游世的庄子——兼论庄子为何反对避世与入世

庄子既反对"江海之士"的避世,即抛弃世界而隐迹山林,因为避世一来有违命运的安排,推卸了人所应承担的诸如"事君"、"养亲"等最起码的责任与义务;二来太过刻意,且往往止于逐末,更有甚者,还有可能以隐邀名,以名渔利。庄子也反对儒家的入世,即卷入国家政治生活而居于庙堂,因为一来入世无效,乱世之乱,绝不会因个人的介入而得以整治;二来入世会对自身生命构成心灵上与身体上的双重戕害。故此,庄子倡导游世,游世乃是一种既顺应这个社会,又不丧失自我追求的处世态度,用庄子的话来说就是"顺人而不失己","外化而内不化"。"在世"而非"入世","远世"而非"避世"的"游世"之道,成就了庄子在乱世之中独特的生命智慧。     

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。     

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。     

Different religions,diverse gods

International Journal for Philosophy of Religion -     

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.     

印度古代宗教中的神的观念

本文对印度古代哲学中的神的观念进行了专门研究.作者对印度最早的宗教历史文献--吠陀中的神的观念的主要形态进行了描述,对印度社会中影响最大的婆罗门教(印度教)的神的观念进行了探讨,并对神在印度宗教哲学中的地位进行了分析.认为印度的宗教在东方文化中占有显要的地位,而古代印度人的神的观念又是其宗教理论中的基本内容.     

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.     

RE: religions,equality and curriculum time

Theory can mislead by ignoring detail and the practicalities of teaching situations. Understanding others requires just this attention to detail and practicalities. These observations identify the failings in the ambitions of the National Framework for RE to teach as many ‘religious’ traditions as possible. Part of the motivation of the authors of the Framework appears to reside in the commitment found in liberal education to equality. The author is not convinced that, unless this is religiously conceived, equality can be achieved amongst religions without creating serious inequalities. Attention to practical constraints given by existing language and culture suggests another way forward but in a dialogical spirit that recognizes an equality before God.