In Russia this influence also took place, though it was appreciably mediated by the autocratic state incurring functions of secular church influence. In the modern science it received the name ideocracy, as a version or the implicit form of theocracy. In the Soviet period this model worked again, with the only difference that the function of church and autocratic state was incurred by the party hierarchy and the Soviet power. During our post-Soviet epoch there was a question again: whether the ideocratic form of governing is a patrimonial sign of the Russian civilization or we are moving towards the universalisation and democratization of our traditional cultural forms? However, in either case there is a key question on the church status in the state, in the society, in culture and, in particular, in education. Should we really come back quantitatively and qualitatively to the pre-revolutionary level trying to imitate it? Or are we obliged to assume that cultural-historical process bears the elements of irreversible evolution and any return to the starting point occurs spirally, that is with the increment of a certain new quality which was not in the past, but which exists now and will always be owing to bifurcation known to ontology?

It is abundantly clear that the first point of view anti productive  and hardly probable enters the canons of sensible conservatism the need in which is realized widely enough today, after the euphoria of considerably-liberal pogrom. However, very few people know how to put it in practice, without going into extremes of new revolutionarism, this time of conservative sense, in the spirit of so-called «conservative revolution».

The main principles-positions are represented: 1) unconventional preservation of secular character of the Russian state, as it identifies its civilized mobility and multicomplexity, preservation of its integrity and «unity in variety»; 2) working out the state ideology which in the implicit form represents deep orthodox cultural tradition of Russia, and bears the idea of secular Orthodoxy on the new post reform stage of its development incorporating positive achievements of the Soviet science, culture and education.

The main obstacle in this way is absence of the developed forms of intermediary between church and society, state, and culture, such forms which would operate independently and unostentatiously, but quite authoritatively both in the opinion of church and in the opinion of society. Humanistic principles of cultural-historical development demand creation of more and more developed forms of a dialogue mode and evaluation balance in society and culture.

The humanistic alternative of modern Russia is dictated by the new requirements of harmonization of public relations and by people’s consciousness at a qualitatively new level of cultural-historical evolution. The dominant of secular culture of a civil society comes to change the old dominant of positive religiousness or ideological dictatorship of the state. Here comes the historical mission of secular humanism as the world outlook basis of intercultural communications. The secular humanism is capable to organize a high-grade dialogue between the main kinds of modern outlook and humanism – religious, liberal and social. For this purpose religious humanism should make efforts for development of its secular forms and first of all in the sphere of philosophy, art and secular morals.

It is naive to believe that secular humanism and secular culture wash away the parameters of national and cultural identity. It is equivalent to negation of Russian music, painting, the literature, Russian science and Russian philosophy.

Humanism is an exclusive sense of proportion, ingenious in its simplicity and incomprehensibility, the point of absolute balance between thought and a thought subject, between an idea and its embodiment. It is that form of education which is given by the very life, its direct human experience. But all so-called big system of public education is built on this existence base.

Secular forms of culture direct their creative potential of a person to practical infinity of creativity, the valid Creation, instead of expectation of the New world – whether in the form of philosophical systems, works of art, discoveries, public and technical progress.

Hence, secular humanism is the criterion of maturity of personality and society. It personifies the ability of creation, free moral and intellectual development, real tendency for the future. The secular humanism puts on the palm any idea inclined to religious isolation and self-eminence, next to another similar idea and by that equalizes them, highlighting their mutual relativity. Plurality and equality, stable equilibrium search in set also form fundamental principles of unity and integrity of secular humanism. The valid core of the moral beginning in personality is concealed behind this universality and variety. It does not require any more external authority because it is authority itself.

All this has a direct relation to Russia which lays its ascension of streams of mankind to the truth of life. That is why we have all bases to confirm: Russia in the historical development in as an original civilization enters the period of blossoming and maturity, when the sense of proportion and internal balance starts to prevail over the propensity to hobbies and daredevil acts when the balance of basic ideas of the present anticipates and anticipates any propensity to their domination.

Patriotism today is a belief in creative potential of Russian civilization, too young to think of the end and the outcome, but owing to its youth so sharply feeling fragility of our life. Ability to be consolidated round values and the purposes of secular humanism also acts as its vital force and readiness to meet crisis, apprehending it as the necessary moment of growth. However the history of cultures and civilizations yet did not know any version of secular humanism which would not lean against force and power of national spiritual tradition. The authority of church on this question is essential but not unique. It is important that this spiritual tradition should not contradict secular culture and secular humanism but should supplement them harmoniously in full consciousness of the fact that the point of growth of the national genius is on an edge of cultural-historical process in the sphere of science, philosophy, art. However, the guarding function of culture assigned to the spiritual tradition acts as the sufficient basis for satisfaction and high level of consciousness in the religious sphere. Moreover, it also participates in the integrity of society round values of secular culture, perceiving the principle of world outlook tolerance as a norm of modern public life.

The wide and realized mastering by norms of secular humanism is also the pledge of our ascension in the world civilization on the equal rights basis. Thus with  special sharpness there rises the issue about our national (to be more exact, our civilizational) identity. The traditional list of our features – Orthodoxy, sovietism, Eurasianism – includes today our special Russian way to master the skills of secular humanism. It gives the chance to go from special and individual to general and universal, and, without refusing our individuality.