如此教会“管理”!

最近听说有这样一件事: 某地三自爱国会主任,不知出于何种动机,忽发奇想,在全县骨干分子中每人发一张“委员证”。群众反映,凡拥护支持这位三自主任的人,就可得到“委员证”,现在已发到50人左右,连个别没有受过洗的人也发到了此证。“委员证”     

如此“新歌”，不唱无妨!

笔者有一次到某个教会去圣乐培训,有天晚上,我听到教会弟兄姊妹在唱诗歌,我就想听听他们在唱什么诗歌,我越听越觉得这首诗歌的旋律非常熟悉,我仔细想了想,原来是社会上非常流行的歌曲,是歌颂改革开放所带来的成果,是由青年歌唱家张也唱的《走进新的时代》;这首歌是深受广大群众喜爱的歌曲;但把这首歌词的内容改了,旋律仍然不变,就变成我们信仰的表白,听后心里总不是滋味。     

生命如此如此短暂

一天，一名旅行者来到一个地方。不远处，一条小路蜿蜒而上，隐没在绿色的树林中。他循路走去，来到一道栅栏前，木门敞着，他顺着石铺的小径继续前行，     

寺院导游

院是出家人进行宗教活动的场所，是佛教 信徒顶礼膜拜的地方，也是游人休闲娱乐、陶冶情操的最好去处。登山晋庙，我们会看见许多造型各异、雄伟巍峨、金碧辉煌的殿堂式建筑。殿堂内又有许多妙相庄严、气势雄伟、技法精湛的各种塑像；有色彩艳丽、画技高超的壁画；殿堂周边有郁郁葱葱的苍松翠柏，有袅袅升起的香烟；有喃喃回荡的颂经声……身处其间，你才能真正体会到千百年来积淀而成的人类文化在瞬间的释放。宗教是一种文化，文化需要细细体味，要了解佛教文化，必先了解寺院的建筑的布局结构及其文化内涵。寺院原本是出家僧众礼佛修…     

生命如此短暂

一天,一名旅行者来到一个地方。不远处,一条小路蜿蜒而上,隐没在绿色的树林中。他循路走去,来到一道栅栏前,木门敞着,他顺着石铺的小径继续前行。在荫翳闭日的树林间散落着白色的石头。旅行者弯下腰来仔     

如此我信

“神啊,自我年幼时,你就教训我,直到如今,我传扬你奇妙的作为。”(诗71:17) 在我小的时候,我的父亲已是个基督徒了。少儿无知的我那时对信仰一无所知。直到我上小学后不久,开始有不少信主的叔叔阿姨到我家来聚会。每逢聚会的时候,我总会坐在旁边听,虽然不明白。     

岂能如此传福音

教会曾发生过这样一件事:一个自称是已经受过洗礼的基督徒来到教会,将她的圣经、赞美诗及一些属灵书籍一股脑倒在桌子上说:“我不信耶稣了,请把我慕道时填的表退还给我,并将我的名字     

错过是如此容易

故事发生在华盛顿一地铁站入口处,气温很低。一个小提琴手在地铁站的入口处,连续演奏了45分钟。他一曲曲地拉,从巴赫、舒伯特、莫扎特,最后又拉回巴赫。那是早上8点左右,上班的人流从这里走过。大约3分钟时,一个中年男子发现小提琴手在演奏,停住脚步几秒,又往前走了;又过了几分钟,一个女人留下1美元,但她没有停下来。一个过路人靠在对面墙上,似乎想听他演奏,但看了看表,还是匆匆走了。真对小提     

神坛鬼影录

神佛世界本为子虚,却被一些别有用心之人讲得神乎其神;鬼域之都实属乌有,亦被神汉、巫婆传得活灵活现。其实,神亦鬼,鬼亦神。因为,有     

Ineffability and Nonsense

There are criteria of ineffability whereby, even if the concept of ineffability can never serve to modify truth, it can sometimes (non-trivially) serve to modify other things, specifically understanding. This allows for a reappraisal of the dispute between those who adopt a traditional reading of Wittgenstein's Tractatus and those who adopt the new reading recently championed by Diamond, Conant, and others. By maintaining that what the nonsense in the Tractatus is supposed to convey is ineffable understanding, rather than ineffable truth, we can do considerable justice to each of these readings. We can also do considerable justice to the Tractatus.     

