审美现代性与日常生活批判

一、问题的提出从历史角度说 ,艺术作为人类文化一个不可或缺的重要组成部分 ,是与社会生活密不可分地联系在一起的。审美发生学的研究已经证实 ,艺术的基本社会功能就是协同功能 ,通过艺术活动来教化社会成员 ,协调社会关系 ,传递文化、道德和行为方式 ,沟通社会成员之间的情感联系。这种功能我们可以在原始艺术、古典艺术甚至一切前现代艺术中清楚地看到。在前现代 ,艺术与社会的功能关系基本上是协调一致的。虽然在传统文化中不乏反抗现存社会的艺术 ,特别是面临巨大变迁的时代的艺术 ,但从总体上说 ,艺术和社会成员的日常生活及其意识形…     

四川汶川大地震心理危机干预的思考

面对大地震我们如何应对？突发的灾难除了顷刻间造成大量人员伤亡和财产损失外,还会对人们的心理产生巨大影响。帮助灾区人民渡过心理创伤,减少心理疾病的发生和对心理社会功能的后遗影响。灾后心理危机同样是灾难,灾后心理疏导需专业人员,抗震救灾与灾后的心理干预同等重要。     

Critique of modernity in the philosophy of Nishitani Keiji

This article analyses Nishitani Keiji’s persistent critique of modernity and how it intertwines with other issues—such as nihilism, science and religion—in his philosophy. While Nishitani gained some notoriety for his views on overcoming modernity during WWII, this article will look at his relationship with the issue more in the scope of his whole philosophical career. Pulling together various strands that weave through Nishitani’s treatment of modernity, its relation to nihilism and his views for overcoming both, we find that it motivates his themes of Heideggerian critique of technology and Nietzschean redemption of tradition that combine with a reverse-Hegelian search for an originary ground that is grasped via existential realisation revealed through religious praxis. However, Nishitani’s approach raises some problematic questions on the social level due to the way it conceptualises modernity through a Nietzschean lens that leaves little room for modernity as a social and political phenomenon.     

Innovating from Traditions: The Emergence of a Ritual Field of Collective Commemoration in the Netherlands

This article demonstrates that tradition has a more profound effect on religion in liquid modernity than might be expected. The recent emergence in the Netherlands of a new ritual field aimed at collective commemoration of the dead is used as an example to investigate the dynamic relationship between religious tradition and creative ritualising. The comparison between Catholic, Protestant, and non‐ecclesial ritualising shows how Catholic ritual traditions associated with All Souls’ Day, among other traditions, serve as loose templates for ritual innovation in all three of these settings. Finally, on the basis of these findings, it is argued that ‘innovating from traditions’ presents a more adequate approach to future research into the roles traditions play in liquid modernity than Eric Hobsbawm’s ‘invention of tradition’.     

Western Buddhism: Tradition and Modernity

The idea of a fragmented, de-traditionalized society has been much discussed over recent years. While Anthony Giddens has suggested that the issues surrounding postmodernism and postmodernity do not constitute the end of modernism and modernity, there has been a significant disjunction in the modernist narrative. Indeed, the project of modernity has been instrumental in the perceived de-traditionalization of society through an intensification of globalization where local contexts are invaded by abstract systems. In this paper, using the existence of Buddhism in the West as an example, I argue that this does not signify the end of tradition as such. Introducing certain aspects of Theravada Buddhist philosophy as a means of comparison, I further argue that it is possible to reclaim a place for religion by suggesting that traditions may exist in their own cultural niches which appear throughout society; as well as at various times during the life of an individual. This I call a de-universalized society in which religious tradition persists, albeit not in an inclusive form.     

Western Buddhism: Tradition and Modernity

The idea of a fragmented, de-traditionalized society has been much discussed over recent years. While Anthony Giddens has suggested that the issues surrounding postmodernism and postmodernity do not constitute the end of modernism and modernity, there has been a significant disjunction in the modernist narrative. Indeed, the project of modernity has been instrumental in the perceived de-traditionalization of society through an intensification of globalization where local contexts are invaded by abstract systems. In this paper, using the existence of Buddhism in the West as an example, I argue that this does not signify the end of tradition as such. Introducing certain aspects of Theravada Buddhist philosophy as a means of comparison, I further argue that it is possible to reclaim a place for religion by suggesting that traditions may exist in their own cultural niches which appear throughout society; as well as at various times during the life of an individual. This I call a de-universalized society in which religious tradition persists, albeit not in an inclusive form.     

