现象学和宗教现象学:对一种宗教学方法的思考

本文拟通过对哲学意义上的现象学和宗教现象学核心概念的整理,考查二者之间的联系与区别,并试图从哲学现象学的角度反观宗教现象学,重新思考宗教现象学的可能性及宗教研究的方法问题。     

三位一体——一个现象学家的神学思考

现象学本身不是神学.现象学描写我们的非永久的、总是处于生存和消亡中的现实.但现象学对于神学不是无关痛痒的,不是中立的.正如它对于把相对的生存的诸向面的各种绝对化的做法是一种纠正一样,它也是一种对只在一种我们的生活现实的维度上设定和寻求永恒者的片面做法的纠正.它面对那种单一的灵魂深处的神秘论、那种单一的仁爱形而上学、那种单一的以自然为根基的形而上学,召唤我们回忆起我们生活中这个或那个被其忽略的和遗留下纯粹无常所带来的痛苦的向面.现象学只有从"三位一体"的宗教出发才能有助于拯救我们的整个现实.     

宗教现象学的基本问题

客观的宗教现象学是不可能的,因为它将是一个没有主题的现象学:客观的视野是把宗教主体的存在性关怀排除在外的。宗教现象学必须既是存在性的又是诠释性的。这两个特点是由宗教生活或宗教现象本身的两个基本要素决定的,即人与神圣者的关系。     

儒教:作为一种身体中的宗教——一个现象学的视角

儒教是不是一种宗教的讨论反映出中国当代知识分子在中西文化交融过程中对中国传统文化的再认识与再解读,也反映出现代化过程中中华民族精神诉求的一种困顿和反思。本文试图从中西文化比较的论域中,以现象学的方法重新界定宗教的本质,并试图对儒教予以现象学的解读。     

缪勒比较宗教学与伊利亚德宗教现象学方法之比较研究——宗教研究的方法论及学科旨归

缪勒的比较宗教学借助比较语言学进路,试图对宗教现象作出科学的归纳与解释,并赋予宗教研究以独立学科地位.但其方法论中充斥着自然科学的客体化、实在化特征,化约了宗教作为人类存在活动的主体性本质,将宗教学研究的最终旨归确立为内涵含混的客观真理,宗教学术活动从而成了对宗教信仰或宗教性的化约,宗教研究和宗教之间的矛盾对立在缪勒的体系中凸显出来.伊利亚德的宗教现象学方法则倡导"非化约主义",在宗教研究中使宗教近乎其所是的显现自身,"神圣"因素成为宗教最终不可化约的特质和宗教学的学科母体,而体验"神圣"、以宗教性方式生存的"宗教人"则成为宗教活动中的主体.     

消费者研究：存在主义现象学方法论与应用

在实证主义占主导地位的消费者研究领域,存在主义现象学具有其独特优势,它提供了对消费现象的一种基于经验的、方法论上的准确理解。如果不考虑哲学假设和方法论约束上的差异,存在主义现象学方法也能符合逻辑实证主义主要评价标准的要求。文章在消费者研究范式的大框架中对之进行了阐述,试图说明并强调,非实证主义方法也有自身的哲学基础和具体规范,但只有准确地运用,才能发挥出对学术研究的独特价值     

研究宗教，批判神学——评习五一《科学无神论与宗教研究》

宗教研究是以理性的态度对宗教现象进行客观审视与分析,与基于信仰的神学思辨具有本质的不同．这种本质差别决定了对宗教的科学研究必然以无神论为基本立场与最终指归。澄清宗教科学的理念与本质．对于我们今天开展宗教研究具有重要的指导意义。习五一教授的新书《科学无神论与宗教研究》高举科学无神论的旗帜．坚持以科学理性的立场研究近现代各类宗教现象。提出了一系列重要的学术观念与成果．为我们端正宗教研究的态度与方向、宣传和弘扬无神论的社会风气．提供了非常难得的典型范例．是近年来科学无神论与宗教研究方面的一部力作。     

略论霍布斯宗教神学的基本精神

霍布斯是英国卓越的思想家,他在其代表作《利维坦》一书中全面表达了他的社会政治思想、伦理思想以及教会与国家、神学与哲学之间关系的讨论。综观霍布斯的全部理论,其无神论思想和对宗教神学的批判,对西欧各国进步思想的发展起到了巨大的促进作用。本文试通过对宗教神学本质的揭露和批判、神学与政治、宗教与哲学、宗教与社会秩序构建等四个方面对霍布斯宗教神学的基本精神作一粗浅分析。     

对新世纪中国宗教的一些思考

随着世界经济一体化进程的加速，随着全球信息网络化的形成，特别是随着中国成功加入世界贸易组织，东西方文明的碰撞、交融将在所难免。西方意识形态对中国的渗透将变得更为直接、迅捷、全面，国际上反华势力“西化”、“分化”中国的图谋将愈演愈烈，西方社会价值观依靠其强劲的科学技术、经济实力的优势必将构成对中华文明特别是价值体系的最大挑战和最大考验。     

Phenomenology and Theology—Reflections on the Study of Religion

The academic study of religious belief and practice is frequently taken to debunk the content of religion. This attitude impedes the science-theology dialogue and causes believers to react defensively toward studies of religion. I argue that a large, although not unrestricted, domain exists in which phenomenology of religion is neutral with respect to content, that is, compatible with either belief or unbelief. Theology can constructively interact with secular studies of religion, in some cases even explicitly hostile ones. Three themes emerge that elaborate on this interaction: (1) the claim that a scientific study of religion is capable of refuting belief is a logical mistake; (2) religious practice, and to some extent belief, can benefit from secular scrutiny; (3) the entirety of religious expressions is richer than the content that can be captured by analytical study of the phenomenon.     

Reason,Religion, and Sexual Difference: Resources for a Feminist Philosophy of Religion in Hegel's Phenomenology of Spirit

Reading Hegel's 1827 Lectures on the Philosophy of Religion alongside his Phenomenology of Spirit, I argue that his vision for becoming a self‐conscious subject—or seeing (oneself as) “spirit”—requires taking responsibility for the insight that every act of reason expresses an experience of sexual difference. It entails working to bring into being communities whose conceptions of gender and the absolute realize this idea.     

Personality,Religion, and Politics: An Investigation in 33 Countries

The relations of HEXACO personality factors and religiosity with political orientation were examined in responses collected online from participants in 33 countries (N = 141 492). Endorsement of a right‐wing political orientation was negatively associated with Honesty‐Humility and Openness to Experience and positively associated with religiosity. The strength of these associations varied widely across countries, such that the religiosity–politics correlations were stronger in more religious countries, whereas the personality–politics correlations were stronger in more developed countries. We also investigated the utility of the narrower traits (i.e. facets) that define the HEXACO factors. The Altruism facet (interstitially located between the Honesty‐Humility, Agreeableness, and Emotionality axes) was negatively associated with right‐wing political orientation, but religiosity was found to suppress this relationship, especially in religious countries. In addition to Altruism, the Greed Avoidance and Modesty facets of the Honesty‐Humility factor and the Unconventionality and Aesthetic Appreciation facets of the Openness to Experience factor were also negatively associated with right‐wing political orientation. We discuss the utility of examining facet‐level personality traits, along with religiosity, in research on the individual difference correlates of political orientation. Copyright © 2018 European Association of Personality Psychology