Wittgenstein and Nonsense: Psychologism,Kantianism, and the Habitus

This paper is a critical examination of Wittgenstein's view of the limits of intelligibility. In it I criticize standard analytic readings of Wittgenstein as an advocate of transcendental or behaviourist theses in epistemology; and I propose an alternative interpretation of Wittgenstein's view as a social contextualism that transcends the false dichotomy between Kantianism and psychologism. I argue that this social contextualism is strikingly similar to the social account of epistemic practices developed by Pierre Bourdieu. Through a comparison between Wittgenstein's and Bourdieu's view and an analysis of the notion of habitus , I try to show how social contextualism can account for the distinction between sense and nonsense without falling into transcendental constructivism or social behaviourism.     

Pointing Unknowingly: Fantasy, Nonsense and 'Religious Understanding'

Lewis, Charles M. (ed.), Relativity and Religion
Tessin, Timothy and von der Ruhr, Mario (eds), Philosophy and the Grammar of Religious Belief     

Nonsense strings,words, and sentences: Some cross-linguistic comparisons

Summary Three experiments were carried out in which strings of 15 syllables were presented to native German speakers. Each S heard the same string 25 times. In Exp. I, the strings were nonsense stems with no structure, morphological structure, or morphological and syntactic structure characteristic of the English language. In Exp. II, the strings were either a random list of English words or a meaningful sentence. In Exp. III, the strings were either a random list of German words or a meaningful sentence. In all the experiments, the strings were either monotone or intonated. The results of Exp. I confirmed the finding of O'Connell, Turner, and Onuska (1968) that linguistic structure facilitates recall. Facilitation was limited to intonated versions and localized at the high structure level (morphology and syntax). The remaining experiments indicated that, in strings of actual lexical items, the relative facilitative influence of intonation and structure depends on the redundance of the linguistic cues. In all experiments, the rate of speech production by Ss approached that of spontaneous speech as a function of both structure and intonation in the stimulus string.

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Zusammenfassung In 3 Experimenten wurden deutschsprachigen Vpn Ketten aus 15 Silben dargeboten. Jede Vp hörte dieselbe Kette 25mal. Die Ketten im ersten Experiment bestanden entweder aus sinnlosen Silben ohne jede Struktur, mit morphologischer Struktur oder mit morphologischer und syntaktischer Struktur. Alle Strukturmerkmale wurden der englischen Sprache entnommen. Die Ketten im zweiten Experiment stellten entweder eine Zufallsliste englischer Wörter oder einen sinnvollen Satz dar. Im dritten Experiment wurde eine Zufallsliste aus deutschen Wörtern oder ein sinnvoller Satz verwendet. In allen Experimenten wurden die Ketten entweder monoton oder intoniert dargeboten. Die Ergebnisse des ersten Experiments bestätigten den Befund von O'Connell, Turner, und Onuska (1968), daß die sprachliche Struktur zu einer Verbesserung der Wiedergabe führt. Diese Verbesserung trat nur bei der intonierten und hochstrukturierten Bedingung (Morphologie und Syntax) auf. Die übrigen Experimente zeigten, daß der Verbesserungseffekt von Intonation und Struktur in den Wortketten und Sätzen von den sprachlichen Cues abhängig ist. In allen Experimenten näherte sich die Sprechgeschwindigkeit der Vpn der Geschwindigkeit der spontanen Sprache als Funktion der Struktur und Intonation der Stimuluskette.

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The research reported in the following article has been supported by the Alexander von Humboldt Foundation of Bad Godesberg, Germany, and by the Psychological Institute of the Free University of Berlin. It was made possible by the generosity of Saint Louis University in granting the author a leave of absence for purposes of research. The assistance of Miss Sabine Kowal is gratefully acknowledged.     

Wittgenstein on Scepticism and Nonsense

In the Tractatus Wittgenstein wrote: “Skepticism is not irrefutable, but obviously nonsensical when it tries to raise doubts where no questions can be asked.” In this paper I show how Wittgenstein developed this insight in On Certainty. My principal aim is to show that this is a logical insight, that it is bound up with the distinction between saying and showing, and that one misses the point of On Certainty if one reads it, as some commentators have, in epistemological terms. Throughout all of this I pay special attention to why Wittgenstein thought that skepticism is nonsensical, and what it might mean to say that philosophy is a logical investigation.     

如此的“禁忌”

一天,笔者上班路过蔡正街,偶然遇上一位旧时的友人,他头发深长、胡须满面,衣着也不太整洁,看上去诚然叫人满腹狐疑。这是怎么回事呢?几年前的他,并不是“傻子”、也不是“呆子”、更没有“神经”。如今又为何变成这等模样呢?原来,