The analysis of the prospects for improving the efficiency of public administration in education is conducted in the article. First of all, the concept of “public administration” was analyzed, its differences and similarities with the concept of public governance were determined. It was decided to determine the perspective of the study of public administration processes by the educational process, taking into account its orientation to public needs and a human-centered approach. The concept of public administration is theoretically designated as a set of processes for managing public systems in order to ensure the goals of sustainable development through the implementation of the functions of organization, execution, order and control. These functions are schematically presented and described in the article. To continue the analysis, trends in the development of the education system in Ukraine and abroad were identified. The problematic aspects have been analysed and prospects for their correction have been identified. Having analyzed, it was determined that the basic processes that require improvement in the public administration system in education are organizational, financial, reputation, and digitalization processes. An algorithm was developed to increase the implementation of the processes of public administration of educational processes, taking into account the basic requirements of society for the education system

Встановлено, що радикальний салафізм викликає значну критику у відомих мусульманських вчених різних мазхабів. Виявлено, що, на думку Равіля Гайнутдіна та Рамадана аль-Буті, салафізм виникає набагато пізніше епохи салафів, що спростовує претензію представників радикального салафізму на нібито історичну фундованість особливого статусу салафізму в ісламі. Р. Гайнутдін вважає, що салафізм виник не раніше Х століття, а аль-Буті аргументує, що це сталося тільки у ХІХ столітті. З’ясовано, що критика салафітами нововведень у релігії та житті мусульман викликає спротив мусульманських вчених, які вказують, що, по-перше, самі салафи, тобто перші три покоління мусульман, яких салафіти називають взірцем, припускали можливість певних нововведень, а по-друге, салафізм як такий є нововведенням. Показано, що застосування радикальними салафітами практики такфіру критикується мусульманськими вченими як невідповідне ісламському вченню. Так,  Р. Гайнутдін пише, що звинувачувати в невір’ї має Суддя Судного дня, а не салафіти. Виявлено, що, з точки зору Р. Гайнутдіна та аль-Буті, нетерпимість до інакомислячих, яка притаманна представникам радикального салафізму, є деструктивною, адже веде до розколу мусульманської умми та розпалювання конфліктів. Також у статті показано деструктивний характер джихадійського салафізму.

The study discovers the problem of criticism and claims of representatives of moderate streams of Islam, manifestations and essence of radical forms of Salafism, especially, radical Jihadism. The new term “radical Jihadism” in developed Western countries is conditioned by its destructive and dangerous results for the society. Many European and American scientists study the question of appearance and essence of extremist streams of Islam for preventing terrorist attacks. But a position of representatives of other Islam streams is yet little-known and very important in the aspect of the deep view and study of causal connections of Jihadists’ behavior. The effective fight against manifestations of radical Jihadism is possible only if its preconditions and essence will be studied in detail. The methodology of the study is in the system analysis of results of studying the problematics by scientists, who are representatives of moderate Islam streams. Among them a sheikh Mohammad Said Ramadan al-Buti – the author of more than thirty books on questions of Muslim theology, philosophy, law and a mufti sheikh Ravil Gainutdin – a professor of Moscow Islamic university, the author of many works on Muslim theology, dogmatics and law. The result of the study is a conclusion about the exceptional censure of Islam radical streams by Muslim scientists – theologians, based on citing the Koran, historical analysis of the rise of Salafism and its followers, etymology of the word “Islam”, and also the modern interpretation of Islam for economic and geopolitical aims. Also the main conclusion is a thought that the best background of an idea of representatives of moderate streams in Islam that “Islam” is “peace” would be calming of extremists, who organize terrorist attacks in behalf of Muslims, by their own efforts.

The article is devoted to the problem of theoretical consideration of the best neuropsychological technologies for maintaining, strengthening and developing the occupational health of a specialist, particularly from the risk group of occupational diseases, nervous exhaustion, stress, neurosis and emotional burnout. Important criteria of occupational (psychological) health are considered. The concept of occupational health in the neuropsychological context is clarified. The criteria of occupational health and scientific approaches to consideration of neuropsychological technologies of occupational health development by foreign and domestic researchers are generalized. Occupational well-being is identified as the main criterion of occupational health. The role of neuropsychological prevention of burnout is indicated. Neuropsychological recommendations have been developed to ensure and maintain occupational health of specialists in the process of their professional development, in particular in the professional system “human – human”. Neuropsychological factors of occupational health are specified. It is noted that the state of occupational health may be associated with functional asymmetry of the brain, which requires development and implementation of neuropsychological programs to restore occupational health of professionals from a risk group.

Purpose. The study aims to obtaine data about the human image in Islam through thought of the respective visions of both the classical directions of the Muslim religion and the attitudes of Islamic mysticism (Sufism). Achievement of this goal involves the application of methods such as philosophical analysis, comparative method, phenomenology, as well as the consistent solution of the following tasks: a) to analyze the main manifestations of anthropological ideas in Islam; b) to comprehend the specificity of Muslim ideas about a human in comparison with the corresponding Christian teaching; c) to consider disagreements between the interpretation of the essence and tasks of a human in the classical Islam and Sufism. Theoretical basis. The author proceedes from the unsatisfactory nature of the superficial interpretation of the human image in Islam, according to which a human is often expounded as a "slave of Allah", neglecting the multidimensionality of the metaphysical status of a human in Islam, as well as the polyparadigmality of the human image in various Islam directons. Originality. The author refines the human image in Islam in two aspects: first -in the aspect of his conceptual content and secondly -in the aspect of his paradigmatic diversity. Conclusions. The widespread beliefs among the researchers concerning the anthropological component of Islam are not sufficiently substantiated, since they often do not take into account the ambiguity and multidimensionality of the ideas of the Muslim religion towards a human. As it has been shown, the general Muslim ideas about the metaphysical status of a human include two dimensions -a human is interpreted as "the slave of Allah", as well as "the vicegerent of Allah". Within this perception of the human nature there are two various paradigms for interpreting the sphere of preferential fulfillment of a human's duties as the slave and the vicegerent. The first one is used by the classical Islam, it was called the externalistic paradigm. The internalistic paradigm is used by Sufism. The author presents that the theme of the human image in Islam is still not sufficiently studied and it requires further research. The comprehension of the existing in Salafist and Shiite varieties of Islam concerning the human nature interpretation and their essence and tasks are the most productive areas of such further research.