浅谈中外占星术

占卜,是人类向神灵请求行动指令或获得神灵情感意志的手段.占卜有一部分是从兆应观念而来的,另一部分一出现就被当作向神灵乞求告知事态的前景,从而抉择适当行为方式的手段的,是纯粹的占卜。前兆迷信是对征兆的消极接受和适应,而占卜是对占验对象的积极观察和调节。占卜巫术是兆应迷信的承结,有多少种兆象和应象,就会有多少种占验对象,有多少种兆应模式也就有多少种占验解释。     

星象学的人格心理研究

1 引言 星象学(ASTROLOGY),是一门古老的方术。在《星象学:科学还是迷信?》一书中,艾森克和Nias(1982)将星象学定义为“对人们所相信的个体出生时行星的位置与他的人格、发展、职业、婚姻及普通的生活事件之间的联系的研究。星象学基于星象学意义上的黄道带、行星及其他特征,对不同个体的人格特质进行描述,但它并未解释为什么特定的     

Reformation

Abstract

Thomas Becon (1512/13–1567), one of the early English Reformers, is known for his dialogues, prayers, and Catechism. While the word ‘reformation’ occurs rarely in his works, the notion itself extends further than Church structures and theology. Becon’s approach to reformation does not envision the Church as an object of faith or an ecclesiastical construct to be refurbished. His style reveals undertones that convey a somewhat deeper flavour. Beside his Nicene definition of the Church, his idea of reformation is grounded in subliminal assumptions which we propose to elucidate. The Reformation as a return to a model of ideal Church organization or returning to the supposedly normative Apostolic Church is more like the expression or resurgence of a myth akin to resurrection.     

The Making of the Reformation. The Early Urban Reformation Between Continuity and Change

While recent scholarship has highlighted various theological, social, and cultural continuities from the Middle Ages to the Reformation, the emergence of early urban Reformations still seems surprising and sudden. Focusing on the case of the electoral city of Wittenberg, this paper discusses elements of continuity and change in the early urban Reformation. It argues that the emergence of the Reformation can only be understood within the long-term social and political contexts of the city’s history. The historical record indicates that the negotiation of religious authority was a continuous theme expressed in repeated social and political conflicts; attitudes and mindsets changed only gradually, creating a sense of cultural continuity that contradicts the traditional idea of violent, rapid change. The narrative of change emerged only later as a result of archiving and collecting strategies, which shaped the collective memory and historical knowledge of subsequent generations.     

教学改革与健全人格养成

教学改革包括教学观念、教学内容、教学方式、学习方式、教学评价等方面的改革。教学改革的最终目的在于实现学生学习方式的转变,促进学生健全人格的养成。20世纪以来世界范围内的课程教学改革整体趋势是儿童本位→知识、智力本位→人本位→以学生发展为本位。本文分别就教学观念、教学内容、教学方式、学习方式、教学评价体系的革新与个体健全人格养成的关系进行了评论性的综述。     

Reformation,Africa, and Diakonia

What does the inheritance of Reformation mean for Africa in church and in society in the context of the Pilgrimage of Justice and Peace of the World Council of Churches? This article argues that the commemoration of the Reformation provides important markers for the global and ecumenical context drawing from the three dimensions of the Pilgrimage of Justice and Peace; namely, celebrating the gifts of the Reformation, visiting the wounds of injustices, and identifying areas that require transformation or have already showed signs of hope for transformation toward justice for all. Throughout the conversation, there is constant questioning of what the Reformation should look like in the context of Africa to reject distortion of truth and embrace the experience of justice for all. For the way forward, the proposal is made that focusing on action through diakonia will bring meaningful transformation in the church and society in a way that promotes ecumenism and life in fullness for all the children of God and God's creation.     

占星术,或者,面相学与头盖骨相学——阿多诺与《精神现象学》的一种批判传统

该文试图从黑格尔《精神现象学》中的一个小问题入手,来探讨这部著作在思想传承上对于阿多诺所具有的意义。首先,我们考察了这个时代所普遍存在着的对理性的误解。接着,我们通过黑格尔《精神现象学》中对面相学和头盖骨相学的论述,分析了一种反理性的倾向。最后,我们在阿多诺的研究中发现,这种反理性的倾向在当代通过占星术的形式更为貌似合理地深潜在我们的社会生活之中,对此,阿多诺是一个洞悉者和批判者。这种洞悉和批判是黑格尔《精神现象学》的理性传统的承继。     

John Milton's Magisterial Reformation

In the English prose he published over a period of two decades, John Milton frequently uses the term ‘reformation’ to identify the age in which he was living and the causes for which he was fighting. In so doing, he reveals his support for the magisterial Reformation and his rejection of the radical Reformation. He expresses his desire not for religious diversity but for union with the Scottish and Continental Reformed Churches. He constructs a complex discourse that is self-serving, misleading in some ways, prophetic, and calculated to win a range of polemical contests. In supporting the magisterial Reformation, he also displays his support for theologians who participate in government, and magistrates who participate in determining religious belief and conduct. Milton thus repudiates many aspects of modernity and is, as he insists, a man who lived during, and promoted what he called, ‘times of reformation’.     

A History of Western Astrology,volume II: The Medieval and Modern Worlds,by Nicholas Campion

Abstract

The text of the ‘Summary’ of 1523, which forms the basis of this article, has been exhaustively studied in biographies of Bucer, and its theological content has been analysed considerably. I would like to approach it with a question which can appear a little strange. In the years 1522-23, if a Christian layman or woman embraced or shaped themselves to the reforming message of the preacher Martin Bucer, what would that have meant for them in concrete terms in their everyday life? Such a questioning obviously carries with it the risk of too great a subjectivity. I admit this and I accept it. For, on occasions, the reformer himself uses the expression of the Christian life (pp. 100, 13), of life totally centred in Christ, ‘volkommen christlich Leben’ (pp. 116, 21). Here is the result of researches yet to be completed. This research also needs to be measured against texts from Bucer which stem from his mature years.¹