韦伯与桑巴特资本主义精神学说之比较

文艺复兴以后 ,西方传统学术随着资本主义时代的到来 ,呈现出社会学转向的历史趋势。韦伯与桑巴特学术思想的形成 ,标志着这一转向的完成。因此 ,探讨韦伯与桑巴特关于资本主义精神的学说 ,对于全面把握西方学术思想史具有重要意义     

救世主--弥赛亚:人类宗教精神的期盼--从犹太教与基督教谈起

救世主的观念是一切系统的人为宗教所具有的基本思想 ,早在波斯的琐罗亚斯德教、希伯莱的犹太教、印度的佛教中都有所表现。希伯莱民族在长期的苦难历程中萌发了救世主———弥赛亚的观念和说法。基督教直接承继了犹太教弥赛亚的思想 ,直接指出耶稣基督即是全人类的弥赛亚 ,更加强调了人类宗教精神拯救的效用 ,使得弥赛亚成为基督宗教的核心思想。     

儒家的宗教性及其与西方基督教精神之比较

本文力图从一个中西学术界争论颇多的问题———“儒家是否是宗教”的问题中发掘出问题背后所隐含的中西宗教文化交流的时代契机。作者首先对儒家“宗教性”的概念进行定义 ,然后从哲学、道德和超越性三方面阐释了儒家宗教性的具体体现 ,并比较分析了传统向度意义上的儒家和西方基督教在宗教精神方面的不同 ,包括超越意识、终极性宗教存在、对“人”的认识以及对“心灵”的认识。最后探讨了儒家与基督教对话的可能性和必要性。     

The Doomsday Argument and the Simulation Argument

The Doomsday Argument and the Simulation Argument share certain structural features, and hence are often discussed together (Bostrom 2003, Are you living in a computer simulation, Philosophical Quarterly, 53:243–255; Aranyosi 2004, The Doomsday Simulation Argument. Or why isn’t the end nigh, and you’re not living in a simulation, http://philsci-archive.pitt.edu/190/; Richmond 2008, Doomsday, Bishop Ussher and simulated worlds, Ratio, 21:201–217; Bostrom and Kulczycki 2011 A patch for the Simulation Argument, Analysis, 71:54–61). Both are cases where reflecting on one’s location among a set of possibilities yields a counter-intuitive conclusion—in the first case that the end of humankind is closer than you initially thought, and in the second case that it is more likely than you initially thought that you are living in a computer simulation. Indeed, the two arguments do have some structural similarities. But there are also significant disanalogies between the two arguments, and I argue that these disanalogies mean that the Simulation Argument succeeds and the Doomsday Argument fails.     

A Luminous and Splendid Truth: On the Mystery of Predestination in Matthias Scheeben

Matthias Joseph Scheeben has been described as one of the greatest and least read theologians of the modern era. This article provides an overview of his theology of predestination, which remains a significant but little-studied aspect of his thought. Section I offers a general sketch of Scheeben's theology of predestination, employing the chapter on this topic in The Mysteries of Christianity as a primary source. Section II takes a deeper look at Scheeben's theology of predestination through an engagement with relevant sections of his untranslated masterwork, the Dogmatik. This section will highlight Scheeben's relationship to both the de auxiliis controversy and the thought of Thomas Aquinas. Connections between Scheeben's theology of predestination and his other theological positions are noted throughout.     

宽容:宗教自由及宗教对话的前提

"宽容"(tolerance)出现于16 世纪,即在宗教教派分裂的历史语境下,从拉丁语和法语中借用而来.在此种生成语境下,这个词最初的含义比较狭窄,意味着对异己信仰的容忍.在16 和17世纪,宗教宽容渐渐变成了一个法律概念,各国政府颁布了倡导宽容的法律条文,规定官员和守法的信徒们在与宗教少数派的交往中,必须采取宽容态度.这样,从执政者颁布的、要求对另类信仰者及其实践采取宽容态度的法令中,逐渐衍生出一种普世的道德心态与行为准则,它允许一定条件下的充分自由和不同观点的共存,这种道德心态与行为准则就是我们通常所理解的"宽容".     

