新疆反分裂斗争的战略思考

新疆反分裂斗争具有长期性、复杂性与尖锐性,中央政府的科学决断与坚定意志具有"定海神针"的作用。在反分裂斗争中,要坚决贯彻党的民族工作方针,推进宗教和睦和顺,依法打击非法宗教活动。文化认同是政治认同的基础,要增强各族群众对中华文化的认同,发展一体多元、融合开放的现代文化,夯实反分裂斗争的思想基础。     

建立中国各宗教共同的记忆载体

正记忆既是一个知识生产的过程,也是一种历史书写的结果,更是人类生命的自我持存。它使"集体"这个概念及其力量有据可循,并经由共享催生个体对集体的归属和认同。纵观中国历史,各大宗教都在不同的历史时期各自贡献着教化众生、悲天悯人的宗教情怀。它们"中国化"的历史已经成为中国史的一部分;它们"中国化"的记忆也已经成为中国史记忆的一部分。在中国历史上,宗教战争从不成为中国历朝历代各种冲突的重要组成部     

从宗教的历史类型论邪教不是宗教

宗教是人类社会发展一定阶段的历史现象,有它产生、发展和消亡的过程."一切宗教都不过是支配着人们日常生活的外部力量在人们头脑中的幻想反映,在这种反映中,人间的力量采取了超人间的力量的形式."(恩格斯)根据各种宗教现象在人类历史上产生、发展和消亡的具体过程及其幻想地反映支配人们日常生活的外部力量的不同方式,可以把宗教分为原始宗教、国家宗教、民间宗教和世界宗教等基本类型.现代新兴宗教与古代民间宗教属同一类型.邪教是新兴宗教的畸变,是社会的毒瘤,它本质上是一个法律概念,而不是学术概念.     

凉山彝族传统宗教认同核心的理论分析与经验研究——基于社会认同的理论视角

社会认同论是理解群体及群体关系宏观社会心理过程的重要理论。宗教认同作为社会认同中的一种,既具有一般认同的基本特征,又有独特的运行机制。这样的独特性表现在宗教认同不仅体现为一种群体归属,还体现为一种神圣归属。宗教认同核心作为认同和信靠的根本对象,所具有的群体共性、神圣性和符号性,在强调血缘凝聚的少数民族群体中,即是以"祖灵"为认同与信靠的根本对象,信仰主体与客体的关系表现为一种祖先—后裔的血脉关联和祖灵—后裔的庇佑关系,基于"血脉相连"的群体共性是区别于其他信仰群体的独特特征。而对同一血缘祖先之灵的根基性情感和认同就成为维系这一信仰共同体、同时也是族群共同体存在与发展的动力和根基,使得认同更加稳固。我们需要在复杂的社会认同中认识宗教认同独特的特性与作用机制,并观察它与其他社会认同的互动。     

关于非法剥夺宗教信仰自由罪

我国是一个统一的多民族的国家,每个民族都有自己的风俗习惯。我国人多地广,宗教教派又很多,宗教信仰也不一致。因此,保障公民的宗教信仰自由和尊重少数民族的风俗习惯,是关系到实现各民族平等,团结各民族、各教派为实现四化而努力奋斗的大问题。我国宪法明确规定:“中华人民共和国公民有宗教信仰的自由”,“任何国家机关、社会团体和个人不     

中国古典语境中的差异性、多样性和共同性话语

东西方哲学中的差异性、多样性和共同性思想丰富多彩。中国古典语境中以"同异"(以及"一多""共殊""齐不齐"等)概念引导的差异性、多样性和共同性思想,既有悠久的起源,又有复杂的演变;既广博,又精深。整体上,它是在"异"中观"同",在"同"中别"异";它在不同层次上被限定,也在不同意义上被界定。完整地把握它们,有助于避免人们的单向度思维,并在文化、宗教、哲学、政治等各领域之间进行建设性的对话。     

迈蒙尼德论律法、智慧与城邦治理

柏拉图的"哲学王"概念经过中世纪阿拉伯宗教哲学家如法拉比的讨论影响了迈蒙尼德的宗教哲学思想。迈蒙尼德在探索如何处理希腊哲学与犹太教传统之间的关系时,面临如何处理个人对终极幸福的追求与理想城邦的治理之间的张力问题。他指出尽管所谓"哲学王"在凭其智慧治理城邦时具备灵活性和适应性的优势,具备至高无上地位的神圣律法才是维持民族文化认同、维护城邦社会中公平正义以及个人实现终极幸福的基础,同时迈蒙尼德也强调对犹太教律法所作的任何修订都必须遵守严格的程序。     

