Primal Fatherhood and Primal Rage

Fatherhood may unconsciously activate repudiated identifications with patriarchal primal fathers in men with progressive social values. These men may consciously cultivate an image of themselves as rebellious nonconformists. These men may wish to raise children who are fiercely independent just like them. Yet when these rambunctious children challenge paternal authority, these men may become enraged because their unconscious identification with the primal father has been threatened. These men may be referred to treatment for problems of anger management. They tend to unconsciously re-create and enact their conflicted and enraging relationship with the primal father in their relationship with the therapist.     

西方思想史上关于宗教本质论述的几个阶段

本文追溯了从古希腊罗马到二十世纪这一历史进程中西方学者对宗教本质的探索 ,认为从古希腊罗马到中世纪着重于对神本质的阐述和论证 ,十六至十八世纪为宗教本质的探索从思想上和方法上奠定了基础 ,十九世纪在对宗教的口诛笔伐声中 ,不同学术流派多角度地探索了宗教本质 ,二十世纪因研究方法的多元化深化了对宗教本质的认识。     

Semantics and the sacred

ABSTRACT

This article looks at four different scholarly perspectives on ‘sacred’ – the ineffable sacred, the experienced sacred, the polarized sacred and the contextualized sacred – in order to draw out their implicit presuppositions about meaning. The first two stances presuppose that meaning depends on what bits of language are about (referentialism), and the other two stances presuppose that meaning depends on relations between bits of language (holism). The article concludes three things: these prominent views of ‘sacred’ rest on usually implicit or unrecognized assumptions about the nature of meaning; some of those assumptions explain why certain theories are contentious and problematic and others ground more promising and productive approaches.     

Ecumenism between the world religions

Conclusion We seem then to be left with the fourth position outlined above as the best solution we have to the problem of religious diversity. No doubt this will be far too radical for some religious believers in that, while it allows a believer to hold that his or her religion has some kind of paradigmatic status it also admits that genuine religious developments may take place in other religions. On the other hand it will not be radical enough for other people who will see it as denying the integrity and autonomy of other religious ways and sanctioning some degree of religious exclusivity and intolerance in that, by seeing Christianity as having some essential core of truth that Buddhism lacks, I am claiming superiority for Christianity. And vice versa, if I claim that Buddhism is the privileged way of enlightenment, I am claiming superiority for Buddhismvisà-vis Christianity. Nevertheless, even if this position does notsolve the problem of religious diversity it does at least show which of the alternative solutions are finally untenable, both on religious and philosophical grounds. And it does provide a basis for genuine ecumenical dialogue between the world religions. Indeed, by recognising that a religious believer can hold that genuine developments of religious values may take place in other religions, it makes such dialogue absolutely necessary in much the same way as the Christian Churches have been led to see ecumenical dialogue as not merely an option but a necessity.     

基督宗教与悲剧性解释的逻辑

T·蒂里希认为,悲剧的成因在于人将其所认同的相对价值绝对化;黑格尔将之归结为各具实体性又各具片面性的伦理力量间的冲突;一种准黑格尔式的看法则将之同所谓历史的方向与目标相关联;雅斯贝斯突出强调了悲剧性的必然性.上述解释既各有合理性,又各有悖背理谬处,其远思的逻辑则分别源于基督宗教独一神信仰、上帝以言创世的教义、上帝的创世目的及救赎计划等思想.从人类生存的实情来看,悲剧性应在于人生存的悖论性,即人既必须由对神圣者的认同而获得自身的同一性,但这种同一却又必然经由世俗要求的否定才能最后完成.人这种生存的悖论也恰是与基督宗教信仰中辩证性的悖论不谋而合的.     

The making of a sacred mountain. Meanings of nature and sacredness in Sápmi and northern Norway

A case study of sacred landscapes in the contemporary era, the article deals with a particular mountain and its rise to sacredness. Fuelled by plans of ski-slope development, the fate of Tromsdalstind caused a lively debate in local newspapers, as well as a report issued by the Sami Parliament. The report connected sacredness to Sami traditions in the past and to current laws on the protection of Sami cultural memories. This, then, was a case of sacredness constructed outside the context of organized religions and ongoing religious traditions, as well as a case of using secular laws as the primary basis for definitions of sacredness.Through this process, love for the mountain appears to have grown deeper and more religious, both for the Sami as well as for other northern Norwegians. Neither more nor less authentic than those of the past, these concepts of sacredness belong to the late modern world of law culture, nature romanticism, and to pan-indigenous spirituality as a “religion” in the making.     

世界宗教市场--苏为德教授访问四川大学宗教所演讲摘要

苏为德(Hubert Seiwert)教授于2002年9月25-28来四川大学宗教所访问,为宗教所师生发表了题为“世界宗教市场:当今世界的宗教经济”的演讲。苏为德教授是德国宗教历史学会主席、莱比锡大学宗教科学研究所所长。早年毕业于波恩大学,学习比较宗教学。他的研究专长是中国宗教历史,尤其是中国民间宗教、当代西方宗教和宗教学理论。其博士论文为《中国古代的占卜》,教授论文是《台湾的民间宗教与民族传统》。他的新作《中国历史上的民间宗教运动》将于今年出版。