论民间信仰的神灵体系

在民间信仰研究中,为了达到对民间诸神的整体认识和宏观把握,有必要为其构建一个体系.本文首先梳理了学界反映神灵等级、来源、礼制地位、流行范围等属性的已有体系,分析了其利弊,然后从社会史角度、以神灵职能为依据构建了一个新的民间神体系.它包括地理环境神、人口保障神、个人命运神、群体监护神和综合神五个大类,每一大类中又有若干小类.这一体系凸显了民间诸神的职司,揭示了其在社会结构、社会生活、社会整合控制中的地位与功能.     

城隍神信仰与道教

城隍是中国民间的城市保护神。城隍在宋代被纳入道教的神灵系统,它作为道教吸纳的民间神祗之一,在道教民间神灵中颇具典型性。因此,城隍神民间信仰的形成,城隍何以衍化为道教的神祗,还是值得探讨的问题。     

基督教信仰"信与行"解析

基督教信仰的"信"有着多层含义,主要包含"单纯的信心"、"敬畏不惧怕"、"信靠"和"盼望";"行"主要指"爱"和从信而出的好行为.信与行的关系即马丁·路德理解的"因信称义",但由于人类的思维倾向及从"信"到"行"过程的复杂性,导致了许多现实问题.因此,考察信与行的关系要以其关系的内在根据为出发点全面把握,同时不能回避实际过程的复杂性.     

中国本土宗教的虚神信仰

中国本土宗教的虚神信仰是在中华文明的历史上逐渐形成的。虚神既是虚无的假名,又是实在的大全;既是无形名无位格无意志的自然法则,又是有化身有感应有善念的道德之根。当前,中国宗教已进入新的历史阶段,既迎来了有序发展的契机,也面临着需要应对的失序挑战。一方面,要积极应对宗教原教旨主义、极端主义和分裂主义势力,对中华文明复兴和国家统一、民族团结及社会稳定构成的威胁;另一方面,要突破前苏联宗教学理论和政策的羁绊,以马克思主义宗教观的中国化为导向,创建有中国特色的社会主义宗教学理论。这是新时代交给中国宗教学者的任务。     

论碧霞元君信仰

碧霞元君信仰是泰山信仰的重要组成部分。在众多的道教神仙中。碧霞元君威灵赫赫,庇佑九州。特别是明、清时期,正统道教在国家政治生活中受到限制,而泰山碧霞元君信仰却达到了鼎盛,“泰山行宫”(娘娘庙)遍及全国,元君诞辰日的庙会演化为民俗节日,每年到泰山朝山进香的十方善信摩肩接踵络绎不绝。这种兴盛,正是道教趋向民间、趋向世俗,普及于普通民众心中的一种体现。从这种意义上讲,明清道教并非衰落,     

临水夫人与妈祖信仰关系新探

临水夫人与妈祖,是福建乃至海内外都具有重要影响的两位女神。从当代信仰情况看,她们从神格、社会功能及地位影响都有较大差异,但是从历史文献及当代大量民祀情况分析,两位女神原属同一神班,妈祖即是"陈林李三夫人"中的林九娘。出于政治需要与社会功利原因,历代统治阶层对妈祖频频敕封,对临水夫人进行抑制,这使得不同社会阶层和不同地域的信众对两位女神之不同的诠释,造成她们主从及神职等方面的转换,其关系十分微妙。     

论孔子的信仰

在20世纪的中国思想史中,孔子的信仰问题很大程度被遮蔽了,对孔子信仰的诠释表现为一个除魅过程,其结果不但遗失孔子信仰的真意,且将孔子学说中的宗教信仰和人文理性这两个不可分割的面向对立起来.本文对以往学术界有关孔子天命观的几种主要解释范式进行辨析,指出其解读方法上的不足,并从信仰对象、信仰态度、信仰的情感及人格塑造等方面解读孔子信仰的内涵,力图还原孔子信仰的本来意蕴.另从中国古代宗教史的角度探讨了孔子所以"敬鬼神而远之"的原因,揭示其天命信仰与鬼神观的关系,突显孔子天命信仰所具有的伦理宗教特质.     

