哲马鲁丁·阿富汗尼的宗教改革思想

哲马鲁丁·阿富汗尼的宗教改革思想周燮藩哲马鲁丁·阿富汗尼（１８３８—１８９７）极为关心各伊斯兰国家人民的政治解放，而宗教改革只是达到这一政治目标的手段。他一生中未能系统地阐述他的宗教改革主张，甚至未留下专门论述宗教的著作。阿富汗尼更多地是从政治和哲学...     

内在批判与规范的矛盾:对批判理论批判方法的反思

在批判理论的新近发展中,对批判方法的反思重新成为一项重要议题。该理论的拥护者和反对者都把内在批判视为其核心方法。近年来,该方法的可能性越发遭到广泛质疑。对该方法的质疑,既涉及其基本的理论预设,也涉及其运用问题。首要的和基本的问题是该方法的自洽问题,即具有超越潜力的内在批判如何可能。针对该问题,有两种可能的解决路径,即形式人类学的解决路径和规范的矛盾的解决路径。一种有关规范的矛盾思想能够更好地解决内在批判的自洽问题。它既不否定规范研究的重要性,也不否认否定性经验的建构作用,它能够同时融合两者,充分发挥批判理论的批判作用。     

阿富汗宗教公民社会的角色和功能

本文以公民社会理论为视角,结合阿富汗的本土情况,考察了在阿富汗战后重建进程中本土公民社会组织诸角色的状况。重点分析了乌玛、毛拉、清真寺在阿富汗社会发展中的角色及其资金来源。并指出其具有社会凝聚、公众交流、调解、中介以及社会资源再分配等功能。最后,具体分析了阿富汗宗教公民社会诸角色与政府及其他国际组织之间的关系。     

恩格斯宗教批判思想的演进

马克思恩格斯对宗教问题的论述主要是作为其哲学特别是历史唯物主义的一部分来展开的。他们思想的发展均以宗教批判为起点,恩格斯更因少年时信仰的背景而经历了个人思想上的激烈挣扎,而他一生对于宗教问题也投入了相对马克思来说更多的关注。本文将以恩格斯为对象,简要梳理其宗教批判思想的演进轨迹。这位科学社会主义理论体系的"第二创始人"对宗教的认知和态度完全可以作为我们当前审慎的认识和处理宗教问题的一个重要的理论参考。     

马克思对资本主义的宗教批判——《资本论》的三重拜物教批判

马克思宣告宗教批判已经终结,继而转向政治经济学批判,即转向对现实的批判。本文旨在探究马克思在《资本论》中如何一以贯之地推进其宗教批判,思路,分别从三个层面考察宗教批判"道成肉身"转化成了对商品拜物教、货币拜物教和资本拜物教的批判,由此揭开资本主义及其精神实质的神秘面纱。以宗教批判为线索来解读马克思的《资本论》,一方面可以更深入地理解其资本主义批判的内在结构,另一方面也可以调和其与韦伯对资本主义精神与宗教之关系所作出的批判性反驳,此外,对于研究改革开放视域下中国社会意识变迁之哲学基础亦有一定借鉴意义。     

马克思的宗教批判与当代基督宗教人文主义--兼论宗教异化和异化的消除

马克思的宗教批判对当代基督宗教人文主义有相当的影响,虽然两者对宗教异化有不同的理解,但都认为消除异化是人类走向自由的前提。     

试论利奥塔对科技理性主义的哲学批判

本世纪的西方哲学界对科技理性主义的批判绵延不断。其中，后现代著名哲学家利奥塔则是独树一帜，他把批判的矛头不是直接指向科技理性义者所信奉的科技理性万能这一核心概念，而是把着眼点放在后现代社会科学知识的嬗变，进而展现出科学知识的非合法化过程。这种釜底抽薪式的论述方式，对于从根本上摧毁科技理性万能的观念，具有更强烈的震撼力。     

马克思的宗教批判:理解模式与实质

马克思对于宗教的态度是一个重要的理论与现实问题。国内外学术界对马克思的宗教批判的理解可以归纳为6种主要模式:"鸦片论"、"意识形态论"、"简单模糊论"、"经济替代论"、"新宗教论"和"调和论"。对于宗教产生的根源、消亡的条件马克思有着独特而深刻的论述,不能把马克思的宗教批判简单地理解为旧唯物主义的回归。马克思的宗教批判是西方哲学中宗教批判传统的继续和深化,其中一个重要问题是共产主义作为一种价值、理想在形上层面的重建。马克思的宗教批判对基督教思想家有着巨大的影响。     

马克思恩格斯宗教批判中的“宗教外衣论”

宗教“外衣”概念在马克思、恩格斯的经典论著中有其特定的内涵。首先,本文界说了马克思、恩格斯宗教“外衣”概念,指出“宗教外衣论”是我国学者对马克思、恩格斯宗教观的总结。其次,本文厘清了“宗教外衣论”的理论基础、核心思想及其基本方法,指出宗教外衣论是历史唯物主义在宗教批判上的重要观点。其三,本文将覆蔽社会的宗教外衣分为四种基本类型,分析了马克思、恩格斯应用“宗教外衣论”对不同类型宗教外衣进行批判的论述。最后,本文阐明了“宗教外衣论”在马克思、恩格斯宗教观中的地位,以及在当代中国坚持“宗教外衣论”基本思想进行宗教治理的意义。     