Absolutizing the Relative and Relativizing the Absolute: Metaphysical Implications of the Christian and Buddhist Soteriological Perspectives,Part I

This essay is an attempt at opening parallel but contrastive avenues into the respective Christian and Buddhist outlooks with respect to the metaphysical notion of relativity in contradistinction with the concept of the Absolute. The main thesis is that Christianity and Buddhism present us, in their respective normative intellectual economies, with analogous, yet profoundly different ways of envisioning metaphysics from the vantage point of their sui generis soteriology. In other terms, our argument is that Christian and Buddhist metaphysics are essentially informed by the tenets of their spiritual way, whether redemptive or emancipative. Furthermore, these forms of “soteriological metaphysics” could be encapsulated in the twin nutshells of an “absolutization of the relative” on the one hand, and a “relativization of the absolute” on the other hand. The first formula refers, more specifically, to Christian Trinitarian theology, and the second to the Buddhist ontology of emptiness. These two formulas provide a theoretical framework that suggests both the internal coherence of each tradition and the ways in which this coherence is variously understood within the tradition itself. In the soteriological emphasis of these two traditions lies a possible—but not exclusive—way to open a wider space for a hermeneutics of aspects and vantage points, as well as for warding off any overly rigid conceptual crystallizations through a deeper recognition of the interplay between principled intellectual unity and the manifold of human existence. This essay is the first section of the submission, which is focusing on the Christian tradition.

     

Tradition religieuse et capacité de pardon

Forgiveness is a fundamental ingredient of everyday life. This article is intended to present, in a synthetic way, a number of recent works having empirically determined the relationship between religious tradition and forgivingness. To forgive is basically to give something to someone. For/give is the equivalent of the latin per/donare. Forgiveness is the gift of one's right to resentment after having been the victim of an offense. Forgiveness has been empirically investigated in two ways. The first approach specifically considered forgiveness as a possible answer to a given situation. The second approach considered forgiveness as a philosophy of life, as a habit; that is, as a personality trait. The studies reported in this article illustrate this second approach. A three-factor model of forgivingness is presented: lasting resentment, sensitivity to the circumstances of the offence, and unconditional forgiveness. It is shown that this model nicely fit empirical data from samples of persons grown up either in the Buddhist tradition, or in the Christian tradition, or in the Hindu tradition. It is also shown that among people grown up in the Muslim tradition this model must be adjusted to reflect the unique character of this tradition: Islam is both a religious and a political tradition. In brief, people whose spiritual references are either Buddhist or Christian or Hindu must be aware that if a conflict, even a minor one, opposes them to Muslims, a particular attention will be attributed to their apologizing behavior and to their efforts to repair the wrong committed. Forgiveness will probably be granted only after the offender has satisfied a number of conditions. Symmetrically, people whose references are Muslim must be aware that, if a conflict opposes them to people grown up in the other traditions, all the circumstances of the situation will probably play a more or less similar role (intention, apology, social proximity) and that forgiveness may be unconditionally granted. Unconditional forgiveness exists, at least in theory, in these traditions: it is not regarded as a weakness or as an immoral disposition.     

Locating the sikh pagh 1

The importance of the turban to Sikh identity has come into sharp focus since the attacks on the World Trade Center and Pentagon in 2001. In particular the conflation of all turban wearers with terrorists has marked Sikhs out as targets for racist attack. This article offers a broad overview of the many ways in which the symbolic value of the turban renders it forever associated with tradition, across multiple contexts. For Sikhs, whether it be in India or America, the turban is over-signified and imbued with the potential to arouse violence. The specific relationship of Sikhs to the turban is examined in both theological and social terms. Returning to the relationship of the turban to tradition and modernity the article proposes that because the turban remains the paramount signifier of male Sikh identity, then the project of being modern remains impossible for Sikhs.     

Corpses,lepers, and menstruating women: Tradition,transition, and the sociology of knowledge

A study of 1148 middle-aged women in 5 Israeli subcultures ranging from modern Central European immigrants to traditional Moslem Arab villagers is the point of departure for this essay on tradition, transition, and the sociology of knowledge. The study is shown as having evolved through the competing hypotheses of the investigators, which in turn reflect the biases born of the experiential framework: 2 men and 1 young woman design a study that assumes an overvaluation of fertility and childbearing. When the findings reveal that middle-aged women do not regret the loss of fertility, regardless of tradition or modernity (and thus of childbearing history), the investigators discover their own assumptions to be erroneous. Further, the meaning of modernity is reconsidered as tradition is shown to incorporate a recognition of the strength of women despite formal status subordination; it is proposed that the dilemma of middle age is inevitably cultural transition. Finally, it is suggested that the broader social context of which the investigators were a part legitimates the study of women as "other" and as objects, while denying opportunity to study men in the same framework--a social context in which men shape decisions that grant or deny research funds, and thus shape the evolution of knowledge of gender.     

