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今年6月23日至28日,亚洲宗教和平会议(Asia Conferenceon Religion and Peace,简称亚宗和 ACRP)在印度尼西亚城市日惹(Yogyakarta)召开了第六次大会。中国宗教和平会议 相似文献
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John Robert Williams 《Frontiers of Philosophy in China》2019,14(4):593
The present article addresses two lingering questions in the interpretation of the Zhuangzi 莊子—(a) How can one reconcile the scepticism of the Zhuangzi with its positive project(s)? and (b) Who can become a sagely person? The questions are addressed with reference to aspects of William James’ accounts of the ethics and psychology of belief. 相似文献
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《原道》2017,(1)
本文主要讨论19世纪末到二战前后亚洲主义思潮在文明、文化意义上的总体现象和内在逻辑。不同于作为军事、政治的侵略策略的"大东亚主义",亚洲主义曾经是一个与"民族国家"和"启蒙与救亡"模式相抗衡的"文明论"和"文明国家"的叙事脉络,融合吸收了儒、释、道等东方传统的"虚静""空性"精神,试图逆反"文明/野蛮"的价值判断。本文认为,必须深入剖析部分亚洲主义者在政治选择和文化选择之间的关联,特别是通过章太炎等"亚洲和亲会"的宗旨、京都学派的"绝对无哲学",官崎滔天等人的"亚洲—中国革命"思路,以及周作人、三岛由纪夫、胡兰成等人在宗教、文明和国家之间设置的"亚洲主义转喻链",才能回答以"东方文明自身的现代选择"为旗帜的"亚洲主义"思想,如何会被"帝国主义""国家主义"吸收乃至利用的问题。 相似文献
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本文就“第四届亚洲学学者大会”学者发言,分析了当代亚洲宗教研究的七大热点问题,并认为当代亚洲宗教研究的发展趋势和研究现状有以下几大特点:第一,多学科视角越来越多地应用到亚洲宗教研究领域中;第二,亚洲宗教研究的焦点集中在南亚地区宗教意识形态和伊斯兰教发展问题上;第三,研究手段中越来越多地采用新技术和新方法;第四,当代宗教研究具有对策化和应用化的趋势。 相似文献
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正2016年11月5-6日,由浙江大学与中国社会科学院世界宗教研究所、中国宗教学会联合主办,浙江大学汉藏佛教艺术研究中心、亚洲研究中心与世界宗教研究所《世界宗教研究》编辑部、宗教文化与艺术研究室承办的"图像学与风格史:亚洲宗教美术研究方法论"学术研讨会,在浙江杭州紫金港大酒店举行。 相似文献
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正三、以"亚宗和""世宗和"为平台积极参与各项活动发挥作用通过积极参与"亚宗和""世宗和"大会和各种国际研讨会议,中国宗教与亚洲宗教及世界宗教联结成一个大家庭。在开放包容的宗教大会中,在坦诚深入的思想交流里,我深深体会到中国俗语所说的一句话:"家和万事兴"。亚洲和世界和平离不开如"亚宗和""世宗和"这样的区域性及世界性和平组织多年来夙兴匪懈的努力,而 相似文献
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从医学看巫术、宗教与科学的关系 总被引:1,自引:0,他引:1
袁钟 《医学与哲学(人文社会医学版)》2000,21(7):6-8
医学是巫术、宗教、科学三者联系最多的门类,巫术在我国-始终盛行。近20年有所抬头 ,其原因非常复杂。区别巫术与宗教、巫术与科学,是减少巫术危害最基本的方法。就此问题进行了深入阐述。 相似文献
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JIN Chunfeng 《Frontiers of Philosophy in China》2010,5(3):352
By analyzing Zhu Xi and Zhang Zai’s three representative explanatory paradigms—that of Feng Youlan, Mou Zongsan and Zhang Dainian, the paper tries to show that studying Chinese philosophy in a Western way and emphasizing logical consistency will unavoidably lead to the defects of simplicity and partiality. In addition to Buddhism and Daoism, Song-Ming philosophy had also absorbed thoughts from the Pre-Qin, Han, Wei and Jin dynasties. The existence of multiple philosophical thoughts and their new synthesis lead to internal contradictions in Song-Ming philosophy and Li Xue 理学 (Neo-Confucianism in the Song and Ming dynasties). The contradiction between the doctrine of tiandao 天道 (the way in which the world runs) and that of xinxing 心性 (mind and human nature) was even sharper. Li Xue and Xin Xue also overlapped one another. The transition from the doctrine of tiandao to that of xinxing was a long journey. It was begun by Zhu Xi in his later years, and was finally completed by Wang Yangming. Unveiling the complexity and special characteristics of Song-Ming philosophy is a task for scholars on the history of Chinese philosophy. 相似文献
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《Frontiers of Philosophy in China》2017,(3):377-392
The Laozi laughs at the joy of those who violate the Dao and praises the suffering of those who attain it,yet this does not mean that the political philosophy of the Laozi does not encompass a notion of happiness,a notion that is grounded in the "enjoyment of something together" (gong le共樂) by the sag and the common people.The philosophical foundation of the Laozi's view of happiness is its cosmology,of which there are two sequences:one is generation and the other is growth.With the influences of Wei/Jin-era metaphysics and Western philosophy,Chinese scholars used to overemphasize generation,tracing only the origin.But in the cosmology of the Laozi,both generation and growth are indispensable,and this is part of the reason why the Dao and the De are equally important in the Laozi.The happiness of the common people does not come from a psychological dependence on or attachment to certain form of domination,but from the full development of each individual's initiative and action affected by Mysterious De. 相似文献
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PENG Peng 《Frontiers of Philosophy in China》2011,6(4):549-564
“Xin 心 (Mind)” is one of the key concepts in the four chapters of Guanzi. Together with Dao, qi 气 (air, or gas) and de 德 (virtue), the four concepts constitute a complete system of the learning of mind which is composed of the theory of benti 本体 (root and body), the theory of practice and the theory of spiritual state. Guanzi differentiates the two basic layers of mind—the essence and the function. It tries to attain a state of accumulated jing 精 (essence, anima) and nourished qi, in which qi is concentrated in a miraculous way, through a series of methods of mind cultivation and nurturing, including being upright, calm, tranquil and moderate, and to concentrate the mind and intention. The doctrine of mind of the four chapters of Guanzi influenced Daoism and Confucianism and is a key link in the history of Chinese thought. It is a prelude to the merger of Confucianism, Daoism and Buddhism. 相似文献
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巫术与邪教关系的宗教社会学分析 总被引:1,自引:0,他引:1
本文运用现代宗教社会学理论,分析了高级宗教与巫术的严格区别,点明了中国传统宗教已属于高级宗教,但其中含有的巫术影响尚未祛尽的实际情形,强调主要是巫术及与之相联的民俗传统信仰对现代化建设有重大阻碍,呼吁应十分重视化传统的阻力为动力。进而,分析了中国式邪教与巫术的内在联系,指出由巫题活动向会道门组织及邪教蜕化的具体途径,并从中概括出巫术与邪教的共同特征。最后,根据其中的主要特征,根据当代被邪教迷惑者的主观原因与邪教所采用的手法分析,强调只有理性才是破邪的利器,只有明确区分巫术与经验技术、高级宗教与巫术、个人体验和普遍经验等,才能切实提高对邪教的辨识能力,从根本上破邪。 相似文献