包皮环切术的历史与宗教

探讨包皮环切术的历史与宗教起源。对包皮环切术的历史文献进行分析整理,归纳总结它们的历史。对于包皮环切术的起源肯定是在史前开始的。6000年以前的埃及木乃伊和浮雕上记录了最早的包皮环切术的过程。很多宗教都与包皮环切术有关系。包皮环切术有着很长的传统,与各民族和宗教的发展息息相关。     

The Role of Culture in the Relationship Between Religiosity and Psychological Well-being

Several measures of religious practice and religious orientation (intrinsic/extrinsic/quest) and two measures of psychological well-being (positive affect and negative affect) have been employed in a cross-cultural survey of undergraduate university students from five different cultural/religious environments: Slovenia, Bosnia and Herzegovina, Serbia, the United States of America, and Japan. Results suggest that measures of exstrinsic, intrinsic, and quest religiosity are not entirely applicable in most of the cultures observed. Nevertheless, it was possible to discern abbreviated cross-culturally valid scales for each dimension. The strength and direction of the correlation between psychological well-being and a particular type of religious orientation proved to depend substantially upon culture. More importantly, the cultural environment plays a crucial role in shaping the relationship between general measures of religiosity and psychological well-being. According to the data, higher general levels of religiosity at the societal level are linked to more positive correlations between religiosity and psychological well-being. The overall picture leads to the conclusion that there is no culturally universal pattern in the relationship between measures of religiosity and psychological well-being and that the particular cultural and religious context should always be considered in studies dealing with this issue.

The history of religions and francophone research in Europe: Main disciplinary trends in Switzerland, France, Belgium and Luxemburg

This article provides an overview (as of September, 2008) of the state of the field of l’histoire des religions in the four french-speaking countries of Europe. It discusses the pioneers, along with their followers and influence, the position of principle institutions regarding teaching in the field, and the general orientations of each university, along with distinct emphases that reflect recent socio-political and cultural developments. This detailed panorama brings to light the relative weakness of french-speaking research in the field of l’histoire générale des religions. It calls attention to tensions between the former high status of this academic area, more than half of a century ago, and the disrepute into which its comparativist project has fallen over the last decades. It asks how French secularism – and the growing secularization of western societies more generally – may have influenced perceptions of the discipline, its orientations, and its position in today's academic market academic market. It also considers the impact of declining comprehension of religious phenomena among younger generations and correlated concerns with popularisation.     

The Essentiality of “Culture” in the Study of Religion and Politics

This article reviews various theoretical approaches political scientists employ in the analysis of religion and politics and posits culture as a conceptual bridge between competing approaches. After coming to the study of religion slowly in comparison with other social science disciplines, political science finally has a theoretically diverse and thriving religion and politics subfield. However, political scientists’ contributions to the social scientific study of religion are hampered by a lack of agreement about whether endogenous or exogenous theoretical approaches ought to dominate our scholarship. I assert that the concept of culture—and more specifically, subculture—might help create more connections across theoretical research traditions. I emphasize how the concept of religion‐based subculture is inherent in psychological, social psychological, social movement, and contextual approaches to religion and politics scholarship, and I explore these theoretical connections using the example of religion‐based “us versus them” discourses in contemporary American politics.     

Fundamentalism and the masculine body: The case of Jewish Ultra-Orthodox men in Israel

The predominant model in the literature on fundamentalism focuses on the tense relationship between contemporary radical religious movements and their environment. The characteristic violence that has made fundamentalism notorious is conventionally explained in terms of defensive or offensive reactions to the challenge of the modern secular society. In light of recent developments in the fundamentalist world, we propose to employ a novel analytic framework to update and revise the current conceptualization. Our argumentation is based on extensive fieldwork in a particular case of Jewish fundamentalism. We introduce into the agenda of fundamentalism research a category conspicuously absent thus far: the body. Results of ethnographic study of Ultra-Orthodoxy in Israel throw light on the very existence of fundamentalist body, and emphasize its implications for better understanding the fundamentalist predicament. The body poses a major problem to fundamentalists and plays a key role in their typical behavior and particularly in their violence. Discussing fundamentalism in terms of the body allows us to see its militancy as a solution to intra-fundamentalist problems that emerge in advanced stages of the movements' life, on the one hand, and paradoxically as a means towards reconciliation with the movements' environment normally regarded as its enemy, on the other hand. In the case presented here the fundamentalist violence is manifested in various hitherto unexplored ways including an enthusiastic service in the military of the nation-state. Such peculiar violence indicates present-day fundamentalist experimentation in an attempt to establish new possibilities of coming to terms with ever changing social and political reality, while at the same time to pursue revolutionary options of radical religious experience.     

The Younger Generation of Culture Scholars and Culture-studies in Russia Today

I consider the main problem areas within theacademic project ``The 1990s: The Semantics ofRussian Culture,' undertaken by researchers,recent graduates, and the first post-graduatesof the Moscow Institute for European Cultures.The areas include new figures on the publicscene; new forms of communication; newinstitutions; current processes in culture andsociety. I examine the social and historicalframework of the formation of culture studiesas an academic discipline in contemporaryRussia, the alternative perspectives and tasksof the sociology of culture in Russian today.     

The Dialogue between Science and Religion and the Dialogue between People of Different Faiths: Areopagus Revisited

Christianity finds itself in a new situation, one that resembles its first-century experience in that it will be shaped by a new dominant world culture. This culture is marked by three factors-the economy, the multireligious situation, and science. The author's discussion deals with the issues that arise in this engagement with culture under three rubrics: dialogue between science and religion, globalization of the religious encounter, and interreligious dialogue in a globalized world. The major assertions are: (1) Science and religions must avoid restrictive and expansionist relationships and work for reciprocal interaction. (2) Globalization is an unavoidable, but ambiguous, historical development; religions should reject responses of "ethnification" and "primitivism" and rather engage in strategies that encourage both productive encounter and critical distance. (3) Interreligious dialogue includes dialogues of life, of intellectual exchange, of religious experience, of common action, and of confrontation; this dialogue will seek to embrace truth (which involves science) and wisdom (which includes the various religious traditions) in the reciprocal interaction that is marked by love.