新时期要加强科学无神论的学习与宣传

正当我国大力推进全面建设小康社会的新时期,“法轮功事件”的出现,让我们在精神文明建设领域痛定思痛。近些年来,我们在重视和加强科学无神论的学习与宣传,坚持马克思主义唯物论和科学无神论,清除各种封建迷信活动方面弱化了。为净化社会空气,促进精神文明和物质文明共同进步,我们必须加强科学无神论的学习与宣传,否则     

白玉蟾在西山的活动及其对净明道的影响

白玉蟾是金丹派南宗第五祖,乃道教史上的著名人物,有关其生平事迹、思想学说,学术界已多有讨论,笔者亦尝细论之①。然而,包括笔者在内的学界诸家以往在谈论白玉蟾时,皆未曾关注他在净明道兴起地———江西西山的活动,并忽视了其对净明道的影响。下面,试就白玉蟾在西山的活动及其对净明道的影响作一介绍,以补人们认识之罅漏。白玉蟾一生云游天下,据其《云游歌》言,他的足迹曾广达“江之东西湖南北,浙之左右接西蜀,广闽淮海数万里”,到过的地方有武夷山、龙虎山、阁皂山、天台山、罗浮山、青城山、霍童山、北邙山等等。其中,亦包括净明道的兴…     

善导思想研究

善导在昙鸾、道绰的基础上建立起完备的净土理论及仪轨,创立了净土宗,开创了唐代"净土法门"的昌盛局面。净土教仪随着中国佛教的东渐而传入日本。因此,日本的净土宗尊称善导为"祖师"。善导一生潜心弘法,著书立说,主持雕造了龙门石窟卢舍那像群雕,从而为中国的佛教艺术增添了灿烂的篇章。其在中国佛教史上的地位和作用,是不容忽视的。     

僧人“慧觉”考略——兼谈西夏的华严信仰

本文主要依据《故释源宗主宗密圆融大师塔铭》和遗存佛经题记对僧人慧觉的佛事活动进行考证,认为塔铭所记慧觉与佛经题记中提到的一行沙门慧觉应是同一僧人,是位显密兼通的高僧,主要活动在蒙元时期。慧觉最初在贺兰山慈恩寺出家,修行密法,后到洛阳白马寺从龙川大师研习华严义理,深得龙川大师赏识。世祖时他协助龙川重修白马寺,随龙川去大都校经,被授以"宗密圆融大师"之号。慧觉还出任河南僧录和白马寺第三任释源宗主,多次前往河西地区弘扬佛法,为西北与中原佛教文化交流起了积极的促进作用。     

日本荣西禅师的禅学思想

中国禅宗自五祖弘忍禅师之后,分南宗和北宗。六祖慧能为南宗创始人,南宗又分五派七流,即临济宗、曹洞宗、沩仰宗、云门宗、法眼宗,以及由临济宗分出的黄龙派和杨岐派。对于南宗禅临济宗在日本的传播,镰仓时代的著名高僧荣西禅师(1141-1215)可谓功不可没,故而被尊称为日本临济宗之祖。荣西自幼跟父亲学习佛教,早年先后修习天台宗和密宗。仁安三年(1168)4月,28岁初次渡海入宋寻求佛法,求得《天台宗新章疏》30部60余卷。     

百丈怀海禅法思想研究

百丈怀海是唐朝著名的禅师,"只如今鉴觉"是其禅法的重要思想,该思想将禅宗直指从心性转向实际,让纯粹自我出离自身、完全敞开到一个根本原初、完全澄明的现在意识中去,是对达摩"藉教悟宗"和慧能"无念无相无住"心性路线的重大发展,是对马祖"即心即佛"和"非心非佛"心佛二元论的全面扬弃、突破与创新,具有重要的哲学意义。     

Lay Explanations for Poverty in Turkey and Their Determinants

Abstract

The external and internal causal attributions for poverty in Turkey were examined in an exploratory survey. Factor analysis results confirmed Feagin's 3 conceptual categories (1975) of explanations for poverty, structural, fatalistic, and individualistic. Income, gender, age, and education were important determinants of explanations for poverty. All income groups favored structural (external) explanations. Poor persons preferred more tangible structural explanations, and nonpoor persons gave more abstract structural explanations. Poor persons also favored fatalistic (external) explanations more than higher income groups did. Women and older people offered individualistic and fatalistic explanations more than others. Men and people with higher levels of education preferred abstract structural explanations more than others.     

The Cultural Factor in Lay Perception of Jealousy as a Motive for Wife Battery1

Cultural psychology is concerned with the comparative study of the way culture and psyche shape each other: This process is particularly well illustrated in the social construction of some feelings. Although sexual jealousy seems to be universal, people differ in the intensity of their reactions and in the type of stimuli perceived as threatening. Replicating previous research in Britain by Delgado and Bond (1993), a questionnaire research survey was conducted in Spain to determine if lay perception considers jealousy a justification for wife battery. The comparison of results shows striking differences: The harmdoer was seen as more guilty in Britain and the victim was seen as more guilty in Spain. Results demonstrate cultural differences in the perception of jealousy; when jealousy is a motive for assault, there are also cultural differences in judgments of responsibility. Emotions function differently in different cultures regarding perceived causes and justification for conduct.