宗教信仰和宗教制度不能混为一談

一宗教信仰和宗教制度是两个不同的概念,而我国伊斯兰教界有些人却硬說:宗教信仰和宗教制度是“不能分开的”。他們說伊斯兰教的宗教制度是“适应任何时代,任何民族”,是“永远不能改变”的。这种說法,既違背历史事实,又混淆了是非,是极端錯誤的。世界上任何一种宗教都有两个部分:宗教信仰和宗教制度。对于任何一种宗教来說,它的宗教信仰基本上是較长期不变的,而宗教制度是常常因时間和地点的不同而改变的。     

新疆反分裂斗争的战略思考CSSCI

新疆反分裂斗争具有长期性、复杂性与尖锐性,中央政府的科学决断与坚定意志具有“定海神针”的作用。在反分裂斗争中,要坚决贯彻党的民族工作方针,推进宗教和睦和顺,依法打击非法宗教活动。文化认同是政治认同的基础,要增强各族群众对中华文化的认同,发展一体多元、融合开放的现代文化,夯实反分裂斗争的思想基础。     

道教传播与少数民族贵族对汉文化的认同

宗教文化的认同对于一个多民族国家作为一个整体发挥作用具有非常重要的意义没有民族之间宗教文化的认同、就不能形成稳定的民族统一体。中国之所以成为统一的多民族国家,与中国各民族在历史发展进程中宗教文化的认同是分不开的。本文通过分析道教对拓跋贵族、女真贵族和蒙古贵族的影响,阐明这一历史过程,有助于民族宗教问题的研究。     

A new member of the family? The continuum of being,artificial intelligence,and the image of God

Abstract

Are the scientific and religious definitions of life irreconcilable or do they overlap in significant areas? What is life? Religion seems to imply that there is a qualitative distinction between human beings and the rest of creation; however, there is a strong tradition in Christianity and in Eastern thought that suggests that the natural world also has a relationship with God. Human dominion over other parts of creation exists, but does not obviate this connection, nor give humans a circle unto themselves. The concept of humans being created in the image of God can be used to explain why we might believe humans are in a circle unto themselves, yet we can expand this concept to include artificially intelligent computers, a new potential member of the cognitive family. Our quest for artificial intelligence tells us both what we value in our humanity, and how we might extend that valuation to the rest of creation.     

On the distinction between the concept of God and conceptions of God

The starting-point is the distinction between concept and conception. Our conceptions of gold, for instance, are the different understandings we get when we hear the word ‘gold’ whereas the concept of gold consists in the scientific determination of what gold is. It depends on the context whether it is more reasonable to claim a concept or to look for fitting conceptions. By arguing against metaphysical realism and for non-metaphysical realism, I will elaborate on some philosophical reasons for dealing with conceptions instead of concepts of God, and secondly, I will discuss how such conceptions should be critically assessed. This article is an amended and enlarged version of a paper delivered at the conference on The Concept of God, arranged by the British Society for the Philosophy of Religion in Oxford, Great Britain, September 11–13, 2007.     

Do Master Narratives Change Among High School Students? A Characterization of How National History Is Represented

Master narratives frame students’ historical knowledge, possibly hindering access to more historical representations. A detailed analysis of students’ historical narratives about the origins of their own nation is presented in terms of four master narrative characteristics related to the historical subject, national identification, the main theme and the nation concept. The narratives of Argentine 8th and 11th graders were analyzed to establish whether a change toward a more complex historical account occurred. The results show that the past is mostly understood in master narrative terms but in the 11th grade narratives demonstrate a more historical understanding. Only identification appears to be fairly constant across years of history learning. The results suggest that in history education first aiming at a constructivist concept of nation and then using the concept to reflect on the national historical subject and events in the narrative might help produce historical understanding of a national past.     

Infant individuation and identification of objects

Recent studies of the infant's object concept have focused on the role of property information in individuation. We draw a distinction between individuation and identification. By individuation, we mean the setting up of an object representation (OR). By identification, we mean using the information stored in an OR to decide which, if any, previously individuated object is presently encountered. We investigate this distinction in experiments with 12-month-old infants. We find that for infants of this age, a shape difference between two objects has a large effect on both individuation and identification. However, a color difference between two objects has a large effect on individuation, but little or no effect on identification. This suggests that, somewhat surprisingly, information used to establish an OR may not always be incorporated into that representation.     

