礼仪崇拜的反响与反思——小记金陵协和神学院一次古典礼仪崇拜

正一、礼仪崇拜介绍在将临期第三主日,我们采用普世教会公认的崇拜方式,即利玛礼仪敬拜上帝。利玛礼仪是世界基督教联合会在1982年签署的适用于普世基督教会崇拜的礼仪文献。礼仪文献包括进堂礼、圣道礼、圣餐礼和差遣礼四个部分。进堂礼包括:序乐、问安、启应、认罪、宣赦(上帝赦免)、荣耀颂(赞美上帝)。圣道礼包括:经训、证道、宣信、回应诗歌、代祷。圣餐礼包括:预备礼、圣餐祷文、     

因时与因地——西汉制礼标准及其政治内涵

自汉兴以来,叔孙通、陆贾、贾谊、晁错等人皆为汉代礼仪的制定提出了自己的建议,但因为各种政治、思想的原因,汉家礼制终未能以国家法度的形式确立下来。直到太初元年,汉武帝颁布《定礼仪诏》,提出"因民而作,追俗为制"的原则,才终使汉家礼制成为典常、垂诸后世。但与《淮南子》因时和因地的双重制礼标准相比,汉武帝提出的原则实只是择其一端、有所取舍。取"因时",是为了与惯于以风俗教化来给自己施加压力的文臣士人相抗衡;舍"因地",则是对汉初以来不断兴风作浪的地方藩国的压制。看似简单的《定礼仪诏》,在寥寥数语中蕴含有颇为复杂的政治内涵。     

礼俗流变中的神圣空间——朱子祠堂制度的建构

朱子所处的南宋时代礼制废弛已久,民间佛道盛行,儒家祭祀礼仪难以推行。朱子折中损益诸家观点,打破家庙的身份限制,将祭祖场所定名为"祠堂",并以《司马氏书仪》为蓝本,综合已有的祭祀场所形制,于《家礼》之中首创祠堂制度。《家礼》祠堂制度的核心为"祭及高祖"与"同室异龛"。祠堂是祖先灵魂的安顿之所,是维系宗族的神圣空间,亦是现实社会人伦教化的重要载体。朱子祠堂制度提高了高祖与继高祖之宗子的收族功能和在宗族中的地位,树立了宗族的权威性,将祖先的美德与精神常驻于子孙心中。     

子夏思想述析

子夏强调"学"的重要性,认为"君子学以致其道"。一方面要"博学于文",主要是学习儒家经典;另一方面是"约之以礼",从"洒扫应对进退"这类日常礼节入手,学习礼仪规范,以便达到"学而优则仕"这一通经致用的政治目标。子夏继承并发展了孔子思想,注重"道问学"和"由礼入儒",可谓"有圣人之一体"。     

上博竹书《天子建州》“礼者义之兄”章的礼学阐释

东周时期,针对礼文的形式化弊病,儒家苦心孤诣,力图匡救时弊,强调礼的根本在于内在精神。儒家礼学思想,从"礼物"上表现为一种"尚朴贵质"论,此即《天子建州》"豊(礼)之于宗庙也,不腈(精)为腈(精),不美为美"所蕴含的礼学观;就"礼仪"而言,则体现为"重情",重视人的诚敬之心与内在德性的取向,此即《天子建州》"义(仪)反之,腈(精)为不腈(精),美为不美"所体现的礼学观。儒家力求在历史发展中,礼乐能够质文统一、情文俱尽,简文"礼者,义之兄"即体现出这种礼文质兼善、和谐相济的礼学观念。     

唐代佛教官寺特殊功能研究

唐代曾在高宗乾封元年(666)、武周天授元年(690)、中宗神龙元年(705)和玄宗开元二十六年(738)先后四次诏令天下诸州统一设立佛教官寺。这些佛教官寺除具有弘法传教的宗教功能之外,还承担着普通寺院所不具备的四项特殊功能:政治象征与政治宣传、接待外国来华僧众与国内官客、承担国忌行香的国家礼仪、掌管地方僧政。这四项特殊功能均是由政治权力所赋予,具有强烈的政治性特征,且随着时间的推移存在一个发展和演变的过程。这些特殊功能也成为唐代佛教官寺区别于其他普通寺院的主要特征。     

