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     

Religious Ethics and the Spirit of Undomesticated Dissent

The field of religious ethics contributes to practices of resistance and hope in broader society. In advancing my claim that religious ethics contributes to practices of resistance and hope today, I first tell a story about the changing demographics in the field of religious ethics and why this demographic shift is important. I next focus on womanist religious scholarship as an exemplary discourse in religious ethics and how it has contributed to practices of resistance and hope in the academy and within contemporary society. While a few scholars in JRE over the last 50 years have cited and engaged womanist ethicists like Katie Cannon and Emilie Townes, I want to offer a more explicit argument on how the womanist idea has contributed to practices of resistance and hope. I maintain that womanist religious scholarship embodies the practice of undomesticated dissent and that such dissent might be understood as a contribution to larger humanistic inquiry within the academy. Finally, I briefly consider an objection to my argument through engaging Stanley Fish's claim that the purposes and ends of institutions of higher education should not be oriented toward activism.     

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。     

The Persistence of Faith Among Nonheterosexual Christians: Evidence for the Neosecularization Thesis of Religious Transformation

The neosecularization thesis, which combines the "secularization" and "postsecularization" paradigms, argues that religion is in a constant state of transformation (thus persistence). It also argues that the examination of "secularization" needs to be conducted on three levels: macro, meso, and micro. Drawing from a quantitative and qualitative study involving 565 nonheterosexual Christians in the United Kingdom, this article aims to lend credence to the neosecularization thesis, focusing on the micro, or individual, level only. This article highlights the lack of influence and impact of religious authority structures on the respondents' views of sexuality and spirituality. Data also demonstrated that, in the construction of the respondents' identity and Christian faith, as well as the fashioning of Christian living, religious authority structures were considered the least significant factor, compared to the respondents' employment of human reason and biblical understanding, within the framework of lived experiences. On the whole, data suggested that the self, rather than religious authority structures, steers the respondents' journeys of spirituality and sexuality. This is evidence of the impact of the "detraditionalization" process on the late modern religious landscape, where the basis of religious faith and practice is primarily predicted on the self, rather than traditions and structures.     

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 Immaculate World: Predestination and Passibility in Contemporary Scotism

The Franciscan theologian Duns Scotus (ca.1266–1308) taught the puzzling doctrine that had Adam not sinned, the totus Christus would have been immediately glorified. While the Scotist commentarial tradition developed this idea in several surprising ways, most twentieth‐century Scotists rejected it. This article uses a modern philosophy of counterfactual statements to evaluate the interpretive claims of F. X. Pancheri and Juniper Carol, two prominent twentieth‐century Scotists, and presents a new understanding of the traditional Scotist notion that had Adam not sinned, the Word would have become incarnate in impassible flesh.     

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.     

The Spirit(s) of Science: Paradoxical Positivism as Religious Discourse among Spiritualists

This article examines a narrative dilemma that popular texts on evolution face. On the one hand, popular science tends to privilege linear and culturally familiar narrative structures, as previous studies of popularization have often emphasized. On the other hand, however, the Darwinian idea of natural selection resists linear narration, as narrative theorist H. Porter Abbott has argued. This resistance arises from the fact that evolution by natural selection lacks proper narrative entities and narrative events and that it relies on two parallel narrative levels, the levels of species and organism. This paper explores how two popular science books on evolution negotiate this narrative dilemma by introducing a third narrative level. Both texts appropriate characteristics from the narrative levels of species and organism and project them on molecular and minute scales by portraying evolution as a micro-narrative that takes place in chromosomes, genes, cells and microscopic details of human organs. While this textual strategy produces a coherent and compelling narrative that for the most part succeeds in masking the structural gap between the narrative levels of species and organism, it also risks naturalizing cultural imagery. In particular, this micro-narrative tends to represent popular gender ideologies as biological truths embedded in molecular processes within our bodies.     

Christian Leadership and Religiosity Reexamined: The Evidence from College Student Leaders

This article assesses the impact of religiosity on Christian leadership orientations. The theoretical model is taken from the study of Shee, Ji, and Boyatt (2002), which presupposes that quest religiosity is inversely related to the structured, human resource, political, and symbolic leadership frames, while intrinsic and extrinsic religiosity are positively tied with them. The analysis is based on the 116 college student leaders in 12 Protestant colleges and universities. According to the data, the patterns of linkage between religious orientations and leadership frames lend partial support for the hypothesis. Intrinsic religiosity tends to foster structural and symbolic leadership, but quest religiosity promotes political leadership. The human resource leadership has turned out to be independent from religiosity, and extrinsic religiosity is found to have little to do with Christian leadership orientations.     

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.     

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。     

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".     

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.