The Concept of Death: A Religio-philosophical Analysis

In an age in which vast progress has been made in organ transplant technology, it is imperative to determine the point at which a human being is considered dead, for transplantation cannot occur until after death. Traditional religious views imply that a human being is dead upon the departure of the soul from the body. Taking the biological death of the body as a conclusive sign of the soul's departure is not an option. Biological death refers to decomposition, and this cannot equate to the death of the person as such, for this would make the concept and practice of transplantation absurd, for transplantable parts of a biologically dead—i.e. decomposing—body could not be used. On the other hand, if parts of the human body are themselves still biologically alive, could it not be said that taking such parts would amount to murder?

Two conclusions follow from this predicament. First, death as a ‘normative’ concept stands in sharp distinction from a purely biological concept. Second, a normative concept of death is entangled with a normative concept of personhood. That is to say, from the moment that a human being is not considered a person as such, parts of the body could be removed for transplantation or, indeed, for any other justified medical purpose. In this regard, various theories of the person are put forward. Which of these theories is compatible with a workable concept of death? In this paper two principal theories of the person will be discussed and it will be argued that a brain-based theory of death is conducive to a normative concept of death, thus allowing for organ transplantation.     

基于SC-IAT的中华民族认同感内隐测量——来自少数民族大学生的数据

以维吾尔族、藏族大学生为被试,通过预实验选定概念词和属性词以使用单类内隐联想测验测量被试的内隐中华民族认同水平,采用问卷测量被试的外显中华民族认同水平,讨论内隐和外显中华民族认同的关系。结果表明,维吾尔族与藏族学生均具有积极的中华民族内隐认同,内隐效应不存在性别和民族差异,且内隐认同与外显认同是相互独立的结构。应通过群际接触等方式不断内化中华民族内隐认同,以促进民族心理融合,加强民族团结进步教育。     

Comparative identity and evaluation of socio-political change: Perceptions of the European Community as a function of the salience of regional identities

Using questionnaire data concerning perceptions of the European Community (EC) in Scotland and Andalucia we explored how the EC is perceived, and a European identification adopted as a function of the salience of these ‘regional’ identities. Drawing on the work concerning the concept of ‘comparative identity’ (Ros, Cano & Huici, 1987) it is argued that disidentification with the ‘nation-state’ (i.e. Britain and Spain respectively) is a useful way of measuring the salience of such regional identities in the self/concept. We predicted that such identities would be more salient in Scotland than in Andalucia and that in Scotland the salience of subjects' regional identities would be associated with beliefs concerning the need for strategies of regional empowerment in its relation to the nation (Britain). We further predicted that the EC would be judged as a function of this comparative identity so that in Scotland (but not in Andalucia), a European identification would be associated with what may be called ‘social change’ beliefs (e.g. beliefs concerning the need for changing aspects of the region's relationship with the nation). Supportive evidence is found for all these predictions. However, no support was found for our prediction of a correlation between the Scots' regional identification and their European identification. The paper concludes with a discussion of the utility of the concept of comparative identity. © 1997 by John Wiley & Sons, Ltd.     

Japanese religion as ritual order

It is argued in this paper that beneath the superficial analysis of Japanese ‘religions’ such as Buddhism, Shinto, Confucianism and the New Religions, there is one dominant ideological complex which, following some Japanese scholars, can conveniently be dubbed ‘The Japanese Religion’ or Nihonkyo. This Japanese religion is a ritual order based on the hierarchical concept of ‘ie’ and its variations such as ‘kigyoushugi‘¹ at the level of the company and ‘katei‘² at the domestic level. This ritual order pervades all major institutions in Japan and the main mechanism for its reproduction is the school system. In analysing the latter a distinction between training and education is adopted, and it is argued that the concept of liberal education, which is based on the concept of the autonomous rational and moral individual, is essentially missing from the Japanese school system which is better described as a system of training. It is suggested further that training can be linked conceptually with ritual: training is a form of ritualized behaviour though with a heavily pragmatic content. It is hoped that the approach to Japanese religion which is argued here will prove more fruitful in the Religious Studies context than one which begins with an explicit or implicit concept of religion centred on beliefs about salvation, the supernatural and life after death.     

Episodic effects on picture identification: implications for theories of concept learning and theories of memory

The effects of differences in study processing on free recall of picture names and on generalization in picture identification were investigated. Experience with degraded pictures produced poorer subsequent free recall of picture names than did naming intact pictures. For the test of picture identification, pictures that were identical to a studied picture, pictures that shared a name with a studied picture (same name), and new test pictures were presented, and the amount of clarification required to identify a picture was measured. Experience with degraded pictures produced better subsequent identification of identical test pictures but poorer later identification of same-name test pictures than did naming intact pictures. The importance of these episodic effects for theories of concept learning and theories of memory is discussed. It is argued that distinctions between memory systems (e.g., episodic-semantic) must be couched in terms of a theory of concept learning and that the data are inconsistent with a simple distinction.