华侨华人传统宗教的世俗化与非世俗化--以东南亚华侨华人为例的研究

宗教世俗化是宗教发展的必然趋势.华侨华人传统宗教世俗化的主要表现是:传统宗教信仰内容的淡化;宗教崇拜形式的简单化和现代化;传统宗教的伦理化和当地化等.华侨华人传统宗教的世俗化与非世俗化是同一过程的两个方面.在社会的现代化进程中,传统宗教仍将继续在华侨华人宗教文化中居主流地位,继续成为海外华侨华人族群认同的重要标志和民族文化认同、传承的重要形式之一.     

传统超验文化的当代特征:基于中国综合社会调查的分析

本文使用2010年中国综合社会调查数据,对中国居民传统超验文化的现状及其社会学人口学特征进行了分析,并特别考察了中国居民传统超验文化与宗教信仰之间的关系。本文发现,女性、年纪较轻和已婚的居民更相信传统超验文化;而中国居民的宗教信仰、宗教参与和宗教虔诚与传统超验文化之间则呈现出了倒U型关系。据此,本文进一步讨论了中国传统超验文化对宗教市场理论及世俗化理论的启示。     

入世济世与神仙超越

传统道教伴随着现代化步伐已进入了二十一世纪。在新的世纪里 ,世界各大传统宗教都因应社会的现代化进程 ,程度不等地表现出世俗化倾向 ,从而对人们的物质和精神生活继续发挥着积极作用。但由此也引发了神圣与世俗之关系的讨论 ,宗教的神圣性与世俗化究竟是此消彼长还是相得益彰 ,再次成为宗教界和学术界共同关注的焦点。诚如许多学者所指出的那样 ,宗教的神圣性与世俗化的关系 ,是各大宗教都不可回避的老问题 ,只是由于各大宗教在信仰、教理教义以及所处环境方面存在着差异 ,所以对问题做出了不同的回应。就道教来说 ,所谓世俗与神圣乃是入…     

关于宗教世俗化的几点诠释

曾经有种观点认为宗教世俗化是宗教衰落的表现,其实不然。宗教的世俗化有多重含义,本文试图通过对宗教世俗化的几点全新的阐释,说明宗教的世俗化不仅是宗教发展的新契机,而且还在社会生活的许多方面充当了并继续充当着重要的角色。本文主要拟从以下三个方面来说明,即:宗教对道德控制功能的作用;宗教——尤其在特定宗教的内部,对于集体精神、团结精神的重新发现;宗教对于社会革命的作用力。通过论证,可以看出宗教世俗化对于社会的作用客观存在,并将随着人类历史的发展而被赋予许多全新的含义。     

变动中的宗教——当代西双版纳傣族宗教生活世俗化的特点

本文从信教群众原始宗教观念趋于淡薄,赕佛活动中出现的实用性,不同年龄群体的人们在佛事活动中的差异性,以及小乘佛教神职人员参加生产劳动,消费行为发生的变化和某些宗教规范出现的松弛状态等方面,对当代西双版纳傣族宗教生活世俗化的特点进行了探讨。认为由神圣化转向世俗化是当代中国各民族宗教生活发展变化的必然趋势     

云南德宏傣族宗教消费世俗化现象考察——以芒市那木寨、瑞丽喊莎村和大等喊村为例

对宗教世俗化现象的未来前景持乐观态度者,认为宗教世俗化是社会的必然进程,像贝格尔那样悲观地认为宗教世俗化的到来,便意味着宗教走到了尽头,一个不争的客观事实已然摆到了我们面前,即宗教世俗化的确真真实实地出现在了信仰宗教的不同场域里。     

对话宗教与世俗化

郑筱筠:在历史发展过程中,宗教始终是一个动态发展的过程.对于宗教现状及未来发展趋势一直是学术界关注的焦点,宗教与世俗化之间的关系就是其中的一个焦点.这个问题涉及到不同语境下对世俗化的多种界说、世俗化的表现和影响、如何认识和看待宗教世俗化与反世俗化理论(如宗教化、神圣化以及对世俗化理论的批判等)以及世俗化的未来走向等等.为此我们邀请中国社会科学院世界宗教研究所吴云贵教授、美国Boston大学Robert P.Weller教授、上海复旦大学范丽珠教授一起对话宗教与世俗化问题.     

香港地区传统信仰与宗教的世俗化:从庙宇开始

鸦片战争后,香港被清政府割让给英国,香港的庙神信仰突然被抛入岁月的激流中,披在现实表面的神圣面纱颓然落下,没有诸神祝福的世界蓦然出现.在蹒珊走入现代的过程中,香港民间的庙神信仰,经受到前所未有的巨大冲击.特别是1928年《华人庙宇条例》的颁布实施,更使庙神信仰的发展空间进一步受限,华人传统信仰不得不开展各种世俗化的尝试,力图使之与现代社会发展相适应.本文力求较清晰地整理出香港地区华人传统信仰和宗教的世俗化线索,分析庙神信仰在居民生活中曾具有的重要地位,以及开埠后所受到的、来自香港社会发展的影响;特别是在西方法律语境下,华人传统信仰和宗教与西方一神宗教所遭遇的不同命运,并对在此特殊历史境遇上建立的、别具特色的香港地区传统宗教管理体制,进行全新的检讨.     