Ecclesiology and the doctrine of creation: a Scandinavian theological perspective

With a view to the present challenges facing the traditional folk churches in Scandinavia, this article aims to present the interconnectedness of creation theology and ecclesiology, as this has been understood in Scandinavian ‘folk church Lutheranism’. While theologies of the Church often seem unrelated to a theology of creation, Bonhoeffer and de Lubac represent two different ways of connecting the two. This article shows how the theological tradition to which Grundtvig and Wingren belong, corresponds to and differs from these continental theologians. The specific character of the Scandinavian tradition is interpreted as stemming from an amalgam of Luther and Irenaeus. In conclusion, the article offers some critical comments on this tradition, and some reflections on how to negotiate between the all-inclusive nature of the Church, her catholicity, and the limited character of any actual local church. It is suggested that a reconsideration of the ecclesiological implications of the first article of faith (the doctrine of creation) is required for coming to terms with this challenge.     

社群、精神性传统和中国社会中的灾难(英文)

本文假定深切的处境观念和社群疗法是受害者"家庭"观念重建的最好途径。本文作者认真响应中国心理学会主席张侃的号召,重视中国的本土资源和精神遗产对于中国人在心理治疗中作用。本文沿袭了沃尔什将重建社群作为缓解创伤和灾难效果的四种方式:分享对创伤事件的认知,分享丧失和存活的经验,社群的重新组织和关系的重新建立。有人认为在灾难之后,精神性也可以在意义和社群的复原中扮演着积极的作用,前提是尊重信仰,鼓励信仰者使用自己的信仰语言,而不是把信仰当作工具来寻求心理健康。文中引用的例子包括俄罗斯乌克兰人中的门诺派教徒在社群/宗教重建中的努力,还有中国人对2008年5月12日汶川大地震中对灾难的回应方式。     

Modernity and its imbalances: Constructing modern selfhood in the Mata Amritanandamayi Mission

This article explores the orientations towards ‘modernity’ among devotees of the popular female guru in contemporary India, Mata Amritanandamayi. It examines the understanding of modernity popularised by this guru and shows how this understanding informs the world views and lifestyles of her Indian followers. These followers, most of them educated, middle-class urbanites, are exposed to modernity in their everyday lives. The understanding of modernity in the guru's fold leads devotees to idealise a form of selfhood that allows expression for their faith and emotions and that thereby facilitates the transcendence of the so-called ‘imbalances' of modern personalities and lifestyles. The realisation of this form of selfhood does not mean a rejection of modernity. Instead, it purportedly better equips followers to cope with the stresses of modernity. This article analyses the logic that underpins this view of modernity, and the different interpretations, within this guru's fold, of the modern West and of its relationship to India.     

Negotiating Health-Related Uncertainties: Biomedical and Religious Sources of Information and Support

This article explores how people experience health-related uncertainties and how they look to biomedical and religious sources of information in response. Data were gathered in a larger project focused on spirituality in everyday life. Respondents were not asked any direct questions about their health or health care, but almost all of the 95 participants brought up the topics in response to other questions. About one-third spoke of being uncertain about some aspect of their health or healthcare. We explore the health-related topics about which people were uncertain and how they looked to biomedical and religious sources of information, most often seeing the religious as a support for the biomedical. We outline the range of ways they experienced God in this process pointing to the multiple complex ways they make sense of health-related uncertainties.     

Hasidism in Tsarist Russia: Historical and Social Aspects

It is difficult to ascribe to Hasidism sets of distinctive regional characteristics, because Hasidism transcended both communal and national boundaries. Aware of this problem, the authors of this article seek to characterize Hasidism in Russia, while eschewing the essentialist assumption that Hasidism in Russia had a Russian character. The article describes Hasidism in Tsarist Russia from several perspectives. From an internal Jewish perspective, it discusses features of dynasties of hasidic leaders and the courts they lived in. This is followed by a discussion of relations between hasidic centers (the courts) and hasidic peripheries (the local communities). Relations between Hasidism and the Russian administration are also analyzed, as are the various ways in which hasidim in Russia adapted to the challenges of modernity, while hasidic leaders in Galicia and Hungary were usually more hostile towards modernization. Finally, the article describes the consequences of the upheavals of the First World War, Bolshevik Revolution, and the Civil Wars that followed. During these dramatic events and in their aftermath, the majority of the hasidic leaders in Russia moved to other places in Europe, America, and Palestine, and only some of them remained under the Soviet regime.     

