树立积极正确的社会观 推进天主教中国化进程

正一、宗教社会观是宗教本土化、社会化的核心要素天主教和其他世界性宗教一样,都是存在于社会中的宗教,是以社会为自己的存在基础和服务对象的。宗教离不开社会。民族与社会的发展历史不因某种宗教的存亡来决定,而对于宗教来说,它自身的社会适应能力决定着它的生存与发展历程。某种宗教要适应社会,必然要与当地的文化相适应,必然要与本民族的民情风俗相适应,     

宗教与慈善——从同一个站台出发的列车或走向同一站点的不同交通工具?

宗教是慈善重要的思想渊源,一种重要的慈善组织形式,宗教提供的慈善服务对扶贫济困、社会救助发挥了积极的作用,慈善也促进宗教教化功能的实现。随着社会分化,慈善和宗教逐渐分离,现代慈善注入了更多的内涵,但宗教慈善仍然发挥着重要作用。现代社会,宗教与慈善都面临着角色定位和社会管理的挑战,如何合理自我调适,回应社会的需求是一个需要关注的问题。     

中国化马克思主义宗教安全观探析

中国化马克思主义宗教安全观是中国共产党将马克思主义宗教观与中国和国际宗教的具体实际相结合,而揭示的关于宗教对国际社会和中国国家安全的影响、表现及其应对措施的观点.宗教影响着国际社会的安全,其根源是不公正的国际政治、经济秩序;宗教也影响着中国国家安全,其实质是政治问题;本文试图寻找解决宗教威胁国际社会安全和中国国家安全的途径.     

网络宗教、网络社会与社会治理研究——以S市调研为例

近年来,全球范围的网络社会快速崛起,以宗教信息为主要内容和宗教传播为目标的网络宗教开始兴起。这一社会事实包含着网络宗教与社会秩序之间关联,其中也隐含着国家、社会与个体之间关系的基本问题。本文从社会治理的理论视角切入,在已有的文献和调研基础上,通过网上资料汇集和对S市相关政府部门和宗教团体相关人士的访谈,试图探寻网络宗教的社会治理原则、机制和尝试提出相关政策建议。     

网络宗教、网络社会与社会治理研究--以S市调研为例北大核心CSSCI

近年来,全球范围的网络社会快速崛起,以宗教信息为主要内容和宗教传播为目标的网络宗教开始兴起。这一社会事实包含着网络宗教与社会秩序之间关联,其中也隐含着国家、社会与个体之间关系的基本问题。本文从社会治理的理论视角切入,在已有的文献和调研基础上,通过网上资料汇集和对S市相关政府部门和宗教团体相关人士的访谈,试图探寻网络宗教的社会治理原则、机制和尝试提出相关政策建议。     

论宗教道德在社会主义阶段的变化及作用

宗教伦理和道德学说是宗教教义的一个重要内容,也是社会伦理道德的一个重要组成部分。宗教的伦理思想和道德学说是宗教修行实践的指导,是宗教徒日常生活中的行为规范和原则,对宗教的发展和流传起着重大的促进和推动作用。从某种程度上说,宗教的伦理思想和道德说教比起宗教的其他神学理论,对教徒的精神生活和社会生活起着更重要的作用。 在当前,要充分发挥宗教道德中的积极因素,积极引导宗教与社会主义社会相适应,对宗教教义及宗教道德学说作出新的阐述和诠释,使之能更加适应社会和历史的发展。     

民族文化中宗教和谐与整合的隐喻——以四川硗碛嘉绒藏族乡为研究个案

民族文化中的宗教文化在社会发展过程中贡献着有力的文化资源,尤其是对当下构建和谐社会提供着多维精神资源。这种资源为促进社会整合提供了崭新的视角,具体表现在民族的宗教性整合和宗教的民族性整合关系中。本文以四川硗碛藏族乡为研究个案,考察了硗碛藏族锅庄舞、丧葬仪式中蕴含的和谐宗教思想。文章得出结论:宗教的和谐思想是促进社会整合的有利资源,这种整合是在宗教与民族两方面同步进行的:一方面,宗教作为和谐资源,被当成社会资本促进了民族的整合,这是宗教的民族性整合;另一方面,从社会资本在族群中建构与生产时,宗教和谐思想无疑成了族群认同与凝聚的资源,在此意义上的整合是民族的宗教性整合。     

宗教媒体与文化自觉

##正##宗教媒体是宗教传播媒介的重要载体,也是宗教理念和利益的重要表达渠道,承载着宗教传统和发展的历史使命,也肩负着精神文明建设的社会责任。笔者认为,提升宗教媒体的素质、品味,发挥宗教媒体对宗教自身和社会文明的积极作用,其核心是一个文化自觉问题。本文拟就宗教媒体与文化自觉的一些基本关系,作一初步的探讨和论述,以就教于方家。     

解读《古兰经》两世幸福学说的文化内涵

根据宗教社会学说,宗教和文化的本质相辅相成,并且在许多方面具有互补作用。宗教构建和丰富着文化,文化则折射着宗教的具体内涵,并延伸至宗教信仰者个体和整体的各个层面。透过文化看宗教,对于了解和认识宗教对人类社会发展的影响和意义,从一定程度来讲,有着重要的文化内涵和研究价值:"宗教是文化的中心和极其重要的方面。正如文化是一个整体一样,它的具体内容是与社会存在的状态相协调或相冲突的,并随着社会的进步而变化。把宗教看作文化的核心要素将有助于我们总结宗教对人的意义。"     

中国基督教的大众情怀

宗教的力量不在喋喋不休的言说,而在教义内外的切身体悟与践行。宗教是让你赞成和承诺一种生活态度,一种做人方式,一种价值取向,一种内心的坚守。假如宗教不靠信仰而存在,宗教就只能蜕变为披着信仰外衣的道德说教(而且是伪道德),甚至堕落为假借上帝、真主或佛陀名义的异端邪说(邪教)。而基督教在中国传播,就是一个不断与本土信徒从认知到社会改造运动融合的互动过程,由此而反映出基督教基本信仰中的博爱的大众情怀。     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.