欲成义人,先做善人——康德对道德与宗教关系的处理

本文首先对"单纯理性界限内的宗教"这一说法进行了辨析,认为康德把宗教看作由两个部分的内容构成——理性的内容和经验性的内容;前者是宗教的道德内核,后者是用于承载或表现这个道德内核的宗教性外衣。康德强调真宗教必须是此二者的结合;对于人来说,道德与宗教都不可或缺:离开道德的内核,只把宗教的外衣当作宗教的全部内容,会走向宗教妄想;而离开宗教的表现、以为道德能够提供实践理性的终极目的的全部条件,这是道德狂热。康德对这两种思想倾向及实践都进行了批判。基于对康德宗教思想的这种认识,本文重新审视了把康德看作取消宗教的独立地位、将其化约为道德的看法,认为此种看法不符合康德对于道德与宗教关系的观点,因而是错误的认识。     

应当重视对宗教极端主义的研究

２０世纪９０年代以来，宗教极端主义在世界各地甚为猖狂。何谓宗教极端主义？目前学术界尚无定论，但大体上还是有倾向性的看法。首先，宗教极端主义不是某一宗教所特有的，而是许多宗教所共有的一种现象。其次，宗教极端主义一词既是从“正统”宗教角度也是从非宗教角度对某些宗教现象所作的一种判定。宗教极端主义不仅其教义思想、行为方式是极端的、狂热的或反理性的，其组织形式通常属于非法的秘密组织。宗教极端主义往往与暴力恐怖活动相联系，但二者又互有区别，并不是一个东西。有的宗教极端组织即使不从事遭到人们反对的暴力恐怖活…     

科学与宗教是冲突的还是调和的？——《科学与宗教：它们可以调和吗》评述（四下）

《科学与宗教》一书的“科学与宗教冲突”部分,收集了7位学者文章,从宗教内部对于科学的态度之历史发展、科学与宗教方法之比较、以及对世界的不同影响和解决重要问题方面等多个角度,阐释了科学与宗教关系在根基上是冲突的,澄清和回应了部分倾向宗教的学者提出的二者关系调和的问题。     

科学与宗教是冲突的还是调和的？——《科学与宗教：它们可以调和吗》一书评述（四上）

《科学与宗教》一书的“科学与宗教冲突”部分,收集了7位学者文章,从宗教内部对于科学的态度之历史发展、科学与宗教方法之比较、以及对世界的不同影响和解决重要问题方面等多个角度,阐释了科学与宗教关系在根基上是冲突的,澄清和回应了部分倾向宗教的学者提出的二者关系调和的问题。     

儒家宗教理性对中国人宗教观念的影响

当今世界上,恐怖主义、民族分裂主义和宗教极端主义已经成为全世界人民共同的敌人。细推其原由,宗教极端主义往往是前两者的根源。当持不同宗教信仰的人群进行交往的时候,如果对自己的宗教观念和体验抱一种迷信和狂热的态度,就会诱发出种种行为上的极端主义;相反,如果诉诸道德和理性,则会使宗教成为国家和睦和民族融合的桥梁。反思中国五千年的文明历史,绝少发生狂热的宗教崇拜和残酷的宗教迫害,更没有因纯粹的信仰原因而诱发的宗教战争。究其原因,不能不说应当归功于中国主流文化儒学“敬鬼神而远之”的宗教理性精神,这也是儒家…     

儒家修养论与基督教修行论的比较研究

无论儒家的修养还是基督教的修行 ,就其实质而言 ,都是完成人之所以为人、实现人所当然的活动 ;儒家反省的实质是诚意、诚之 ,基督教忏悔的实质则是返回或投靠上帝的绝对真实性 ;由二者在知情欲问题上之比较 ,可见强调理性、感情、欲望的和谐统一是二者的精髓 ;由修养方式之比较 ,可见二者关于人格平等和人格自强的理论倾向 ,认为强调人格的世俗依赖性是对二者的误解。在此基础上 ,阐示了二者在道德境界上体认的一致性 ,认为儒学虽然不是宗教 ,但在对道德境界的理解上与基督教相比具有相同的理论深度     

深入研宄共产主义道德问题,开展反对宗教道德的斗争!

