done with the sacred. Sacred animals tists used the terms “sacred”, “sacred”. Obviously, serve for other purposes, they become the object of a sacral and sacred are synonyms, however, the term special ritual activity, worship, reverence. They are “sacred” was used in scientific language to get rid of sacred as a symbol of the group, as its main value. the additional meanings “religious”, “ecclesiastical”. The life of the society is embodied in the life of the Views on the sacred can be divided into two totem, the members of which consider themselves types. First, the views of philosophical theologians descended from the totem. The veneration of the to- who believe in God and recognize the unknowabil- tem is veneration as the shrine of the main social ity of the sacred. You can define it as a “look from value – this society itself. The experience of the the inside. “Secondly, a view that comes from the members of the social group that unites them with possibility of studying the sacred. the “higher power” represented by the totem, ritual According to the chronological principle that activities, joint rites strengthen the feeling of group in the the sacred was considered only solidarity. Durkheim sees in religion a special social as an object of worship. In the Age of Enlighten- action that differs from all others in that it is aimed ment, the struggle between science and religion led at a sacred object. The most important thing in reli- to the fact that in the middle of the 18th century, the gion is the distinction between sacred and profane English philosopher David Hume in the essay “On things, ordinary ones. Miracles” in his book Philosophical Experiments on Sacred things are symbols of social unity. The Human Knowledge speaks of the sacred, miraculous Australian natives use the totem as such a symbol, as a conscious deception of man. “A miracle can be while Christians use Jesus Christ. The essence of precisely defined as a violation of the law of nature any religion is sacralization of basic social connec- by the special command of the Divine or by the in- tions. Religion begins where the system of sacraliza- tervention of some invisible actor” (Hume, 1996). tion of especially valuable ideals arises. The sacred

8 Хабаршы. Дінтану сериясы. №3 (15). 2018 Kamalova F.B. et. al is the natural historical basis of a truly human being, Thus, Otto most deeply substantiates the theory its social essence. Sacral Durkheim contrasted the that the sacred is a phenomenon that can only be concept of individualistic (egoistic) existence (Dur- perceived through the senses. kheim, 1996). In addition to the phenomenological approach, Marcel Moss, a nephew and follower of Dur- Otto considers the sacred and ontological point kheim (1872-1950), is a French sociologist and an- of view. He believes that being sacred is above thropologist, author of the book The Social Func- all existence. Sacred “produces” human being. tions of the Sacred. In it, he argues that the universal The sacred is not just a different reality, but also function of the sacrifice is to mediate the contact of a an absolute, eternal reality and in relation to the person with the sacred area, and the victim acts as an decaying world is primary, therefore the sacred is intermediary between the sacral and profane worlds thought to be the substance of being (Otto, 2008c). (Moss, 2000). In the prewar period in Paris, a society was The sociological approach was supplement- organized called the College of Sociology, the ed and expanded axiological in the works of Max purpose of which was to study the sacred. From Scheler – the German philosopher, a representative November 1937 to July 1939, the founders of the of the phenomenology and anthropology of philoso- College – Georges Bataille, Roger Caillois, Michel phy. Scheler uses the phenomenological method of Leiris – gathered in a bookstore on Gay-Lussac Edmund Husserl to study values. In the book For- Street. malism in Ethics and the Material Ethics of Values Formally, the members of the College followed (1916), Scheler argues that for all phenomenolo- in the footsteps of the sociology of E. Durkheim, gists, the main task is to build a moral doctrine as a M. Moss, L. Levy-Bruhl. The sacral in the College moral values doctrine. Values, according to Scheler, was understood to be objects of a dual nature: higher exist by themselves, that is, a priori. In relation to objects – kings, priests, and lowly objects – outcasts, each other, they are higher and lower and thus form a prostitutes – in general, everything alien and excluded kind of hierarchy, at the top of which is sacred as the from society. As can be seen, the representatives highest value (Scheler, 1994). Thus, Scheler echoes of the College use the word sacer and as “holy”, Schleiermacher in asserting the sacred as a kind of and as “damned”. Thus, they continued Cassirer’s feeling. He called it the theory of emotional intu- reflection that the sacred is that which is separate itivism, according to which feeling is an intentional from ordinary life. The profane is contrasted with mental act aimed at objective values and transfer- that which is at the top of the hierarchical ladder, but ring them into the consciousness of the subject. also that which is below. Regards the sacred as the highest value and Ru- R. Kayua, a sociologist and anthropologist, in the dolf Otto – the German philosopher. In his most fa- book The Man and the Sacred, following Durkheim mous work, The Holy (Das Heilige) (1917), he says emphasizes the impassability of the boundaries that the sacred cannot be understood. The sacred is between the profane and the sacred, their mutual spiritual, perfect, self-sufficient, eternal, transcen- hostility. The sacred is opposed to the orderly course dental and supersensible. Since the sacred is irra- of things and at the same time is its source, causing tional, inexpressible in concepts and definitions, it both reverence and fear, and even disgust (Cayua, remains to be silent about it or to designate it with 2003). special ideograms, which provide only approximate So, the material under consideration allows us information about the experiences of the believer. to distinguish three main approaches in the study of The analysis of the sacred can only be approximate this problem, which are closely related to each other: and indirect. phenomenological, ontological and axiological. If rational and moral moments are subtracted A look at the sacred from the inside, when it from the sacred, then there remains the “excess”, is still sacred, recognizes the unknowability of which Otto calls the term “numinous” (from Latin this phenomenon. All the theologians speak of the numen – deity, divine principle). Numenozal causes feeling of the sacred, associated with the state of a dual feeling in a believer. First, the feeling of panic horror and admiration. It is caused by a sense of the fear of immeasurable power. On the other hand, it boundary between man and the sacred. That is, they is a perception of a fascinating mystery, which is recognize the phenomenological approach, in which expressed in an irresistible attraction to something the phenomenon, that is, “being”, is a sacred, which wonderful and sublime. Consequently, the emotion- cannot be understood, but can be felt. al range of the numinous extends from the reaction An ontological approach is woven into this, to the terrible to the reaction to the sublime. because the sacred is declared the beginning of