信俗主义:民间信仰与遗产性记忆的塑造

近年来,中国民间信仰总体上呈现出"政规教(信)随"的发展常态,普遍存在着以"遗产化"为特征的"信俗共建"的现象。而非遗化的"信俗"事实上也是多样化的"信俗主义"(信仰民俗主义)实践或"遗产性记忆"建构的产物,其中主要表现为政治化、族群化、经济化等不同场域的信仰记忆形态,显示了中国民间信仰与当代的基层社会和政治制度、族群关系、跨境网络的紧密关系。在快速的社会变迁中,民间信仰走向弱化"宗教性"的信俗主义实践虽有其历史惯性和内在驱力,但是相应的"遗产性记忆"建构难免也将迫使等级化的民间信仰陷入"内卷化(过密化)"的尴尬处境。     

《周易参同契》之"鄞鄂"义考

《汉语大词典》等释"鄞鄂"为"边界""形体"义,并认为《参同契》中的两处"鄞鄂"亦是此义.此释有两处不足:首先,"鄞鄂"的内涵要比上述释义丰富得多；其次,以《参同契》句子为例不妥,《参同契》之"鄞鄂"在炼丹术中是专门术语,有其特定的专门语义."鄞鄂"源自垠鄂写法,垠鄂包括凹凸状纹饰、开放空间或器物、某空间的四周高起貌等含义.后两种含义为各种词典所无,但它们恰恰决定了"鄞鄂"用作道教炼丹术语时的含义,即表示炼内丹的神室和炼外丹的容器.而《中华道教大辞典》及其他专业词典将"鄞鄂"理解为元神和根蒂等,是借代或是其他比喻的修辞方式,或是空间重合的另外说法.     

道教闾山派与闽越神仙信仰考

闽越巫文化的信仰与闾山教的关系,主要体现在闽越神仙信仰对闾山教的影响,以及闽越神仙信仰在闾山教中至今仍保存下来的一些信息,本文试图通过对这一教派中的巫仙信仰人物、古老的巫法、古巫的神仙世界、古巫的信仰行为等方面来作一些考证,从历史学、人类学、宗教学的角度来探讨闾山教之教派生成因素及发展轨迹。     

三段论推理中信念偏差效应的研究

采用结论评估范式,通过考察不同类型三段论推理中信念偏差效应的表现形式,比较了选择性检查模型、必然性误解模型和心理模型理论对三段论推理中信念偏差效应的预测,对各种理论的解释力进行了验证.研究结果表明,心理模型理论能够包容较多的实验现象,并对信念影响推理的信息加工过程进行了较为具体的说明,因而较其它理论而言显示出一定的优越性.     

关系推理中信念偏差效应的研究

采用结论评估范式,考察时向和空间关系推理中信念偏差效应的表现形式,以及心理模型理论对关系推理中信念偏差效应的解释力。研究结果表明,关系推理中信念偏差效应的表现形式与三段论有所不同,不论是时间推理还是空间推理中都存在信念主效应,但没有发现信念与逻辑的交互作用;心理模型理论不能对关系推理中信念偏差效应作出合理解释。     

信念的组合性与信念的形而上学

20世纪以来,关于信念的形而上学研究,主要有表征主义和倾向论两条基本路径。基于对信念的组合性特征的阐明,一方面,组合性是信念的构成性条件;另一方面,组合性不是信念的构成性条件,因为典型的物理倾向和心理倾向都不具有组合性,而且,一个组合性的倾向谓词不必然谓述一个组合的倾向。因此,在形而上学上,信念不是倾向。进而,考虑到表征主义能够为信念的组合性提供最佳解释,论文主张,信念的组合性特征是支持信念表征主义的有力理由。     

