关于所谓的基督教危机

L．科拉科夫斯基（1927--2009）,东欧新马克思主义的代表人物、波兰著名的哲学家,西方哲学史专家。对古希腊哲学、中世纪哲学、欧洲大陆哲学、德国古典哲学、人本主义、实证主义、分析哲学,现象学都十分熟悉,并撰写了许多相关领域的论文,多部论著还被翻译成数十种文字,在西方哲学界影响很大,其宗教批判理论更是极富创见性。本文中,针对学界普遍关注的所谓基督教危机问题,科拉科夫斯基给出了自己的答案。在他看来,基于基督教最原初的主旨和最本真的意义,今天任何对于基督教正在发生危机并走向穷途末路的断言都是轻率和不负责任的。     

The Mainline Sidelined: The Sociology of Religion Unbound

This paper examines an expanding focus in the content of what members of SSSR study and show how this change is reflected in the publications in the journal. I offer four factors that might effect what we study: changes in the world, changes in who we are, changes in funding sources, and changes in the theoretical frames. I discuss the “cultural turn” as new theoretical frame, which has had important implications for the study of religion. 1 then return to the question of changes in the world. I end with my expectation that we will see greater yet inclusiveness in the future.     

The Imagination of Images and Images of Imagination: How the Imagination Relates to Aging,Health, and Spirituality

ABSTRACT

Psychological literature suggests that religion and spirituality increase in late adulthood. Yet, operational definitions of spirituality and religiosity remain widely debated and inadequate for the concepts they are designed to measure. The empirical studies of religion and spirituality as one ages are of poor design and often measure only limited aspects of religion or spirituality. Few empirical studies exist which have been conceived to only study religiosity and spirituality in late adulthood. The purpose of this study was to determine the defining aspects of religiosity and spirituality using the Allport, Ross Intrinsic, Extrinsic Religiosity Scale, Ellison's Spiritual Well-Being Scale, and Neugarten's Life Satisfaction Instrument. Using a principal component factor analysis, the study examined the factor structure using an older adult sample of 320 individuals 65 years of age and older. Having a purpose in life combines with intrinsic religious questions for the first factor. Life satisfaction questions group together on two factors and extrinsic religiosity is clearly one factor. The scales used hold together well when combined. A new, shortened scale to measure aspects of religiosity and spirituality is proposed.     

The Healing Power of the Imagination

In this conceptual article, the author demonstrates how fairy tales, folk tales and myths offer the child medicine for the unconscious. Through the power of the imagination children develop the ability to incorporate an image of God as eternal presence and limitless consciousness, a sense of object constancy, a sense of self to help battle the intrinsic hardships of childhood, and a map for the journey of oneness, separation, and reunification with oneness at a higher level of consciousness. The article also calls upon the power of a particular therapeutic fairy tale from a collection by this author and demonstrates its value as a teaching aid in the classroom, a tool for psychotherapists who work with children and adults who were traumatized as children, and a resource for parents in the development of their children's spirituality.

     

The Age of Imagination

Galileo once said that one cannot understand the universe without comprehending its language: mathematics. Unfortunately, most individuals will approach physical sciences with dread, due in part to the difficulty with speaking the language of the universe, and for this reason may fail to perceive its breathtaking beauty. When we look deeper than the letter of reason, we encounter a flow of imagination that appears to be integral to the cosmos. The Enlightenment of the 18th century was an Age of Reason that deeply shaped our modern society. By following the movement of ideas from classical physics to quantum mechanics, passing by chaos theory and Einstein’s special and general relativity, it is argued that a new Enlightenment might be in sight, an Age of Imagination, wherein the creatures that we are will consciously re-enter the flow of imagination. This exploration concerns classical physics and its repression of imagination; the difficult emergence of deterministic chaos is viewed as a return of what was left behind, so to speak: the shadow of reason.

The one-after-another is a bearable prelude to the deeper knowledge of the side-by-side, for this is an incomparably more difficult problem.—C. G. Jung (1970 Jung, C.G. (1970). The collected works of C. G. Jung, Vol. 14: Mysterium coniunctionis (R. F. C. Hull, Trans.; H. Read, M. Fordham, G. Adler, &; W. McGuire, eds.). Bollingen Series XX. Princeton, NJ: Princeton University Press. [Google Scholar], par. 206)     

积极想象的理解与应用

本文探讨了积极想象的含义、运用条件、操作步骤、本质特征、应用拓展, 并对积极想象、催眠、自由联想三种无意识心理治疗技术进行对比。积极想象技术已经发展出多种形式, 与艺术疗法、身体因素相结合, 应用范围也从个体形式发展到团体形式, 还应用于理解和处理医患之间移情、反移情关系等问题。理解和应用积极想象时, 应从方法论意义上运用, 把握其本质特征, 并同时加强荣格分析心理学与中国思想文化之间的理论联结。     

心理学的想象力与行动力

本文由心理学与内卷化问题切入讨论,提出心理学应该具备想象力与行动力.想象力的培养可以借助人类学、历史学、哲学等学科的视野.行动力则需要树立相应的观念,面向社区、生活与人民群众.知行合一或许是可能的选择.     

马克思主义与基督宗教的精神价值

马克思主义是犹太-基督教宗教用自己丰盈的精神乳汁滋养起来的一个强大的思想对立物,两者都隐藏着一个共同的叙事结构:第一,对世界作一种包罗万有的统一的描述;第二,有一个完整的关于人类堕落与拯救的"故事";第三,有一个着眼于未来的"终末论"形态和弥塞亚信念;第四,强调精神生活与肉体生活、理论与实践的统一.马克思主义用"颠倒"的方式,表达了基督宗教的精神价值.因此,只有理解基督宗教,才能真正把握马克思主义的思想实质和终极诉求;反过来,只有理解马克思主义,才能真正理解基督宗教信仰的精神价值.基于对人类未来美好生活热切追求的真诚态度,马克思主义者和基督徒可以通过相互追问,各自从对方身上发见自己要表达的那种终极的精神价值.     

Talking about Homosexuality: The Views of Mainline Protestant Clergy

Homosexuality is one of the most divisive issues within mainline Protestantism today. In this article we portray the many sides of mainline Protestantism's debates about homosexuality through the lens of statements clergy made about the issue in early 2000. In interviews with 62 mainline Protestant clergy across the United States, 40 volunteered their views on homosexuality without being prompted. We describe the frames through which clergy understand and articulate issues related to homosexuality in the midst of contentious denominational debate about the subject. The majority of clergy who discussed homosexuality focused on the issue in their churches instead of in society at large, and in their denominations rather than in their own congregations. Moreover, virtually none of the clergy interviewed took hard and fast stands on the issue of homosexuality. Most approach the issue in a pragmatic, rather than prophetic, way. Our interviews also show that pastors who choose to speak on homosexuality tend to frame the issue in terms of the diffuse notion of "homosexuality," rather than talking about gay men and lesbians as people.