This publication attempts to study the religious policy of Japan from the time of the unification of the country through the efforts of Oda Nobunaga and Toyotomi Hideyoshi to the consolidation of the Tokugawa shogunate in close connection with the ongoing political processes - the centralization of authority and the formation of the Tokugawa military oligarchy based on realistic authoritarianism. The significance of the ideological postulates of the religions common in pre-Edo and Edo Japan is established in the context of overcoming feudal fragmentation and the consistent construction of the Tokugawa shogunate. The main directions of the state religious policy of the period under review are singled out and the nature and political reasons for the positive or negative attitude towards common religions on the part of the ruling class are revealed. The understanding of realistic authoritarianism as a set of methods for retaining Tokugawa power by harsh, manipulative, but excluding direct violence methods is being consolidated. The thesis is substantiated that the Confucian doctrine became the ideological basis for the centralization of authority and the emergence of realistic authoritarianism of the first Tokugawa shoguns, the implementation of which made it possible to establish the regime of the Tokugawa military oligarchy through the policy of "soft power", blocking the emergence of centrifugal and separatist tendencies among influential daimyo. It is proved that the state during the period under review pursued a conservative religious policy which was expressed in the patronage of traditional beliefs (Shintoism, Buddhism and Zen Buddhism) and the prohibition of Christianity, which was perceived, on the one hand, as a belief alien to the Japanese and, on the other hand, as a worldview that encroaches on the foundations of Japanese statehood. In the context of the study of religious policy towards Christians, it is concluded that the Confucian idea of achieving state order by unifying social life and consistently getting rid of political and axiological factors that could bring disorganization into normal and habitual functioning of social matter played a significant role in the prohibition of Christianity and Catholic missionary work.
The purpose of the research. The article deals with the problems of defining the concept of «planetarism» as a new religious phenomenon within the framework of the internal ideological policy of the state, influencing the internal political processes of state administration and the nature of international interaction in the foreign policy arena. The change in the content of the concept of "planetarism" in its historical retrospective is analyzed, demonstrating the process of gradual separation of the concept of "planetarism" from the concept of "globalization" into an independent definition. The aim of the study is to formulate our own definition of the concept of "planetarism" as a new religious movement in the ideological context of state policy. This is necessary to determine the main directions of public administration in the context of value confrontation in the international arena, as well as for more effective legislative support for the implementation of the Decree of the President of the Russian Federation dated November 09, 2022 No. 809 "On Approval of the Fundamentals of State Policy for the Preservation and Strengthening of Traditional Russian Spiritual and Moral Values". The laws of nature, within the framework of the concept of "planetarism", began to act as a kind of absolute, which became a kind of scale for the ethical assessment of certain social processes and phenomena, which makes it possible to consider "planetarism" as a new form of religious movement. Conclusions. As a result of the study, the author comes to the conclusion that the ongoing socio-political processes reflect changes in the ideological basis of interstate cooperation. The basis of the new ideological orientation, called "planetarism", is the idea of the planet Earth as a common "home" for all mankind. Within the framework of the "planetarism" concept, the planet acts not just as a common place of residence for all people, but also as an independent superorganism that has its own consciousness and rights along with the rights of the people themselves. The author, emphasizing the dualistic structure of "planetarism", which includes, on the one hand, cognitive ideas about the unconditional value of the planet and natural laws, and on the other hand, faith in these values and ideas by analogy with religious faith, proposes to consider "planetarism" as a group of non-theistic beliefs, philosophical and ideological ideas that have arisen around the idea of our Planet as a kind of independent superorganism that gave life to all living things, has the ability of reasonable self-regulation in order to maintain life in all its diversity in accordance with the laws established by it.