新时代立德树人教育目标实现的制度伦理路径

立德树人是新时代的思想理念,立德树人教育目标可以通过制度伦理的规范实现,主要包括国家立礼、天下行礼、个人示礼和本心美礼的四层逻辑路径。国家立礼的路径是国家树立国家和民族的根本道德观念,尊重礼之理,才能在国家层面以德树立时代新人。天下行礼的路径是以天下大道树立社会的根本价值观,使人以新时代人与人之间的礼义准则而为人处世。个人示礼的路径是以规范的行为展示礼仪,个人行为与制度相结合,内外相合而成为新时代表里如一的人。本心美礼的路径是以礼的美善为目标,提升本心之礼的理想和超越境界,达到内心至善的美礼目标,内心趋向美善而内化成为新时代理想崇高的人。从哲学逻辑上分析,新时代立德树人目标实现的制度伦理四层路径体现了体、用、合、美的哲学逻辑。     

传统家礼文化:载体、地位与价值

中国素以"礼仪之邦"著称于世,礼文化源远流长。传统家礼是礼文化中极为重要的内容,狭义的"家礼"指家庭、家族或宗族用以维护内部秩序的礼仪规范和伦理观念。家礼文化指广义的"家礼",涵盖制度、器物、实践、观念等多个层面。家礼文化借助家礼典籍、私塾社学、家训规诫、家谱族谱、礼器服饰、传统建筑、家风传承等载体,实现其教化功能。传统家礼体现了中华民族家文化的独特气质与精神,是"礼文化"的核心内容与价值。借鉴传统家礼教化方式、路径,可以增进角色认知,涵养个人德性;吸收传统家礼伦理内涵有助于我们营造良好家风和淳朴民风;"称情立文"的制礼原则有助于促进社会礼仪文明进步。     

元代晋东南社学型文庙探源——以碑刻资料为中心

自唐代确立“庙学一体”制度后，最基层的文庙（庙学）设于州县，一般不在县级以下区域修建文庙。晋东南地区的乡村文庙现象，似与礼制不符。稽考相关碑刻资料可知，元代兴建的社学是这类乡村文庙的主要来源，因其具有“学舍—礼殿”并存的形制格局，实质上是一种兼有文教与祭孔功能的社学型文庙。元代晋东南社学型文庙的礼仪空间多采用“二公十哲”祀位模式，并仿照州县庙学举行“释奠之礼”。从类型上看，社学型文庙是一种特殊形态的“学校文庙”。     

东晋“易象妙于见形”之辩及其意义

经考证,《世说新语·文学》刘峻注引关于易象问题的未署名文章,是孙盛的《易象妙于见形论》。东晋咸康六年,孙盛与殷浩就"易象妙于见形"发生了论战。孙盛认为易象揭示了"卦气"的运行奥秘,直接反映了事物的本质与规律(道);殷浩则认为易象不可能完全表达圣人的思想,应当运用形名方法,通过分析形器的外在现象,揭示其内在的本质规律(道)。这是魏晋玄学义理派与传统象数派在东晋新形势下的思想交锋,为韩康伯以义理为本融合象数的新易学,提出了新的时代要求并提供了思想资源。     

The Meanings of the Community and of the Individual in Slovakia and in Scotland

The purpose of this paper was to examine meanings of the terms ‘individual’, ‘the community’ and ‘local community’ in Slovakia and Scotland. The social, cultural, political and economic histories of these two small European nations are quite different. Slovakia is one of the post-communist countries in which rapid changes have recently taken place. In contrast, Scotland has enjoyed a relatively stable parliamentary democracy within the UK. Two groups of respondents, 200 from Slovakia and 200 from Scotland, were presented with a word association task which included 38 political and economic terms and with two scales containing the same list of terms. They rated phenomena referring to these terms with respect to their importance for the well-being of the individual and to the well-being of the community. The results suggest that for Scots but not for Slovaks, the term ‘local community’ evokes positive associations and that local community is a meaningful concept. The data suggest that local attachments and loyalties were destroyed in Slovakia during communism. (© 1997 by John Wiley & Sons, Ltd.)     

