The emergence and activity of neo-religious groups, to which we also refer to charismatic churches, is a manifestation of one of the global trends of modern religious life-traditional encounter with a new, still unknown. Therefore, it is quite natural that this contact within the framework of the modern charismatic movement - this complex, multifaceted phenomenon, requires a comprehensive study, in particular philosophical, sociological, religious, theological, etc. No less relevant is the psychological approach, due to the importance of personal religious experiences in the life of the person.

From ancient times people wanted to know their future, and hence there was a need for predictions, predictions, prophecies, insights, and so on. In the most general way, the desire to answer the questions of future events is likely to be that without forecasts and attempts to look into the future in general, it is impossible to social development of man and society, since knowledge of the future course of events allows a person to correctly select the goals and objectives for their activities in the present , to achieve the fulfillment of these goals, and thus to create, model their future.

The article is devoted to philosophical and hermeneutic analysis of videogame player identity. The purpose of the study is to reveal the general features of the videogame player identity, to distinguish it from gamer identity and to define common levels of its formation, on the basis of which the further methodology of videogame philosophy may be formed without stereotypical views. To achieve it, the classification and systematization, as well as the analysis and synthesis, applied to the identity concept in general and studies on gamer self-identity in particular, have been used. Considering player identity in hermeneutic terms, the authors have delineated the main levels of the player identity formation, namely: videogame preferences, manner of playing and character / personal profile identity. All this levels not only form player identity as an individual way to identify oneself, but also act as a ground for further creation of gamer identity.

In the article by Vita Titarenko «Experience and prospects of religious organizations in Ukraine: prisma of independence» on the basis of the analysis of the newest sociological researches the features of the post-Soviet religious society in Ukraine are considered. The formation of a specific model of religiosity of modern Ukrainian society, its new value matrix is noted. The distinctive characteristic is the nonconfessional self-determination of Ukrainians, the development of extra-religious religiosity during complex socio-political events in the country, the formation of such a phenomenon as a civil religion and a civil "ecclesia".

Based on empirical material and sociological research, the article analyzes the process of search, the formation of religious identity by modern human in the context of globalization. The ambiguity of the formation of religious identity is due to a complex combination of different factors. Thus, the ambiguity of the process gives rise to a variety of approaches in the modern vision, understanding and explanation of religious identity. They are formed in the process of constant correlation of religious and non-religious in modern religiosity. In the study of religious identity in the context of globalization, the author draws attention not only to the unifying tendencies of globalization, but also to its consequence – glocalization, which manifests itself in the religious sphere through differentiation, fragmentation, localization, cultural unification, primitivization of tastes, consumption. It is stated, firstly, that religious identity experiences constant transformations that correspond to changes in the cultural horizon. It is formed under the influence of a number of phenomena, among which we can point to religious fundamentalism, religious indifferentism (polarization of religion); extra-church searches for religious identity, as a consequence – re-individualism, eclecticism and “patchwork” of religious ideas, syncretism of perception of religion, pluralization of religious space, etc. Secondly, the assumption that the traditional process of formation of religious identity is not implemented in the contemporary cultural environment – neither at the personal nor at the community level – is increasingly confirmed. Religious identity is not thought of as a permanent characteristic, but as a result of a fundamentally open process of religious identification.