Trust in science and religion: on formation of culture of trust

Trust as the most important factor of development of society in the modern world is considered. The author believes that formation of culture of trust represents a necessary step in a question of preservation of mankind as a uniform community. Trust found a similar status relatively recently when science began to have a dominating impact on society development, and the religion status considerably decreased. In science trust has a conditional character, it assumes need ofjustification. Science as the world outlook system is constructed in such a way that its purpose is the critical relation to everything that becomes a field (subject) of its research. In scientific knowledge nothing has to be taken by trust. Knowledge becomes scientific only when it undergoes certain procedures of verification (rational or empirical). But the main thing is that science has the critical view of the world which it still should learn, and it is peculiar. It is noted that science (rationality) as the organizational impact on the society and the person form trust as a cognitive relation. Trust in that case has a conditional character. It means that a person can trust science (scientific), another person (if the message is about knowledge in general) only provided that the latter will be able to show certain confirmation of the representations by means of public discussion. The religion forms an absolutely different relation to the world of the person. It does not suppose that the person should undertake or prove something to cause trust. In the religious outlook of people it is not isolated from the world, it does not lose it as the basis and therefore it does not need to undertake any efforts to prove that its original. In religion trust has an unconditional character, it allows an assumption of preliminary belief without any proofs. Trust as a religious relation represents a certain ideal of social relations in which the human need for stability is realized. But this requirement does not assume unlike conditional trust of science of a certain reliability of representations and knowledge. It does not mean that in religion everything is obvious to the person and therefore trust is there for its natural character. It is idealization of religious relations that trust here is unconditional even in circumstances of absolute uncertainty. It is noted that formation of the source of original relations in the society requires creation of culture of trust as a complete basis for interaction between people, including both conditional, and unconditional factors of its achievement. The conclusion is drawn that formation of culture of trust is possible by the way of dialogue and coexistence of various ways of functioning of trust, instead of their opposition to each other.

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