Обґрунтовано відмінність понять "сакральний" і "релігійний". Сформульовано тлумачення сакрального ландшафту як природної, природно-антропогенної, антропогенної системи, яка пов"язана з певними життєвими символами, міфами, вагомими подіями, релігійними почуттями й має надзвичайно ціннісне значення для людини або групи людей і потребує особливого вшанування й охорони. Подано просторово-ієрархічну будову сакрального ландшафту, де можна виокремити індивідуальний, локальний регіональний, національний, глобальний рівні, розроблено класифікацію його функцій, що мають середовищеформувальну роль. Охарактеризовано політичну, соціальну, економічну, екологічну функції сакрального ландшафту.
Обосновано отличие понятий "сакральный" и "религиозный". Сформулировано определение сакрального ландшафта как природной, природно-антропогенной, антропогенной системы, которая связана с определенными жизненными символами, мифами, весомыми событиями, религиозными чувствами, имеет чрезвычайно ценностное значение для человека или группы людей и требует особого почитания и охраны. Подано пространственно-иерархическое строение сакрального ландшафта, где можно выделить индивидуальный, локальный региональный, национальный, глобальный уровни, разработана классификация его функци&й, которые имеют средоформирующую роль. Охарактеризованы политическая, социальная, экономическая, экологическая функции сакрального ландшафта.
The relevance of the research of scientific approaches to the content of the notion of sacred landscape, i&ts structure and functions are substantiated. The article considers the sacral landscape as a holistic, stable system characterized by spatial and temporal organization, which ensures the process of uniting the nation, preserves authentic culture, op&poses the destruction of spiritual foundations, has a great social, economic and political significance. We established interdisciplinary nature of the investigation, which covers a wide range of issues related to various scientific disciplines: geog&raphy, social theory, culture, philosophical anthropology.
The analysis of scientific publications concerning the interpretation of the concept of sacred and its etymology has been studied. The difference between the concepts of sacred and religious& is substantiated. The content of the concept of sacredness, which gives people, actions, territory and other objects of such quality that separates them from the ordinary things and places them in the position of exceptional value and significance a&nd on this basis requires an exceptional attitude, is determined.
The modern approaches to the interpretation of the notion of sacral landscape are investigated. It has been established that a large proportion of the sacred space belongs to religiou&s objects. The main instruments of the "sacralization" of the landscape are identified - symbolization, myth and event that gives it an extremely valuable (holy) meaning. The expedience of using the integral approach in the interpretation of the noti&on of sacral landscape is substantiated. The definition of where the sacred landscape is considered as a natural, natural-anthropogenic, anthropogenic system, which is associated with certain life symbols, myths, significant events, religious feeling&s, is extremely valuable for a person or group of people and needs a special respect and protection.
The results of the investigation indicate that the sacred landscape can be considered as a system that has a spatial-hierarchical structure, where w&e can distinguish individual, local, regional, national and global levels. The examples of sacred landscapes of different levels are given.
The analysis of scientific publications about the functions of sacred geographical objects is carried out. It& was established that such researches were based on the influence of sacred geographical objects on visitors, which testifies the integrity of interconnections in the complex system "man-landscape".
The leading approaches to classification of landsc&
