Abstract:
The article analyzes from a philosophical point of view the ontological, axiological, sociocultural aspects of
the formation of a unique Kazakhstan model of religious tolerance and interfaith dialogue. The role and significance
of spiritual values of a secular and religious nature as a necessary condition for constructive social
transformations are argued. It is proposed to consider the experience of Kazakhstan society on the formation
of spiritual harmony as a fundamental condition for sustainable civilizational development. It is noted that at
the moment there is a process of searching for ways of mutual understanding and mutual agreement. Thus, it
is carried out in a dialogue, and in it - real cognition and understanding. Due to the complexity of the modern
multi-polar world, a detailed review of the Kazakhstan model of religious tolerance and interfaith dialogue is
proposed through the characterization of the Kazakhstani people. The dialogue itself should be built taking
into account the binding conditions leading to understanding and agreement, organically developing into a
close and mutually beneficial cooperation in achieving common goals. The dialogue of cultures as a complex
sociocultural phenomenon has its own specific nature, its existence implies the mutual interest of the participants
in the dialogue. The interdependence of the ideological content, the semantic field of dialogical interaction
and the real factors of life. Religion, as a carrier of spiritual and moral ideals and a keeper of cultural traditions,
has a high value in the eyes of many modern Kazakhstan people. There is no doubt that compulsory
changes in the ideological matrix, the paradigm of consciousness, the categorical system and the methods of
reflexive thinking are indisputable. The article notes that in the social life of Kazakhstan spiritual consensus
in the public life of Kazakhstan takes place in a historical context. Genuine secularism is defined as a product
of civil identity, social creativity of citizens, recognition of religion as a positive component of the social
world order.
