科学主义、文化民族主义与民众对佛道耶之信任:以长三角数据为例

面对着宗教在中国快速发展的事实,民众对之态度如何?基于已有研究的缺失,本文从信任的视角来展示佛道耶等诸教当前的社会形象。同时,考虑到近代以来影响国人对宗教形象判断的两大因素:科学主义和文化民族主义,我们基于长三角调查数据,以民众对佛教、道教、天主教和基督教的信任为因变量,科学主义和文化民族主义为核心自变量进行OLS回归分析。结果表明,民众的信任次序从高到低为佛教、基督教、天主教和道教。科学主义态度对道教、基督教和天主教的信任有抑制作用,但对民众之于佛教的信任无显著影响;文化民族主义对佛教无实质影响,对道教信任有促进作用,对天主教和基督教则表现出抑制效果。这些在一定程度上反映出当前中国宗教的"多样但有限多元"之社会处境。     

李提摩太与清末民初的“佛耶对话”

19世纪六、七十年代之前西方汉学家和传教士对中国宗教,特别是对佛教的研究很少。而李提摩太是来华传教士当中,率先从事佛耶比较研究并推动两教间对话的先行者,他在此方面有导夫先路之功。李提摩太的佛耶比较研究,建树颇多,并在其佛耶比较研究的基础上,积极推动"佛耶对话",为中西方文化交流会通做出巨大贡献。     

基督教的佛教文化批戴——试析艾香德创建的传教中心的文字

20世纪上半叶,挪威传教士艾香德通过中国文化批戴,尤其是佛教文化批戴的方式在华传播基督教。他创建的传教中心以佛耶内在逻辑为主导,挖掘了耶佛教义的联系点,也发挥了耶佛对话的作用,实现了耶佛教义一定程度上的融合。     

浅谈朗达玛灭佛的背景

公元7世纪到9世纪中叶,史称佛教在西藏早期发展的“前弘期”。佛教进入西藏初期,与西藏的本土宗教苯教发生巨大的冲突和激烈的斗争,其最突出的表现则是吐蕃第九代赞普朗达玛(841—846年在位)大规模灭佛。朗达玛灭佛是藏族历史中佛苯教斗争最具影响的事件,它最终确立了佛教在藏族历史中的地位。本文着重分析促使朗达玛灭佛的各种历史动因。     

利玛窦对佛教的批判及其对耶稣会在华传教活动的影响

本文考察了明末来华的耶稣会传教士之代表人物利玛窦对佛教的批判及其对耶稣会在华传教活动所产生的正负两方面的影响。作者认为，利氏主要是出于策略性的考虑而展开对佛教的批判的，他对佛教的批判触及到了佛教的一些核心教义和宗教行为，但其中有曲解，且独断性成分居多。此种批判一方面为一些士大夫反思和批判传统中国文化和宗教提供了新的视角，使他们能较轻易地克服改宗的心理障碍，最终弃佛归耶，另一方面则激起了一些佞佛的士大夫和名僧们的反击，人为地增加了天主教在华传播的障碍。作者主张，为尽量避免宗教间的冲突，必须遵循一些规范，展开建设性的对话和反思，以求各种宗教的和平共处     

简论明末清初道耶之争--以成都教案为中心

1644年天主教在川传播过程中发生了成都教案,是为明清天主教进入中国后与本土宗教道教唯一的一次正面冲突。这场教案并未留下太多的中文记载,但在传教士记录的西文文献中可以觅得踪迹。该文从早期入华传教士对道教的态度出发,并立足西文原始材料,详细阐述成都教案产生的过程、特点及背后的社会文化因素,进而分析道耶是如何在中国文化框架内进行宗教对话的。     

融入文化是天主教中国化的重要途径

宗教在人类文化史上占有十分重要的地位,是人类文化的重要组成部分。但由于宗教所处的地域不同,其社会作用和文化影响也不尽相同。目前在欧美影响较大的是基督宗教,在中东和亚洲一些国家影响较大的是佛教和伊斯兰教。在中国佛、道、伊、天、基五大宗教各有千秋,和谐相处,共同构成了中国的宗教文化。近年来,习近平总书记先后在中央统战工作会议和全国宗教工作会议上指出:"积极引导宗教与社会主义社会相适应,一个重要的任务就是支持我国宗教坚持中国化方向。"这一论断高屋建瓴,具有很强的理论性、现实性,实践性、指导性,因而立即在我国宗教界引起广泛响应。笔者认为,融入我国优秀文化,是天主教中国化的重要途径。     

宋明儒士排佛思想探微

宋明时期,儒士排佛范围之广、程度之深,为历代所未有。如果说宋初的儒者排佛仍集中于种族、伦理、社会等层面,随后而来的理学家们则更进一层,从宇宙论、心性论、工夫论、伦理观等对佛教进行了淋漓尽致的批判;明代的儒士则又对佛教表现出一种宽容性的排斥。体现出"一波三折"排佛层面的转变、"出入释教与入室操戈"排佛方法的运用与"三教合一和儒家绝对优势地位确立"三个特征。     

宽容之美

大千世界,生机勃勃。万物各有其性,每种生命形式都有其独特的存在价值。不同国家、不同民族、不同信仰的人们如何共处?首先需要的就是宽容的精神。房龙在他的名著《宽容》中这样定义宽容:对不同于自己或传统观点的见解的耐心公正的容忍。宽容是佛教、道教、天主教、基督教、伊斯兰教的共同主张。本刊特邀不同宗教的五位人士阐发他们对宽容的理解。     

论明清之际天主教与中国文化的冲突

明清之际天主教第三次传华在中西文化交流史上占有重要地位。其间冲突远过于融合乃是不争之实。与以往彼此对立的两种主要观点不同,本文认为冲突的根本原因在于天主教与以儒家思想为代表的中国传统文化之间的本质矛盾。弄清楚这个问题除了其本身所具有的价值而外,对于说明整个中西文化的差异和二者关系的衍变,以及基督教在当代中国的发展状况等,亦有着重要的潜在意义     

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.