五月底,苏联科学院哲学研究所召开了一次讨论“道德与宗教”问题的理论性的座谈会。出席座谈会的除哲学研究所的研究员外,还有苏联科学院历史研究所宗教和无神论历史部的工作人员,莫斯科市各个对无神论的理论和历史进行科学研究工作和宣传工作的机关的代表。“道德与宗教”问题的讨论是因为它对于当前的反宗教宣传具有特别的迫切性。在我国或外国,宗教的捍卫者企图巩固自己的阵地,在自己的宣传中把宗教道德提到首要的地。现代宗教活动家对道德有如此高的兴趣是因为道德问题和广大群众的日常生活有关,和世世代代形成的家庭生活、劳动、休息的传统习俗有密切的关联。     

试论中国古典人文精神的内涵

在不同民族和不同历史发展阶段,人文精神具有完全不同的思想内涵。中国古代的礼乐文化是一种古典类型的人文文化,在人与自然关系中的德性主义、在人与宗教关系中的理性主义、在人与道德关系中的尚志主义构成了中国古典人文精神的基本内涵。它体现了古代中华民族对人类内在的道德生命、现世的伦理生活的价值肯认和理性自觉。这种古典类型的人文精神同与宗教神学和科学主义相对的西方近、现代人文主义有着本质的区别。     

科学与宗教关系问题综述

科学与宗教的关系是一个引人注目的问题,在这个问题上,大致有以下几种观点: 一、“对立论”认为宗教永远是科学的敌人。有人认为,宗教与科学在本质上是对立的。(1)宗教是对超自然对象的信仰与崇拜,科学不承认任何超自然的对象。(2)宗教的认识方法是反经验反理性的信仰主义,而科学的认识方法是经验与理性的结合。(3)科学可以转化为生产力,宗教则妨碍生产力的发展。(4)科学是推动社会发展的动力。也有人认为,从认识论角度来说宗教与科学的对立表现在:(1)科学主张认识的相对性,宣称任何一种学说或理论,只是对于客观世界的一种近似的相对的知识,反对认识的穷尽性;宗教主张认识的绝对性,认为宗教的教义与教条是神的启示,是永恒不变的真理。(2)科学以实践作为检验理论真伪的标准,凡经不起实践检验的任何理论、学说、信念都必须进行改进或否     

以发展的眼光看宗教与民族的关系

宗教作为一种社会文化体系,在维护民族共同体过程中所起的凝聚作用是非常重大的,而影响宗教与民族关系实际走向的,则是多种因素相互作用及其特定组合的结果。人们之所以关注宗教与民族的关系,是希望这种特定的组合能够有利于民族的发展和社会的进步。从这个立场出发,研究导致宗教与民族关系的结合模式产生负面作用的条件,从而趋利避害,应该是人们的讨论的焦点。 宗教问题对民族问题的影响主要是通过宗教的社会功能实现的。这些功能可能是正面的,也可能是负面的：正面功能主要指这种影响对民族及社会的发展有促进作用。所谓负面功能…     

Rendering unto Science and God: Is NOMA Enough?

The proverbial “war between science and religion” has in many quarters reached the status of truism. Francisco J. Ayala seeks to negotiate a truce between the opposing sides through implementing the concept of the Non-overlapping Magisteria (NOMA) of science and theology. The NOMA understanding of the interaction between science and religion maintains that science and religion cannot contradict each other because each discipline has its own proper range of inquiry, namely questions of fact versus questions of value. This article explores the boundaries of these two different domains of knowledge and finds that in both theory and practice, the territorial claims overlap significantly. Furthermore, the author argues that such “territorial trespassing” is not owing to misunderstandings concerning the essence of science and of religion as such. Instead, the overlap of boundary lines—when viewed in light of the history and philosophy of science—is understood as integral to how progressive research normally advances in both science and theology.     

Psychoanalysis,religion, philosophy and the possibility for dialogue: Freud,Binswanger and Pfister

Abstract

This article considers the longstanding disciplinary tensions between psychoanalysis, religion, and philosophy. It argues for a cross-disciplinary understanding of human experience by examining the relationship of Sigmund Freud to his two Swiss colleagues, Ludwig Binswanger and Oskar Pfister. In contrast to Freud's avowed atheism and pronounced ambivalence on philosophy, Binswanger and Pfister both professed a strong religious sensibility and philosophical outlook. The article juxtaposes their theoretical divergences on religion and philosophy with personal interactions and correspondence. The relationship of Freud to Binswanger and Pfister is instructive for understanding the historical and contemporary interaction of psychoanalytic theory and practice with other disciplines and diverse viewpoints. The dialogical spirit that connects the three protagonists constitutes a critical engagement with learning and is essential to psychoanalysis today.     

Marketing the goods of salvation: Bourdieu on religion

Pierre Bourdieu's work has had a resounding impact on disciplines ranging from linguistics to anthropology to art history to literary criticism. Scholars of religion have, however, been relatively slow to catch on to the theoretical gold mine that academics in other fields have discovered in Bourdieu's work, doubtless in part because Bourdieu himself pays only limited attention to religion. The present article is intended to serve as an introduction to Bourdieu's theory of practice as it applies to his sociological theory of religion, which is especially serviceable for the analysis of the relationship among religion, class and power. Haitian religion and culture are used as a case study in the spirit of Bourdieu's own insistence that theory always be confronted with the substantive and never be exercised in a vacuum.     

