仍然有人顶风造神

去年5月见到一本名为《古今风水学》的新书,王乾著,云南人民出版社2001年4月出版。我不敢相信这会是正版书,但书店工作人员解释说,这是从正规渠道进的书,而且销路很好。     

God in the World: Lenin,Hegel, and the God‐Builders

This article reassesses a rarely noted aspect of the Russian Revolution: the long interaction between Lenin and Anatoly Lunacharsky, the ‘God‐builder’. It traces the way Lunacharsky first outlined the God‐building position in his Religion and Socialism (1908, 1911), a text virtually lost to scholarship and interpretations of the Russian revolution. It explores Lenin's initial condemnation, for political but above all theoretical reasons, only to find him reassessing his whole argument six years later in light of his re‐engagement with Hegel in 1914. Seeing that his earlier condemnation no longer held, Lenin's response to Lunacharsky's God‐building undergoes a noticeable shift. He now realizes that marginal forms of interaction with religion may sit well with, if not lead to, communism. An examination of Lunacharsky's own perseverance with God‐building after he was appointed Commissar for Enlightenment in the new Soviet state, and of Lenin's awareness and tacit allowance for such expressions, indicate a more complex and ambivalent approach to religion on Lenin's part.     

The God Beyond

This article is an attempt to describe the structure of imaging God at the adult level At the adult level of religious development, this structure has three interrelated pieces: first, there is an adult self;second, there is unfettered imaging; and third, there is the God the adult self is able to relate to in unfettered imaging, and this is the God Beyond. The article concludes with a brief look at how the adult self hears and speaks about the God Beyond.The author acknowledges with gratitude the invaluable help in writing this article of Neil J. McGettigan, Religious Studies Department, Villanova University, Villanova, PA.     

The Superego God

This article is an attempt to describe the structure of imaging God at the superego level At the superego level of religious development, this structure has three interrelated pieces: first, there is an adolescing self; second, there is fettered imaging; and third, there is the God the adolescing self is able to relate to in fettered imaging, and this is the Superego God. The article concludes with a brief look at how the adolescing self hears and speaks about the Superego God.The author acknowledges with gratitude the invaluable help in writing this article of Neil J. McGettigan, Religious Studies Department, Villanova University, Villanova, PA.     

雷公“显圣“雷灾与预防

2000年8月29日凌晨4时许,天空雷雨交加.突然一声巨响,将河南省濮阳市岳村乡东寨村一棵高20余米、直径达50厘米的老槐树自距地面1米以上部分撕裂成碎片,个别碎片被抛到50米开外的地方.此事引起当地群众的很大惊慌.一些人认为这一年为龙年,是“龙“发怒或“神仙“下凡.为此,方圆几十里的群众赶来烧香拜佛,每天达4000余人,闹得当地群众生产、生活不得安宁.……     

The Power of God

Much contemporary analytic philosophy understands the power of God as belonging to the same logical space as the power of human beings: a power of efficient causation taken to the maximum limit. This anthropomorphic picture is often explicated in terms of God’s capacity to bring about any logically possible state of affairs, so-called omnipotence. D.Z. Phillips criticized this position in his last book, The Problem of Evil and the Problem of God. I defend Phillips’s argument against recent criticism by William Hasker, contending that the omnipotence thesis is either false or trivial. I trace the superficial plausibility of the thesis to a Cartesian understanding of personal agency, in the light of which God’s power over the whole material world is an inflated version of our more modest power over our own bodies: it is the power of immaterial souls to control material phenomena. This comparison is expressed to perfection in the work of Richard Swinburne, my main target. I argue that by making God a force among other possible forces, in-principle able to be resisted, however feebly, by contrary forces, this picture reduces the Creator to a creature.     

The temporality of God

International Journal for Philosophy of Religion -