including substantial and theoretical coding, theoretical sampling, and constant comparative method. Theories used include the concept of elective affinity between the motivation of economic activities and types of economic organization (Weber) and the typology of economic systems by K. Polanyi. This study attempts to show the elective affinity between the ethics of humility and the principle of economic integration known as reciprocity networks of mutual support of both churched and unchurched Russians, centered in the parishes and functioning on the basis of the logic of gift giving. Such a coupling of motivation and informal economy, invisible to the GDP, performs important functions in contemporary Russia which has a mix of economic types (such as generating of social capital or development of moral density and solidarity in local communities. They in it's turn fulfill some economic functionsi.e. avoiding getting into the debt bondage or some others). The article deals with (the activated by humility ethics) reciprocity and its consequences for the community seeks to challenge the established view on Orthodox Christianity as an 'unproductive' culture, hindering economic development.

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The article is devoted to the analysis of perceptions of what it means to be happy among modern Russians. The main focus of the study is to identify the level of subjective well-being of the respondents in association with their worldview ideas about happiness and the image of the world in representatives of different age groups. The paper gives a brief overview of the main studies of felicity, the concept of happiness, and subjective well-being. Based on the theoretical analysis of conceptual developments concerning the stages of development of moral consciousness, the value and meaning component of the image of the world, and the factors of subjective well-being, several models of happiness are constructed based on the results of content analysis and reflexive positioning analysis of the respondents’ reflections. The research targets also include the ratio of the scales of subjective well-being (SW) and subjective happiness (SH) or felicity and the nature of subjective satisfaction depending on the value-semantic model of ideas about happiness and the established image of the world. The study uses the methods of theoretical analysis and conceptual modeling, content analysis, and reflexive positional analysis of the text, a questionnaire including the scales of SW, SH, reflection on happiness, and the author’s value-meaning diagnostic complex. The noteworthy results substantiating the novelty of the study show that: 1) The level of the subjective happiness scale is higher than the SB scale and shows a more positive orientation; 2) The respondents with the religious and existential models of happiness were the happiest based on the scales of subjective well-being and subjective happiness; the respondents with the consumer model of happiness were the least happy. Two new opportunities emerge from the point of further research prospects and the practice of psychological counseling and psychotherapy. First, there is an opportunity to diagnose the presence and nature of an intra-personal conflict in the presence of a notable gap between the values on the SW and SH scales. Second, it is possible to identify the reasons for deficits and the direction of development based on reflexive positioning analysis of free reflections on happiness.