经济生活中伦理的世俗性与超越性

经济生活中伦理的世俗性与超越性樊浩（东南大学哲学与科学系２１００９６）一、伦理的经济与经济的伦理在理论的抽象中，经济与伦理好象代表着物质世界与精神世界、此岸世界与彼岸世界两个不同的存在，是难以并存和同一的两个文化因子，于是，紧张与游离便成为二者之间的...     

东正教的善恶观和苦难观

宗教伦理问题在世界各大宗教中都是具有重要意义的问题之一。从一定意义上说,宗教就是有关神与人关系的问题,因为宗教把人对外部世界的关系拟人化为神与人的关系,使人与人的关系从属于对神的义务。不同的宗教对神与人的关系作出了不同的解释,其善恶观就集中体现了这种解释,从而显示出不同宗教之间各自的特色。神是人创造的,不同的神与人关系是不同民族特定社会关系的反映,不同的宗教特色反映了不同民族的伦理文化。     

佛教自他观及其超越特质

<正>佛教立足现实人生的缺陷和现实人性的弱点,力图消除并化解自他二元对立的伦理困境,倡导并践行自他不二、自他一体的伦理主张,通过超越自他、人我的分别执着而臻于圆满至善的生命境界。其自他观的超越特质和伟大智慧,对陷入身与心、人与人、人与社会、人与自然二元对立冲突的当代人类,具有无可替代的深刻的启迪作用。超越是宗教的内在品格,并构成了宗教存在的合法性依据。正如约翰·希克(John Hick)     

伦理道德,何种精神哲学形态?何种“中国气派”?

伦理道德的本性是"精神","精神"是伦理型文化与宗教型文化的共同话语,由此可以建立起文明对话的话语平台。"‘精’—‘神’"的二元构造使其概念地内在理想与现实、普遍性与民族性相矛盾,于是建立一种关于伦理道德的精神哲学体系,寻找其"中国气派"便必须而必然。伦理道德的精神哲学体系是精神现象学、历史哲学与法哲学的统一。黑格尔所建立的"伦理世界—教化世界—道德世界"的伦理道德的"精神现象学",揭示了伦理道德的形上真理,然而它只是西方精神史的历史哲学表达,并在法哲学层面"头足倒置"。伦理世界中的中国话语是"国—家"伦理实体,"中国气派"是"家国一体、由家及国"的精神哲学规律所造就的伦理世界的"亲和";生活世界或"教化世界"的中国话语是"内圣外王"的权力伦理与"义利合一"的财富伦理,"中国气派"是对国家权力"为政以德"的道德诉求和对财富"为富不仁"的伦理批判,呈现为对生活世界的道德警惕和伦理紧张;道德世界的话语体系是"义利—理欲—公私","中国气派"是"求诸己"的自强不息的精神超越。伦理世界的亲和、生活世界的警惕与紧张、道德世界的超越,三者构成的伦理道德的精神哲学体系和精神哲学形态的"中国气质"和"中国气派"就是:伦理乐观主义和道德理想主义。     

中国民间宗教：文化神与神文化

中国民间宗教：文化神与神文化汤立新神是宗教的核心。神的产生不能超出这两种可能,一是人创造了神,二是人与神是共生的,也就是说神是作为人之为人的某种内在联系。如果这是我们思考的不同的角度或层次,我们怎么来建立其间的联系？世界上存在各种各样的宗教,存在着形...     

陈永涛:道成肉身(续十一)

汪维藩老师认为,相对于古代埃及、迦南、罗马世界的巫觋宗教来说,犹太教或基督教将伦理宗教化,这正是犹太教或基督教的超越之处.但当他这样说的时候,并非是说犹太教或基督教用宗教代替伦理,或将伦理与宗教混为一谈;而是将伦理建立在宗教的神圣根基之上,将人与人的关系建立在人与上帝关系的基础之上,从而使伦理有不拔之根.     

儒家孝道伦理与超越性问题——重思马克斯·韦伯关于儒家孝道的论述

韦伯以为孝道是中华文明中一切德行的源头,是作为家产官僚制中国的统治阶层——儒士阶层的身份伦理或官僚哲学.由于韦伯祛除了儒家孝道的“孝天”维度而专注于孝亲,并且不能看到孝与仁的一体关联,所以孝道被降格为缺乏形而上学与超越性支撑的习俗伦理,这使得孝道伦理成了基于传统主义的对世界的被动适应,缺乏支配与转化世界的动能.以基督教一神教为背景,韦伯认为,儒家天命不废百神因而不能脱离巫术,不能达成自身的合理化;儒家亲亲—仁民—爱物的“爱的秩序”无法超出世内之人的常情,转而将现实世界视为所有可能世界中最美好的一个,以至于丧失改造动能;而基督教则能从超越性的普遍之爱出发,将现世与超世之间的结构性张力最大化,从而内含改造现实世界的动能.韦伯对儒家孝道伦理的论述是从现代性的西方文明起源的问题意识出发,而在西方文明的他者中寻求旁证,因而儒家孝道不能得到如其所是的理解.     