各地迅速召开宗教工作会议 认真落实全国宗教工作会议精神 学习贯彻全国宗教工作会议精神专题之一

全国宗教工作会议召开后,各省(自治区、直辖市)迅速召开宗教工作会议,认真贯彻落实全国宗教工作会议精神,尤其是学习贯彻习近平总书记在会议上的重要讲话精神,部署扎实做好新时代宗教工作。本期选登部分省(自治区、直辖市)宗教工作会议情况,以供交流学习。     

Justice: The Neglected Argument and the Pregnant Vision

Countering the present trend in the discourse on justice wherein human reason is perceived and marginalized as an embarrassment to justice and the trend to reject the concept of formal justice, this paper argues that there is formal justice and the essence of justice is setting things right and setting righteousness to stand straight. By this token, justice means the rule of reason, not the rule of power and desire, and the ethics of justice differs fundamentally from the ethics of care/benevolence. The popular assumption that justice as the rule of reason is incompatible with the idea of justice as accommodating diversity is unjustified. The paper joins the present discourse on justice from a historical perspective. It examines the historical Confucian and neo-Confucian concept of justice in a way of its dialogues with other Western concepts of justice such as Plato's concept of justice.     

The Challenge of Religious Pluralism: The Association Between Interfaith Contact and Religious Pluralism

This research contributes to increasing understanding of the ways in which Christians think about religious pluralism in the United States. It does so by empirically uncovering the relationship between inter-faith contact and the willingness of white Christians to support tenets of religious pluralism. To that end, this study largely intimates that religious identity reinforces a dualistic world view. For white Christians, it is likely that contact with Jews and not Muslims is salient to their religious pluralist understandings. Nonetheless, more so than other Christians, Evangelicals tend to embrace a theology that views their belief system as being in conflict and competition with non-Christians. To that end, it is plausible that even when Christians have positive contact experiences with Jews and Muslims, Evangelicals are less willing than are other Christians to recognize them as members of the American religious polity.     

Searching for Religious Eroticism: The Solitary and the Ocular in Gay Religious Studies

Abstract

In this article Jay Johnson responds to the previous papers which have argued for the religious significance of particular forms of gay eroticism. Jay is critical of the definitions of religions employed, which he believes are far too broad to be helpful. He also questions the assumption, which he believes to be prominent in the work of many gay scholars of religion, that for gay men ‘our eroticism is our religion’. Jay makes the point that this is an extravagant claim that may contribute to a near narcissistic obsession with the male form which is already a dangerous undercurrent in Western theology. However, he nevertheless believes that the papers he critiques are reaching, through the vehicle of religious eroticism, towards an intense longing for communion. This, Christians believe, results from God's own desire for humanity which finds its resolution through incorporation into the erotic community of the body of Christ.     

学习贯彻全国宗教工作会议精神 奋力做好山西省宗教工作

2021年12月3日至4日,全国宗教工作会议在北京召开,习近平总书记在会议上发表重要讲话。经中央统战部领导批准,《中国宗教》杂志专设高端访谈栏目,约请各省级主要领导畅谈学习全国宗教工作会议精神特别是习近平总书记重要讲话精神体会,以及本省贯彻落实全国宗教工作会议精神的考虑举措。近日,中共山西省委常委、统战部部长徐广国接受了中国宗教杂志社社长刘金光的采访,谈了学习全国宗教工作会议精神特别是习近平总书记重要讲话精神的感想和山西省的贯彻落实举措。     

学习贯彻全国宗教工作会议精神 奋力做好山西省宗教工作

2021年12月3日至4日,全国宗教工作会议在北京召开,习近平总书记在会议上发表重要讲话。经中央统战部领导批准,《中国宗教》杂志专设高端访谈栏目,约请各省级主要领导畅谈学习全国宗教工作会议精神特别是习近平总书记重要讲话精神体会,以及本省贯彻落实全国宗教工作会议精神的考虑举措。近日,中共山西省委常委、统战部部长徐广国接受了中国宗教杂志社社长刘金光的采访,谈了学习全国宗教工作会议精神特别是习近平总书记重要讲话精神的感想和山西省的贯彻落实举措。     

The Spirit Moved Over the Face of the Waters: The Holy Spirit and the Created Order

The article is a sketch for a dogmatics of the Creator Spirit and contends that the Spirit's relation to the creation in general cannot be treated either without attention being paid to its trinitarian matrix or in the absence of some consideration of the human creation in particular. A christologically formed attempt is made to expand the Cappadocian theology of the Spirit as the creation's perfecting cause. This leads into some fragmentary remarks about the Spirit in relation to church, political order and culture more generally.     

Attribution of Religious Commitment: Differences Between the Religious and the Nonreligious

Abstract

Investigators of linguistic devices such as minimal responses have assumed their function, neglecting to examine the matter empirically. This study introduces a technique enabling the identification of the function of such responses. With stereophonic recordings of conversation between two people, it was possible to delete minimal responses from an original recording. Eighty British students heard either an original recording or an edited version in which minimal responses had been deleted and were asked to make judgments about various aspects of the interaction. Results indicate minimal responses served to denote agreement and to suggest a context of informality.