陈垣与近代佛教历史研究

随着20世纪上半叶中国现代宗教学术的建立,史学成为考察中国宗教传统的重要方法。传统佛教历史书写的范式逐渐被系统化、理论化以及“世俗化”的现代历史叙事所取代。本文以陈垣为例,考察其佛教历史书写与自身信仰立场、学术背景和方法论视野的关系,以及其研究在当时学术语境中的典范性与例外性。在此基础上,本文进一步讨论近代历史学家如何参与宗教知识的构建,为人们对宗教的理解提供重要的外部视角,在更广泛的意义上评述历史学的方法论视野在宗教研究中的意义与困难。     

当代西欧宗教的衰退和文化的世俗化、多元化

世俗化是西方社会的一种社会现象和宗教现象。当代西欧社会的宗教正经历着世俗化的发展。宗教的多元化也是当代西方社会的一种现象。本文对西欧社会的这些现象进行了分析和说明。     

Together – apart: in touch in a time of separation

This paper explores the experience of working as a Jungian analyst through the various phases of the global COVID-19 pandemic, examining the importance of the physical containing space alongside the analyst’s internal mind and how technology can both help and hinder understanding. A number of clinical vignettes illustrate the challenge of communicating over a distance, paying particular attention to the way countertransference phenomena can become re-attuned. Reference is made to mythology and symbols of hope, and consideration given to the meaning and purpose of the pandemic.     

The Possibility of Meaning in Human Evolution

Science undermines the certitude of non-naturalistic answers to the question of whether human life has meaning. I explore whether evolution can provide a naturalistic basis for existential meaning. Using the work of philosopher Daniel Dennett and scientist Ursula Goodenough, I argue that evolution is the locus of the possibility of meaning because it has produced intentionality, the matrix of consciousness. I conclude that the question of the meaning of human life is an existentialist one: existential meaning is a product of the individual and collective tasks human beings undertake.     

Phenotypic plasticity and archetype: a response to common objections to the biological theory of archetype and instinct

Since Jung’s death in 1961, scholars have attempted to integrate growing biological science data into Jungian concepts such as the collective unconscious, instincts and the archetypes. This enterprise has been challenging due to persistent false dichotomies of gene and environment occasionally arising. Recent works by Roesler (2022a, 2022b) for example, have raised objections to the biological theory of archetypes, but the objections are plagued by such dichotomies. The concept of phenotypic plasticity, however, helps to both avoid this problem as well as bridge the gap between competing theories into a more integrated model with solid biological foundations.     

When is it time to stop? When good enough becomes bad enough

This article draws on Winnicott’s concept of the good enough mother to discuss how to know whether a therapeutic situation is good enough to continue or bad enough to end. This dilemma is explored in terms of clinical syndromes, such as anorexia and pathological gambling, but focuses mainly on analyst-initiated endings, which are termed the ‘Casablanca dilemma’, based on an amplification of the ending of the film Casablanca. The author goes on to discuss such one-sided endings, drawing on interviews with 40 analysts and therapists about their clinical experience. A typology of bad enough endings is presented. The psychological differences between a good enough analysis as opposed to a bad enough one are explored through the ideas of Winnicott and Neumann.     

Kann Es Ein Argument Für Den Skeptizismus Geben? Das Epistemische Problem Der Irrtumsmöglichkeit

Summary  Is there any argument for scepticism? The epistemic problem of the possibility of error. Arguments for scepticism rest on the assumption that knowledge claims are fallible. For this reason the concept of knowledge appears to be questionable. Since it is necessary to distinguish doubts from possible doubts, the arguments for scepticism appear to be unconvincing. If we take it into account that we know something that is immune to doubt, we should draw the conclusion that, contrary to scepticism, knowledge claims have to be compatible with being fallible. Thus any knowledge claim is capable of being doubted.     

The transcendent function in Spitteler’s Prometheus and Epimetheus

In August 2020, John Beebe and Steve Myers met via Zoom to discuss their differing interpretations of psychological typology and the different sources within Jung’s writings that influenced their books: Integrity in Depth: Energies and Patterns in Psychological Type (Beebe), and Myers-Briggs Typology vs Jungian Individuation (Myers). The discussion centred on Spitteler’s epic poem Prometheus und Epimetheus, which forms the basis of chapter V of Psychological Types. This is both the largest chapter and one of two chapters that Jung highlighted in the Argentine foreword as containing the essence of the book. Jung’s book is primarily about the transformation of personality rather than the categorization of people. Although it contains a critical psychology that deconstructs the nature of consciousness, that is only one half of the book and a stepping-stone to the other half, which is the reconciliation of opposites with particular emphasis on the relation of consciousness and the unconscious. Jung assumed that readers were already familiar with Prometheus und Epimetheus, an understanding of which sheds light on the nature of the transformation that Jung described – the development of a new attitude towards attitude itself.     

Chapter 6: Biblical Foundations for a Practical Theology of Aging

SUMMARY

This article reviews Biblical sources pertaining to the elderly, particularly the frail elderly. Founded on these sources, implications for elderly with Alzheimer's Disease and other forms of dementia are addressed through a personal perspective informed by writings of Christian mystics.     

Seeing in the Dark: A View into Dissociation and Healing

In this paper, I will explore the role of art-making, the experience of trauma and dissociation, and the process of working with self-states from an analytic and creative frame. Relevant literature on dissociation, trauma, and the use of art will be discussed. A case involving my work with an adolescent girl who had experienced sexual abuse from a family member will be shared, with an emphasis on the meaningful role images played during the therapeutic process. Both Jungian and psychoanalytic models of conceptualizing and working with dissociation are included, following Donald Kalsched’s (2013) recommendation for a “binocular stance” to treatment, including both a focus on the inner, intrapsychic world and the interpersonal, relational realm, and how art images both illuminated and expressed these realms. Within the therapeutic process, art images allowed the therapist a view into the client’s unconscious process, and created a meeting ground for dissociative barriers to be gradually seen, felt and known, by both therapist and client. The experience of dissociation, in images and in session, provided a reference point for myself and my client, Taylor, to develop a shared understanding and a framework for growth.