Subaltern agency and the problems in the project of decolonization in the study of religion and liberal secularism

ABSTRACT

Decolonization has become an important process in the present-day academia. Reviewing Jakob De Roover’s new book, this article critically analyses the problems in the methodologies of the decolonization project. The article strongly argues for the need to avoid decontexualisation of historical and contemporary developments, and to take an intersectional approach that would ensure the recognition of subaltern agency.     

FEPSAC's role and position in the past and in the future of sport psychology in Europe

ObjectivesOn the occasion of the 40th anniversary of the European Federation of Sport Psychology (FEPSAC), this article aims to give an overview of the development of sport psychology in Europe and the role FEPSAC played in this period, and draw some conclusions for the future challenges facing FEPSAC.MethodHermeneutical interpretation of historical documents available from FEPSAC and other sources.Results and conclusionIt is argued that sport psychology in Europe developed independently from the discipline in America, but also with great variety, due to different cultural, linguistic, and psychological traditions. The separation of Europe in two socio-economical and political blocks after World War II even strengthened these differences. When sport psychology started to recover after the damages of the war, a continental organisation was established as a logical consequence of the historically related differences. The strategic orientation of FEPSAC in the period of the two blocks is characterised by a diplomatic balance and high respect of the language and cultural differences, necessary requirements to allow maintaining the mutual exchange in areas of common interest. After the fall of the Berlin wall, the major strategic goals of FEPSAC revolved around: keeping contact with the Eastern European sport psychologists despite the economic difficulties in these countries; finding a common European understanding and giving this a voice in the world; and the support of the young generation and the development of sport psychology as a professional field. Unification and diversification are identified as the future challenges FEPSAC will be facing when attempting to remain the leading sport psychology organisation in Europe.     

论唐宋时期易学在南诏、大理国都城建设中的运用

唐宋时期的大理是南诏、大理国等六个王朝和政权五百多年的京畿之地,是11世纪世界十四座大城市之一和亚洲文化十字路口的古都.自汉代传人云南洱海地区的易学对南诏、大理国的政治思想、宗教教育、建筑规划、城市布局、艺术创作等皆产生了极其重要的作用和深远的影响.本文通过作者对南诏、大理国都城的系统研究,从王都的选址、整体规划布局及建筑格式与风格等方面来论述易学运用对中国南方少数民族王朝都城建设和规划的影响.     

Animals and the Image of God in the Bible and Beyond

Abstract :  This article examines theological thought pertaining to the imago Dei doctrine in light of its relation to non-human animals within the framework of biblical, intertestamental Jewish, and early Christian writings. Evaluating theological understandings of human nature as they relate to and interact with theological and philosophical understandings of animals and animal nature, the author finds that the understandings of the image of God and dominion as they are ideally conceived in the Jewish and Christian Scriptures are significantly more closely related to the ideas of human-animal continuity, compassion, and responsibility than to human rationality or the human immaterial immortal soul (and the entailed implication of animals' lack thereof).     

Seeing and being seen in the experience of the client and the therapist

There is more to non-verbal communication than observing the client, although intense observation of the client has taken second place to listening to their words. After reflecting on the history of the use of sight in medicine and psychoanalysis, the author examines the significance for Freud and others of the ‘senses at a distance' (hearing and sight), and issues such as voyeurism and exhibitionism in the therapeutic relationship. The phenomenon of seeing and being seen is related through case examples to issues about distance and space, paranoid anxiety and communication disorders. Attention is also paid to illusion as a way of seeing, and its relevance in the counter-transference. The article concludes by looking at the way clients see therapists, tracing briefly the progression from self-pre-occupation to seeing the therapist as a separate other.     

Differential effects of person in the dog and in the human

People have marked effects on dog’s heart rate, with great individual variations for different persons. Apparently people to which the dog is attached have the greatest effect upon heart rate. Replications of the animal experiments using the psychotherapist and two other people revealed no effects upon the heart rate of a schizophrenic human. In the human the effects of people are probably best demonstrated in connection with verbal communication.     

《隋书·经籍志》中婆罗门典籍与隋以前在中国的婆罗门教

本文从在华流传之婆罗门文化典籍,婆罗门教徒在华活动史迹,以及夹杂在佛教艺术与经籍中的婆罗门教因子等等,论证婆罗门教曾来到过中国.