ISSN 2413-3558 Eurasian Journal of Religious studies. №3 (15). 2018 9 eISSN 2521-6465 Theoretical and Methodological Foundations of the Concepts of «Holy», «Sacred» being. The ontological approach shapes the question theology comes from an analysis of the deep inner of how the sacred arises, exists in the world, and content of the faith. which part of its being. This method of cognition can be described as It becomes obvious that a phenomenological “internal” cognition. Unlike the theology, religious approach is impossible without an ontological studies study religious phenomena both “from the one. Theoretically, this proved Heidegger. And the inside” and “from the outside”, and establish their axiological view of the sacred comes to the fore subject sphere. In analyzing the concept of “holy”, gradually, but it was present from the very beginning religious studies use a variety of modern approaches among the theologians and manifested in the fact in the study of the subject. It tends to study religious that the sacred was recognized as an absolute value. phenomena from the standpoint of history, cultural Sociologists clarified the place of this studies, sociology, psychology, phenomenology, phenomenon in the cultural space through the sacred and the philosophy of religion. / profane opposition between them, carried out In conclusion, the holy is an attribute of God through sensory perception of the world. and the divine. The holy has divine attributes or Thus, the sacred is a relatively young concept, is dedicated to God. And sacred means specific the basic properties of which are determined by objects, actions that were used in religious rituals the most important coordinates of being: it goes created for God. His separation from everyday life, back to the concept of its origins, unknowable by special attention is paid to the needs of a special reason, at the level of feelings that cause horror and attitude towards him. admiration, is comparable to the highest values or is According to V.N. Toporov: “At the heart of the nasty, boundaries of the profane world. word saint is the pre-Slavic element, ultimately this element forms as an image, a symbol. It is not by Conclusion chance that the epithet «holy» in the Russian / Slavic tradition was determined primarily by the symbols When considering the interpretations of the saint of vegetative fertility (holy tree, grove, ear, cow), in theology, religion and religious studies, some sacredly marked points of space and time (holy differences in the definition of the saint, arising from mountain, field, place, stone, river; holy day, night differences in approaches to the study of the subject, , week, holiday). Old Slavic people have a single are revealed. So theology in the interpretation of the universal goal, their innermost dream – the holy concept of the sacred explores the concept, based kingdom (holy life) on Earth and for man, that is, on religious understanding and the foundations of everything must be sacralized (Toporov, 1995). religious dogma, based on a dogmatic understanding The theoretical and methodological foundations of the essence of faith and religious phenomena. of the holy, sacred, sacral concepts respond to With regard to the religious understanding of the scientific needs, since in Kazakhstan they have not concept for which the phenomenon of the saint is been studied experimentally comprehensively and primarily due to the supernatural, mystical, divine, systematically.

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