Modernity and its imbalances: Constructing modern selfhood in the Mata Amritanandamayi Mission

This article explores the orientations towards ‘modernity’ among devotees of the popular female guru in contemporary India, Mata Amritanandamayi. It examines the understanding of modernity popularised by this guru and shows how this understanding informs the world views and lifestyles of her Indian followers. These followers, most of them educated, middle-class urbanites, are exposed to modernity in their everyday lives. The understanding of modernity in the guru's fold leads devotees to idealise a form of selfhood that allows expression for their faith and emotions and that thereby facilitates the transcendence of the so-called ‘imbalances’ of modern personalities and lifestyles. The realisation of this form of selfhood does not mean a rejection of modernity. Instead, it purportedly better equips followers to cope with the stresses of modernity. This article analyses the logic that underpins this view of modernity, and the different interpretations, within this guru's fold, of the modern West and of its relationship to India.     

Nature and grace: the paradox of Catholic ethics.

Roman Catholic bioethics seems to be caught in a paradox. On the one hand it is committed to the natural law tradition and the power of reason to understand the structures of creation and the moral law. On the other hand there is a greater and greater appeal to Scripture and revelation. The tradition maintains that reason is capable of understanding the rational structures of reality and that ethics is properly built on metaphysics. In this way ethics, bioethics, is non-sectarian. However, the tradition also recognizes the effects of Original Sin on the will and intellect and the broad cultural changes that have affected our understanding of metaphysics. The appeal to Revelation is a corrective to many contemporary trends in ethics and bioethics. This article will examine the interplay of reason and revelation in the Church's teaching on sexuality (particularly contraception and in vitro fertilization), suffering, and death. Catholic bioethics is in the end prophetic and ecumenical and not gnostic and non-ecumenical.     

Emotion without a word: shame and guilt among Rarámuri Indians and rural Javanese

The Rarámuri Indians in Mexico use 1 word for guilt and shame. In this article, the authors show that the Rarámuri nevertheless differentiate between shame and guilt characteristics, similar to cultural populations that use 2 words for these emotions. Emotion-eliciting situations were collected among the Rarámuri and among rural Javanese and were rated on shame and guilt by Dutch and Indonesian students. These ratings were used to select 18 shame-eliciting and guilt-eliciting situations as stimuli. The Rarámuri (N = 229) and the Javanese (N = 213) rated the situations on 29 emotion characteristics that previously had been found to differentiate shame from guilt in an international student sample. For most characteristics, a pattern of differentiation similar to that found among the students was found for both the Javanese and the Rarámuri.     

地震对灾民创伤后应激障碍的长期影响

创伤后应激障碍是震后最常见的心理创伤。以往研究多关注灾民在震后短时间内的应激反应, 地震两年后创伤心理研究非常缺乏。本研究拟结合汶川地震后进行的6次重复测量数据(2008~2016)重点探讨：创伤后应激障碍在震后不同时点的变化轨迹及影响因素; 震后针对创伤后应激障碍在不同时点的干预内容。预期研究成果不仅是对灾后心理创伤长期影响研究的补充, 也将为灾后救助政策以及心理干预提供依据。     

Islamization as a Strategy for Reconciliation between Modernity and Tradition: Examples from contemporary Arab Gulf states

The article analyses how Islam, traditions and modernity are socially negotiated and reconstructed in the Arab Gulf states under the influence of globalization and new communication technologies. Although these concepts are subjected to 'reifications', they are important in the official rhetoric for the legitimization of political power. The author bases her study on conventional anthropological fieldwork, as well as 'e-fieldwork' on the Internet/e-mails. The article presents the results of an e-survey on Gulf youths' attitudes towards modernization and Westernization, analyses 'freedom of speech in cyberspace' from discussions held on the Internet on politics and gender relations and finally gives examples from newspapers revealing the ambiguous attitude towards Islam, tradition and modernity in the public discourse. The conclusion is that Islamization is a strategy that incorporates both resistance to and accommodation of modernity, and could be viewed as the culturally accepted form of modernization in Muslim contexts. Islamization serves in the Gulf as a third alternative resolving the paradoxes between tradition and modernity as it creates a discourse of coalition between the traditional and modern discourses.