范畴三段论推理中信念偏差效应的实验研究

本研究利用三段论评价任务,分析了已有信念与三段论逻辑状态间的交互影响,探讨了三段论推理判断中信念偏差的存在与作用机制,同时从信念偏差角度对心理模型理论进行了初步验证。结果发现：1．范畴三段论推理的逻辑判断过程中存在信念偏差效应;2．信念偏差效应以逻辑状态与结论可信性交互作用的方式存在;3当逻辑结果与信念相一致时,信念会促进逻辑反应,反之则妨碍逻辑反应;4．信念偏差效应对逻辑有效、结论不可信的单模型三段论问题影响最大,而对逻辑有效、结论不可信的多模型三段论问题相对影响最小。     

Trust in the Guise of Belief

Abstract

What kind of mental state is trust? It seems to have features that can lead one to think that it is a doxastic state but also features that can lead one to think that it is a non-doxastic state. This has even lead some philosophers to think that trust is a unique mental state that has both mind-to-world and world-to-mind direction of fit, or to give up on the idea that there is a univocal analysis of trust to be had. Here, I propose that ‘trust’ is the name we give to mental states that we would think of as beliefs if belief was to be thought of in ‘pragmatist’ terms (that is, as a state posited primarily to explain agents’ actions) and belief resists ‘pragmatist’ treatment. Only such an account, I argue, can univocally account for all the diverse features of trust. As such, I also propose that the explanation of trust provides us with a case for understanding the limitations of a comprehensively ‘pragmatist’, or ‘Neo-Wittgensteinian’ conception of the mental.     

Justified Belief from Unjustified Belief

Under what conditions is a belief inferentially justified? A partial answer is found in Justification from Justification (JFJ): a belief is inferentially justified only if all of the beliefs from which it is essentially inferred are justified. After reviewing some important features of JFJ, I offer a counterexample to it. Then I outline a positive suggestion for how to think about inferentially justified beliefs while still retaining a basing condition. I end by concluding that epistemologists need a model of inferentially justified belief that is more permissive and more complex than JFJ.     

Belief in reasoning

Reasoning has three types, deduction, induction, and abduction, of which we perceive deduction to be necessarily true, induction plausibly true, and abduction only hypothetically true. Syllogistic is a theory of deductive reasoning, introducing three figures of inferencing, of which figure-1 is obviously true, figure-3 and figure-2 are increasingly less transparent. We argue that the three figures of syllogistic and the three types of reasoning are related and their truth perceptions can be explained as different degrees of belief. We suggest that the source of this difference can be found in the conversion of a premise required by syllogistic processing. Experimental results illustrating our theory are included.     

Cognitive Pathways to Belief in Karma and Belief in God

Supernatural beliefs are ubiquitous around the world, and mounting evidence indicates that these beliefs partly rely on intuitive, cross-culturally recurrent cognitive processes. Specifically, past research has focused on humans' intuitive tendency to perceive minds as part of the cognitive foundations of belief in a personified God—an agentic, morally concerned supernatural entity. However, much less is known about belief in karma—another culturally widespread but ostensibly non-agentic supernatural entity reflecting ethical causation across reincarnations. In two studies and four high-powered samples, including mostly Christian Canadians and mostly Hindu Indians (Study 1, N = 2,006) and mostly Christian Americans and Singaporean Buddhists (Study 2, N = 1,752), we provide the first systematic empirical investigation of the cognitive intuitions underlying various forms of belief in karma. We used path analyses to (a) replicate tests of the previously documented cognitive predictors of belief in God, (b) test whether this same network of variables predicts belief in karma, and (c) examine the relative contributions of cognitive and cultural variables to both sets of beliefs. We found that cognitive tendencies toward intuitive thinking, mentalizing, dualism, and teleological thinking predicted a variety of beliefs about karma—including morally laden, non-agentic, and agentic conceptualizations—above and beyond the variability explained by cultural learning about karma across cultures. These results provide further evidence for an independent role for both culture and cognition in supporting diverse types of supernatural beliefs in distinct cultural contexts.