The Relationship Between Religion and Religious Coping: Religious Coping as a Moderator Between Religion and Adjustment

This study examined the relationship between and among religion, religious coping, and positive/negative psychological adjustment and investigated whether the four religious coping styles of Self-Directing, Deferring, Collaborative, and Turning to Religion would significantly moderate the relationship between religion and psychological adjustment. Each of the four religious coping measures were significant moderators between religion and positive and negative adjustment. However, the high self-directing and high religion group showed opposite results from the other three coping styles, in that they were the most maladjusted and least satisfied with life compared to the other three integration and religious coping groups. The participants high on religion and high deferring, high collaborative, and high turning to religion groups were less maladjusted and more satisfied than the other three groups in each of these religious coping styles.     

市场经济与中国宗教走向探索

在当代中国,社会主义市场经济代替计划经济的浪潮,正冲击着宗教这个神圣的殿堂。本文就市场经济与当代中国宗教走向的问题,提出了个人看法,认为宗教有着内在的适应机制,它能随着社会的变革而变革,发展而发展,在市场经济条件下,中国宗教的主要走向是世俗化,具体表现在世俗的商品经济活动和价值观念被引入宗教之中,宗教将重视社会道德功能和人际感情投入,且与经济同步发展。     

Religion as Cultural Models: Developing an Emic Measure of Religiosity

Despite a century's worth of work, lacunae remain in our understanding of the religion‐health relationship. Scholars in this field have called for increasingly sophisticated conceptualizations of religiosity that refine its connection to well‐being, accounting for both positive and negative associations, while being sensitive to the cultural variations in the experience of religion. This article argues that cognitive anthropological methods provide a novel approach to these issues by conceptualizing aspects of religion as culturally shared “styles of life.” Specifically, the combined approaches of cultural consensus and cultural consonance provide an emically valid measure of religiosity that is then linked to health through the psychosocial stress paradigm. Utilizing research among Brazilian Pentecostals within the state of São Paulo, this intrareligious study evaluates the predictive power of religious cultural consonance relative to widely used and established religiosity scales. Religious consonance is found to have a stronger correlation with psychological well‐being than comparable measures, suggesting that existing standardized measures miss important dimensions of the religion‐health relationship. As such, this article outlines an important area of collaboration between anthropologists and other religion‐health researchers.     

打坐健身机制新探

打坐是一种席地端坐时将两腿交叉相压并调息入静的锻炼方式。打坐行为历史悠久,具有良好的健身作用,近年还发现对心脑血管疾病有一定治疗康复作用。但在中国由于打坐经常被认为属于宗教修炼而被普通大众忽视。本文将打坐与宗教分离开来,通过现代医学理论从调整呼吸、入静、远程缺血预适应保护等对神经系统、内脏功能（肺、消化系统、心血管系统及淋巴循环功能）的影响方面探讨了打坐的健身机制,为进一步研究并向大众推广这种安全有效的健身方法提供一管之见。特别是对心血管系统的保护作用值得进一步研究利用。     

Constructing a Christian Polydoxy

In another article in this issue of Dialog my colleague Stephen Ellingson usefully summarizes social science findings about the character of spirituality and religious belief and practice among young adults in the United States today. Especially characteristic of their emerging consciousness, he notes, is the separation between personal spirituality and organized, official, institutionalized religion, on the one hand, and their "re–grounding of religious authority in experience and practice instead of in belief and doctrine," on the other. Although Ellingson sees both "problems and possibilities" in the new forms of spirituality that he describes, he focuses on "the theological and ecclesiological challenges posed by the new religious context." In this article I will explore their positive possibilities.     

Religion and Science in Taiwan: Rethinking the Connection

The author draws upon his experience in teaching courses in religion and science in Taiwan, as well as more traditional sources in the history of Chinese religions and the history of science in China, to discuss the relationship of religion and science in contemporary Taiwan. Various aspects of Chinese and Taiwanese understandings of both science and religion are discussed. It is suggested that the nexus for the science-religion dialogue does not lie in a doctrine of creation, which is noticeably absent in Buddhism and most Chinese religions, but rather in the human person who seeks personal health and wholeness, right relations with fellow human beings, and harmony with the cosmos. The author notes that many of these ideas are not unique to China and Taiwan and that in considering other cultures, our understanding of our own culture is enriched.     

SUPREME COURT DECIDES HIRING AND PLACEMENT PROCEDURES MUST BE VALID

The U.S. Supreme Court's decision in Griggs v. Duke Power Company (1971) will have important effects on industrial personnel practices that in time will be felt in government, schools, colleges, and other institutions and eventually will touch almost all Americans. In its decision the court admitted that tests are useful but stipulated that they must be valid or job related. The decision will do much to make qualification the all important factor in hiring and selection, and will tend to make race, religion, nationality, and sex irrelevant factors.