明代景教的道教化——新发现一篇道教碑文的解读

明代中国内地景教衰亡,逐渐融入民间佛教、道教信仰。本文通过对发现于山西平遥县的碑刻《重修耶输神祠钟楼碑记》的考释,认为这一碑文对研究明代中期景教衰亡后的去向,将提供一件新的物证。特别是对碑文所记载"耶输神祠"和住持该祠道士来历的考证,说明此景教祠庙是过度佛化、道化的一个典型例证。从历史背景上看,立碑时间嘉靖四十一年(1562),这也正处于十六世纪中叶景教在中国内地彻底中国化之际,即景教与中国内地传统文化主体儒、释、道三教及民间信仰融合为一体。     

峨眉山普贤道场的形成

峨眉山宗教的发展史曲折复杂。最初应是民间儒家祭祀，然后仙道略先，佛教随来，天主教最晚。其中影响最大的是佛、道二教，峨眉山被佛教称为“大光明山”，被道教称为“第七洞天”，故又享有“仙都佛国”之誉。由于受历代帝王“抑道扬佛”、“灭佛崇道”以及儒家的影响，加上自身的变迁，佛道二教在峨眉山兴衰时有变化，     

论中古五岳祭祀时间之演变

从汉到唐,五岳祭祀时间经历了从一祷三祠到以五郊迎气日致祭的转变。在此期间,五岳祭祀一度从汉制一祷三祠降为春秋两祠,似受地方祭祀及民俗影响。北周时,朝野流行五行思想,朝廷重视《周礼》及郑玄五精帝之说,这些思想落实在礼制上便是扩充五郊兆。北周五郊从祀之神遍及天地诸神祇,五岳因从祀五郊开始按五郊迎气日享祀。以五郊迎气日祭五岳摆脱了秦汉以祭祀次数区别礼秩的制度设计,突出了五岳的五行内涵。     

基层行政区划型民间信仰祭祀空间结构及其特征——以泉州东海镇典型村落为例的研究

中国民间信仰以神祠为单位的祭祀组织有着相对稳定性的空间区域,这些空间区域由于祭祀组织功能和形成历史的多样化具有不同的内涵,分为不同的类型,本文以泉州东海镇典型村落为例主要探讨其中基层行政区划性祭祀空间的结构特征和成因。     

从血缘到地缘:传统村落角头祠神祭祀空间认同构建——以泉州小墌村为例的考察

中国传统祠神信仰是地方传统的一部分,带有深刻的地域性。它是人群地方认同构建的纽带之一,它将人与地方联系起来,成为人们地域身份的表达,形成地方认同。基于长期聚居形成的小尺度民间信仰祭祀空间有着天然的血缘性内涵,这是小尺度民间信仰祭祀空间认同构建的基础。以血缘为纽带的宗族聚居地认同与以地缘为纽带的祭祀空间地方认同并不相同,这其中有一个转变并构建的过程。在传统祠神信仰的视角下,以地缘为纽带的祭祀空间认同达成并构建起来,地方作为集体身份整体概念的构建就有了可能。本文以泉州小墌村为例,探讨了传统村落角头祠神祭祀空间由血缘认同到地方认同的构建过程。本文认为,单姓角头祠神祭祀空间认同是在天然血缘性内涵的基础上,由信仰行为注入地方传统的内涵,进而构建起地缘性的祭祀空间认同,同时参与地方传统构建,并与之互动,成为大尺度民间祠神祭祀空间的地方认同构建的基础。     

道、佛二教思想对中国古代科学影响的思考

作为中华文化价值体系的两座重要基石,道教与佛教的思想对古代中国科学的发展有着深刻的影响。但由于道、佛二教自身特点与状态的不同,中国古代科学在它们中的特征与走向都不尽相同。我们从对道、佛二教的思想对科学影响的对比分析中,能更为深刻的认识和理解宗教与科学的关系。     

湖南民祀的区域差异

湖南民祀的区域差异张伟然所谓民祀，指的是与国家宗教相对而言的民间信仰。湖南的民间信仰自古以来便很有特点。王逸《楚辞章句》：“昔楚南郢之邑、沉湘之间，其俗信鬼而好祠，其祠必作歌乐歌舞以乐诸神”①。《汉书·地理志》载楚地“信巫鬼，重淫祀”。《隋书·地理志...     

从神庙到会馆:清代商帮祭祀场所的演变——基于福州南台的考察

清代活跃于福州南台的各地商帮,往往以各色神庙作为祭祀和集会场所。服务城市消费的行业多选择福州民众崇祀的"淫祠"五帝庵庙。而兼具"正祀"身份和"淫祀"仪式的水部尚书庙参与的工商业群体类型和数量最多,过渡性色彩明显。参与外贸、财力雄厚的商帮才具备建立会馆条件。这类正式会馆通常称为天后宫,神灵祭祀也被视为会馆的重要事务。因此,会馆可以视为商帮独立进行神灵祭祀的一类庙宇,我们不能简单从商业功能来评判会馆的性质及其与神庙的差别。     

民间信仰神祠祭祀空间规模及其影响因素——以民国时期鄞县平原为例

传统中国民间信仰的祭祀组织在地理空间上往往具有一定的分布特征,体现了地方社会对其地方历史的记忆和理解.对这种祭祀空间分布产生影响的因素有多个方面.本文以浙江鄞县民国时期的民间信仰神祠祭祀组织及其覆盖的空间为例,在描述该地祭祀空间的分布情况的基础上,分析其形成的历史原因,进而探讨影响地方祭祀空间形成的诸因子.     

王龙溪与佛道二教的因缘

王龙溪是中晚明阳明学中会通三教的代表人物,历来虽多谓龙溪与佛道二教关系密切,但却鲜见有专门的研究.本文考察龙溪与佛道二教人物的交游以及龙溪对道教实践法门的修炼,以具体说明龙溪与佛道二教的因缘,力求为进一步探讨龙溪与佛道两家在思想上的关联,奠定历史与实证性的研究基础.     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.