当代中国大众传媒的伦理向度

当代中国,大众传媒处在一个经济市场化、政治民主化、价值多元化的境遇中,这种生存境遇导致了大众传媒及其实践活动存在着不容忽视的伦理问题,主要表现为道义与功利的冲突、自由与责任的冲突、价值取向多元化与价值导向一元化的冲突、世俗性与超越性的冲突。要促进大众传媒的健康发展,就必须坚持道义与功利的统一、自由与责任的统一、价值取向多元化与价值导向一元化的统一、世俗性与超越性的统一四重伦理向度。     

论儒学的宗教功能与内在超越

中国儒学非常重视人与人的伦理道德关系,同时也不乏超越性的宗教感情。在中国封建社会发展史上,它曾经被赋予了神学形式,而且不断吸收佛、道等的思想理论和方法,在政治理论和社会意识形态两个层面都显示出鲜明的宗教特征,发挥了相当的宗教作用。但是,由于中国古代特殊的历史文化环境,中国儒学的宗教性特征表现出具有不同于西方宗教文化的特点,西方宗教注重人与神之间的宗教信仰关系,追求灵魂不朽的外在超越;中国儒学则以其特有的内在道德的超越形式,以宇宙本体为本原,以伦理道德为本位,反映了一种力求在人生意义、生命价值的意义上超越现世的宗教品格。     

基督教的神圣原则北大核心CSSCISSCI

田薇在2006年第2期《世界宗教研究》上发表文章《试论基督教的神圣原则》。基督教伦理作为一种宗教伦理,与世俗伦理的区别在于后者立足于世间生活和人类行为自身,道德的根据在于人的自律而不是神律,不是从神圣命令推出道德,而是从自我命令推出道德,道德是人的自律之域。文章从基督教伦理的上帝信仰、人性论预设、救赎观念、爱的规范、终末盼望等几个方面来阐释基督教伦理的神圣原则。     

STAGE‐TWO SECULARITY AND THE FUTURE OF THEOLOGY‐AND‐SCIENCE

Charles Taylor has recently provided an in‐depth exploration of secularity, with a central characteristic being the understanding that religious commitment is optional. This essay extends this analysis, considering the possibility that American society may be entering a second stage of secularity, one in which the possibility of religious commitment ceases to be an option at all for many. The possible implications of such a development are considered for the theology‐and‐science dialogue.     

Religious/secular discourses and practices of good sex

This article focuses on the triangulation of sexuality, religion and secularity in Dutch society by analysing two contemporary case studies. We focus on sexual experiences and practices rather than sexual identities to further understand the constructions of what constitutes ‘good’ sex. The empirical research is situated in the Netherlands, where the binary of religion and sexual regulation versus secularity and sexual freedom has been dominant in both public and political discourse for a long time. Exploring sexual practices and narratives as central to the constitution of both religious and secular selves, we noted these to be fluctuating, inconsistent and subject to discourses. Our first case study discusses sexual experiences of non-heterosexual Protestant women, whereas the second explores the frequently considered ‘neutral’ notions of secularity in sexual education. Applying insights from both religious studies and queer studies, we bring the empirical study of sexuality together with the theoretical debates about the conceptualisation of the secular and the religious in contemporary Western Europe. This comparative approach to sexuality not only undermines the culturally presumed exclusive opposition of the secular and the religious but it also provides new empirical contributions for understanding the interactions between sexual practices and sexual discourses.     

THEOLOGY IN THE UNIVERSITY: ONCE MORE, WITH FEELING

Stanley Hauerwas and Gavin D'Costa develop theological arguments for inclusion of constructive theology in Universities' curricula; Andrew Shanks offers an equivalent. They share the conviction that the practice of theology cannot be separated from religious practices. Beyond that, however, their arguments scarcely intersect, in part because of differing analyses of the "secularity" that underwrites the academy's skepticism of theology as a "discipline." Hauerwas analyses secularity theologically; Shanks urges that even secular societies exhibit "will to Honesty" (think, perhaps, "ultimate concern") that is inherently religious and theological; D'Costa argues that central to secular liberalism is a commitment to genuine pluralism that ought to foster theologies in their particularities.     

Secular or nonreligious? Investigating and interpreting generic ‘not religious’ categories and populations

In research dealing with religious affiliation, generic nonreligious categories – ‘no religion’, ‘not religious’, ‘nonreligious’, ‘nones’ – are frequently used to measure secularity and secularisation processes. Analysis of these categories is, however, problematic because they have not received dedicated methodological attention. Using qualitative research conducted in the UK, this article investigates what nonreligious categories measure and, specifically, whether they indicate non-identification or disaffiliation as assumed or an alternative form of cultural affiliation. Findings suggest that generic nonreligious categories are sometimes used to express substantive positions and public identities, and that these are diverse. These findings flatten distinctions between religious and nonreligious categories as ‘positive’ and ‘negative’ respectively and indicate problems therefore in using nonreligious identification to measure secularity and secularisation. They suggest nonreligious identification is, however, a useful indicator of the advance of nonreligious cultures and the ‘nonreligionisation’ of societies.     

