The study aims to gain a philosophical understanding of the ethnoreligious essence of the Great Patriotic War as one of the fundamental components of updating philosophy of religion in the context of a philosophical analysis of the problem of ethnocultural identity of modern Russian society. Along with this, the Russian religious studies community is invited to use not only a destructive, but also a constructive understanding of ethnoreligiosity. The scientific novelty of the study lies in the fact that within the framework of the problem under study, the concepts of “folk religion”, “religious extremism”, “quasi-religious extremism” are discussed and compared. Based on this analysis, the authors, through the identification of the concepts of ethnoreligiosity and folk religion, offer a different definition of ethnoreligiosity. Through understanding the phenomenon of ethnoreligiosity as a practice of identifying the presence of ethnocultural subjectivity within the framework of a historical event of global significance, the authors outline research prospects for ethnoreligious discourse in modern philosophy of religion. At the same time, the fundamental role of ethnoreligiosity is emphasized within the framework of the problem of establishing normal historical continuity of socio-cultural development of Russia as a practice of preventing the loss of historical memory and falsification of the history of its peoples. As a result of the study, the artificiality of the dominance of many deconstructive Russophobic research practices in assessing the meaning of the Great Patriotic War and the Victory in it is noted. Through the analysis of the phenomenon of ethnoreligiosity, the socio-consolidating nature of understanding this event is revealed as a philosophical practice of representing the presence of ethnocultural subjectivity in the framework of mass objectification. The debatable nature of the proposed problematic is noted. At the same time, research prospects for abandoning the dead-end neoliberal discourse in assessing the historical development of the Russian ethno-confessional community are affirmed.
Bobkov et al. (Wed,) studied this question.