Social Perceptions of Religiosity: Dogmatism Tarnishes the Religious Halo

Researchers have provided much evidence in support of a religious halo effect—the tendency for people to evaluate a religious target more favorably than a nonreligious counterpart. This experimental study (N = 361 U.S. adults) extended previous work beyond the dichotomy of religious versus nonreligious by varying a fictional target's degree of belief. Only religious participants exhibited a nonspecific pro-religious bias consistent with the religious halo effect, favoring religious over not religious and very over somewhat religious targets. However, indicators of dogmatic thinking (e.g., I am so sure I am right about the important things in life, there is no evidence that could convince me otherwise) degraded target evaluations by religious and nonreligious participants alike. Results suggest that religiosity's positive associations depend upon an assumption of strong but flexible belief and underscore the importance of studying social perceptions of religious fundamentalists.     

Transcendental Arguments and the Problem of Dogmatism

Abstract

Transcendental arguments have been described as undogmatic or non‐dogmatic arguments. This paper examines this contention critically and addresses the question of what is required from an argument for which the characterization is valid. I shall argue that although transcendental arguments do in certain respects meet what one should require from non‐dogmatic arguments, they – or more specifically, what I shall call ‘general transcendental arguments’ – involve an assumption about conceptual unity that constitutes a reason for not attributing to them the status of non‐dogmatic arguments. As a solution to this problem I distinguish general transcendental arguments from what I shall call ‘specific transcendental arguments’ and seek to explain how by limiting the use of transcendental arguments to the latter type it would be possible to avoid dogmatism. This methodological adjustment also opens up a possibility of re‐interpreting transcendental arguments from the past in a novel non‐dogmatic fashion.     

Recognizing the Threat Posed by an Incestuous Parent to the Victim's Siblings: Part I: Appraising the Risk

Despite unmistakable evidence that incest offenders rarely stop with one child, courts routinely fail to protect an incest victim's siblings. Many courts simple deny that a parent's sex act with one child signals risk to others. Nevertheless, even those courts that acknowledge a sibling's risk reach wildly different results when confronting similar cases. Courts are split over whether a parent who molests his stepchild is equally likely to victimize biological offspring or whether a father who violates a daughter will also victimize sons. There is a substantial body of research about incest that can aid courts to better gauge a sibling's risk. Because the first act of incest creates a corresponding risk to some—but not necessarily all—children in the family, Part I of this 2 part series argues in favor of a presumption of risk that offenders may rebut. Part II examines whether a sibling's gender, genetic ties to the offender, or the offender's treatment mitigate the threat and, consequently, should serve as a basis for rebutting the presumption. Ultimately, this article concludes that the law can safeguard children only if guided by substantial evidence of how abusive families function.     

Dogmatism in relation to sub-types of conservatism: Some Australian data

An examination of the relation between authoritarianism and conservatism is made using newly developed balanced forms of the ‘D’ and ‘F’ scales together with scales to measure political, social, moral and economic conservatism. Neither ‘BD’ nor ‘BF’ scales predicted voting preference. The ‘BD’ scale was significantly, positively related to the political, social and moral conservatism scales but was non-significantly, negatively related to economic conservatism. It was concluded that both the ‘BD’ and ‘BF’ scales are equally good measures of general authoritarianism among supporters of Australian political parties and that while it is in general true that dogmatic people tend to be ideologically conservative, an exception must be made for economic conservatism. This exception is seen to be inferable from the theory of ‘working class authoritarianism’ advanced by Lipset (1960).     

Profiling Religious Maturity: The Relationship of Religious Attitude Components to Religious Orientations

This study examined the relationships between religious orientation and components of religious attitudes. Religious orientation was measured using Batson, Schoenrade, and Ventis' (1993) Religious Life Inventory. Affective, cognitive, and conative components of attitudes toward religious beliefs and practices were measured using an instrument constructed for the study. Participants were undergraduate students from four educational institutions in the United States. Systematic relationships were found among the dimensions of religious orientation and the components of religious attitudes. Means and Quest orientations had very similar profiles, characterized by high Cognition scores and relatively low Affect and Conation scores. By contrast, modestly low Cognition scores and significantly high Affect and Conation scores characterized the profile of the Ends orientation. Results are discussed in terms of the concept of mature religiosity.     

Recognizing the Threat Posed by an Incestuous Parent to the Victim's Siblings. Part II: Improving Legal Responses

Many courts refuse to protect the siblings of an incest victim even when faced with unmistakable evidence that they are at risk, arguing that no one can predict what will happen. For instance, some courts believe that a parent who molests his stepchild is unlikely to victimize biological offspring, while others believe that a father who violates a daughter will not also victimize sons. Although judges have relied principally on intuition, a substantial body of empirical studies can help them to better assess a sibling's risk. In Part I, I argued that once a parent establishes the first sexual relationship, other children in the family should be considered at risk. Nonetheless, not all children in the household face identical risks of molestation. In this paper, I continue this theme and argue that a legal presumption should arise that other children are endangered. Further, I maintain that offenders should have an opportunity to rebut this presumption. Without this opportunity, a child who never faced a significant risk of abuse may be removed from his home or unnecessarily lose his ties to a parent. In order to better protect children, I outline how legal decisions can better reflect what is known about child victimization.