Sex,Drugs, and Rock and Roll: Comment on Mark Freeman's “Beholding and Being Beheld”

Mark Freeman's reflective explorations into an “ethics of attention” prompt a number of issues and questions raised in this response. These include the historical, particular, situated, and contingent character of ethics and transcendence; Freeman's skepticism; moral criteria for judging varieties of transcendence; the demarcation of ethics; and the kinds of subjectivity compatible with an ethics of attention.     

Secularity and Irreligion in Cross‐National Context: A Nonlinear Approach

As part of the conversation about the characteristics and scope of secularization in contemporary society, the implications of low levels of self‐defined atheism and explicit rejection of religion in nations with low levels of religious beliefs are not yet sufficiently explored. In response, this study uses aggregated data from the World Values Survey, the European Values Study, and Cross‐National Socio‐Economic and Religion Data from the Association of Religion Data Archives to investigate the relationships between nonbelief, atheism, and lack of confidence in churches or religious organizations. Regression findings show a concave curvilinear relationship between secularity (measured as the percentage of the population that does not believe in God) and irreligion (measured as (1) the percentage of self‐defined atheists in a country and (2) the percentage of individuals in a country who have no confidence at all in religious organizations). In other words, this study suggests that nonbelief is associated with an increase in self‐defined atheism and the lack of confidence in religious organizations, but that this effect wanes the more secular a society is. The findings further highlight the complexity of nonreligiosity and imply that a linear association cannot be assumed between measures of secularization, secularity, and irreligion.     

Reactionary Deconversion from Mormonism: Polarization of Ideological and Behavioral Religiosity Among Active and Former Mormons

In contrast to a growing body of literature examining the experiences and trends of those who leave their faith tradition—particularly among Christian denominations—relatively little is known about those who specifically disaffiliate from Mormonism, although some evidence suggests that former Mormons may be especially likely to embrace secularity or irreligion rather than other religious beliefs and practices. Pursuant to empirically investigating this reactionary dynamic, the current study compared the relative religiosity and secularity of an online sample of active Mormons (n?=?194) and former Mormons (n?=?109) using the Abbreviated Religiousness Measure (ARM), an updated questionnaire of multidimensional religiosity. Results supported the ARM’s improved psychometrics and its hypothesized three-factor structure with both subsamples. Additionally, multivariate and univariate results indicated that active and former Mormon participants from our sample, significantly polarized in their self-reported level of religious beliefs, rituals, and influence on daily behaviors, with active Mormon reporting high religiosity and former Mormons reporting low religiosity or high secularity. Although these results comport with reactionary deconversion dynamics found in other high cost religions, limits to generalizability are discussed. Reasons for and implications of this reactionary phenomenon are also posited.     

The Rothko Chapel Paintings and the ‘urgency of the transcendent experience’

Since the Romantic period, painters have no longer made use of traditional Christian iconography to express religious transcendence. Taking their cue from Schleiermacher’s Reden Über die Religion, painters have sought for new, personal ways to express religious transcendence. One example is Caspar David Friedrich’s Monk by the Sea. Rosenblum argues, in his Modern Painting and the Northern Romantic Tradition, that there is a parallel between Friedrich and the abstract expressionist Rothko with respect to the expression to religious transcendence. In this article I investigate how the experience of transcendence that Rothko’s paintings want to evoke is to be described. Is it an experience of the sublime in the Romantic tradition? Is it the evocation of the ultimate in accordance with Tillich’s broad concept of religion? Does it display affinity between Rothko and the first generation of abstract painters such as Kandinsky and Malevich? Or is it a transcendent experience that cannot be situated so easily within the options supplied? After determining Rothko’s understanding of transcendence, some issues will be brought up that could be fruitful for Christian theology.     

Reflection on Religiousness and Mental Health

A short clinical vignette is discussed in terms of the theoretical concepts of intrinsic and extrinsic religious orientations (G.W. Allport & J.M. Ross, 1967) faith development (J.W. Fowler, 1981), and transcendence (W. James, 1936). The author discusses the therapeutic value of a client's religious orientation, faith development, and transcendence in helping to promote constructive change.     

Religious Activities, Religious Orientation, and Aggressive Behavior

Theorists and clinicians have long believed that religious practice may reduce aggression and other destructive behaviors. To date, most evidence for a relationship between religiosity and aggression comes from nonexperimental studies. The purpose of this exploratory study was twofold. First, to examine experimentally whether two religious practices reduce aggressive behavior; second, to determine if specific aspects of religious orientation and spiritual transcendence are related to level of aggression, expressed under controlled laboratory conditions. Sixty-two participants assigned to one of three experimental groups (memorize Bible passages, prayer/meditation, or control group) completed a laboratory task of aggression. Participants also completed religious and spirituality instruments, along with self-ratings of aggressive disposition. Results indicated that neither memorization of biblical passages nor meditation reduced aggression. Intrinsic-oriented religiosity participants self-reported lower aggression than extrinsic-oriented participants, but no differences were found on the laboratory task of aggression. Spiritual transcendence showed no behavioral aggression differences .