和平盛会喜空前——第六次世界宗教和平会议剪影

第六次世界宗教和平大会(简称“世宗和”)于1994年11月3日—9日在梵蒂冈和意大利北部小城瑞瓦德尔加达(Riva del Garda)举行。刚刚于7月2日成立的“中国宗教和平委员会”(简称“中宗和”)组团参加了这次盛会。“中宗和”代表团共10名成员,分别来自于中国五大宗教,基督教界的代表有丁光训主教、韩文藻副会长、沈德溶副主席和笔者。团长、副团长分别为赵朴初先生和丁主教。中国宗教界人士虽然曾于1979年以来三次参加“世宗和”会议,但五个宗教联合组团参加尚属首次。 代表团于11月2日从北京启程。     

亚洲宗教和平会议第七届大会在马尼拉召开

以“构建亚洲和平”为主题的亚洲宗教和平会议（简称“亚宗和”）第七届大会于2008年10月17日在菲律宾首都马尼拉召开。中国天主教爱国会副主席刘柏年为团长的中国宗教界和平委员会（简称“中宗和”）代表团一行28人出席了会议。     

中国宗教界和平委员会代表团访问日本

本刊讯９月２６日至１０月２日，应世界宗教者和平会议日本委员会（“日宗和”）的邀请，以中国宗教界和平委员会（“中宗和”）常务副秘书长、中国佛教协会副会长兼秘书长刀述仁居士为团长，由佛教、道教、基督教、天主教、伊斯兰教代表组成的“中宗和”代表团一行１４人赴日本进行了为期７天的友好访问。“中宗和”是由赵朴初、丁光训等老一辈宗教界领袖发起创立的宗教和平组织，在全国各宗教团体和信教群众中享有较高威望和影响。此次我国五大宗教代表首次以“中宗和”名义组团联合出访，受到了日本宗教界的高度重视和隆重接待。代表团抵…     

中国伊协派员参加“亚宗和”会议

本刊讯第六届亚洲宗教和平会议于２００２年６月２４日———２８日在印度尼西亚的日惹召开。以中国道教协会会长闵智亭为团长的中国宗教界代表团一行２２人参加了本次会议。中国伊协从恩霖、张和平参加了会议。“亚洲宗教和平会议”（简称“亚宗和”）是一个跨亚洲和太平洋地区的宗教信徒联谊组织，其宗旨是激发亚洲宗教界在追求和平、公正等方面的创造意识，力求在宗教合作及共同服务的基础上促进和平事业，共享和平与安宁。该会议每五年召开一次。本次会议的主题是“宗教·和平·和解”。来自近２０个国家的宗教代表团出席了会议。会议期…     

第八届世界宗教和平会议在日本开幕

第八届世界宗教和平会议于2006年8月26日至29日在日本京都开幕,以中国宗教界和平委员会副主席、中国伊斯兰教协会会长陈广元为团长的中国宗教代表团一行25人出席了会议。中国宗教界和平委员会副主席、中国天主教爱国会副主席刘柏年、中国宗教界和平委员会副秘书长、中国天主教爱国会副主席、中国天主教主教团秘书长、昆明教区马英林主教参加了会议。此次会议的主题是:“不同宗教为了和平而聚会,消除一切暴力,共同保护所有生命”。会上,大家畅所欲言,纷纷献言献策。为世界和平而努力。中国佛教学诚法师代表中国宗教界在大会上做了发言。刘柏…     

中国宗教界和平委员会代表团参加亚洲宗教和平会议2006年执委会会议

[本刊讯]2006年11月24日至26日,亚洲宗教和平会议(简称“亚宗和”)2006年执委会议在菲律宾首都马尼拉召开,来自中国、日本、韩国、菲律宾、印度、澳大利亚等“亚宗和”16个成员国的执委、观察员以及世界宗教和平会议的观察员共50余人出席了这次执委会会议。中国宗教界和平委员会(简称“中宗和”)组成了以“中宗和”秘书长、中国伊协副会长余振贵为团长,全国政协民宗委办公室主任、“中宗和”副秘书长邓宗良为副团长的代表团一行6人出席了会议。     

中国宗教界和平委员会二届一次会议在北京隆重召开

中国宗教界和平委员会第二届委员会第一次会议2004年3月13日在北京全国政协礼堂隆重开幕。全国五大宗教团体负责人及其代表约70余人参加了会议。 “中宗和”1994年由著名宗教领袖赵朴初、丁光训先生发起。十年来,“中宗和”高举维护世界和平的旗帜,积极开展与亚洲及世界各宗教和平组织的交流与合作,在国际宗教舞台上发挥了重要作用。     

佛教新闻

世界宗教者和平会议日本委员会代表团来访本刊讯１０月２１日下午，以理事长白柳诚一为团长的世界宗教者和平会议日本委员会（简称“日宗和”）代表团一行１３人拜访了中国佛教协会，一诚会长、刀述仁副会长、学诚副会长兼秘书长会见了客人。世界宗教者和平会议是成立于１９７０年的国际性多边宗教和平组织。中国宗教界和平会议（简称“中宗和”）与“日宗和”同为其成员组织。２００１年９月，由中国五大宗教代表组成的“中宗和”代表团访问日本，受到日本各宗教、特别是佛教界的热情接待。此次受“中宗和”邀请，“日宗和”首次组织日本各…     

乾元观经乐团出访新加坡

8月26日至29日,世界宗教和平会议(简称“世宗和”)第八届大会在日本京都召开。来自100多个国家和地区的2000多人参加了这次会议。我国宗教界派出了以全国政协常委、中国宗教界和平委员会(简称“中宗和”)副主席陈广元阿訇为团长,国家宗教事务局副局长蒋坚永为顾问,中国宗教和平     

各地两会《天风》通讯员名单

本刊讯:以"构建亚洲和平"为主题的亚洲宗教和平会议(亚宗和)第七届大会于2008年10月17日至21日,在菲律宾首都马尼拉举行。中国宗教界和平委员会(中宗和)派出涵盖中国五大宗教的28位代表组成的代表团参加了为期5天的大会,并在大会和各专题委员会会议上围绕宗教参与构建亚洲和平、宗教对话、生态保     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.