当代台湾宗教社会学的开创者:瞿海源的研究特色及其方法学的相关检讨

瞿海源是台湾宗教社会学的开创者,研究领域极多样,宗教社会学是其中最为重要一项.其宗教社会学研究采用多种研究方法,研究范围从台湾的宗教变迁、政教关系、新兴宗教到宗教教育,掌握台湾社会脉动.在台湾发生重要宗教争议时刻,其所提供的见解和批判,往往具有关键作用.     

郑志明教授谈台湾当代民间宗教

郑志明教授谈台湾当代民间宗教１９９６年９月６日，台湾淡江大学中文系教授、四川联合大学宗教学研究所名誉教授郑志明先生在四川联大宗教学研究所作学术报告时，谈了一些他对台湾当代民间宗教的看法。郑教授指出：当今台湾是一个众多宗教滋生的地方，除传统的佛教道教之外，民间宗教极为活跃。台湾民间宗教信奉的神明有同有异、其宗教仪式有繁有简、徒众有多有少、影响面有大有小，对此进行综合分析研究有着十分重要的意义。在多年田野调查的基础上，郑教授对台湾民间宗教的多重至上神崇拜现象作出了“多元多统”和“多体多中心”两种诠释…     

两岸全真交流会在台湾举行

<正>元月20日至27日,以中国道教协会副会长黄信阳为团长的大陆道教界一行13人,赴台湾参加了在辅仁大学举行的两岸全真交流会及台湾全真总庙落成剪彩盛典。1月22日,第一届两岸全真宗教交流座谈会在台湾辅仁大学济时楼举行。座谈会由辅仁大学宗教学系主办,辅仁大学宗教学系台湾民间宗教学术中心、台湾全真教蓬莱仙馆协会、中华宗教关怀教育推广协会承办,台湾全真仙观协办。黄信阳副会长作了《全真道在大陆的当代发展及其思考》主题演讲,论述了全真道发展应该抓住传统文化复兴这一     

台湾宗教兴盛的背后

台湾宗教兴盛的背后欧焕文八十年代以来，台湾的宗教活动出现了空前活跃的局面。举凡重要庆典、工程揭幕以及有关子女前程的活动，一切与人有关的重要场景，都会与宗教活动相连，从一般的祭拜到大举佛事，甚至连小学生的夏令营都以禅七贯名，真可谓宗教无处不在。台湾宗教...     

宝岛台湾归来话佛教

去年六月，应台湾耕云禅学基金会和辅仁大学之邀，我有缘到祖国宝岛台湾进行学术交流和访问。在整整一个月里，我除了参加王船山学术研讨会和两岸中国哲学讨论会，访问道教圣迹外，还访问了农样寺、灵驾山、国光寺、文殊院、佛光山和国际佛学研究中心等，瞻仰了日月潭、玄兰纪念塔，拜访了一些大德法师和佛学研究者，同他们进行了比较广泛的接触，印象深刻．感触良多，现追述所见新闻所思如下。一、台湾宗教的总体印象踏上宝岛的土地，一个突出的印象是，台湾宗教非常兴盛，这也可说是台湾社会的一大特点。现在台湾主要有四大宗教：佛教、道…     

台陆委会对大陆宗教人士访台横加限制

据7月10日台湾《基督教论坛》1475期报道:台湾大陆委员会近日发布了一个“大陆地区宗教人士来台从事宗教活动许可办法”草案,说要放宽大陆宗教人士去台湾的资格及活动项目,但具有党政军职位者均被限制门外。如丁光训主教,“     

宗教社会学视野中的台湾新兴宗教:历史概述与理论反省

本文简述台湾在1980年代中期解严前后至今之新兴宗教发展概况.台湾1980年代末期,在工业化与都市化发展中,建筑在原有民间教派的基础上,开始出现了教义上更强调逻辑性、更重视普遍性救赎概念、对现实日常生活世界加以肯定,以及对个人此世修行所能达成的境界有更高自我期许的各类新兴教团.我们选择了几个代表性的教团来回顾台湾新兴教团组织与修行方法上的特征,并由这些新兴宗教形式的变化中,来说明汉人宗教发展内在逻辑的一个变化与当代宗教供需状况的改变,并由此延伸到现代社会世俗化和新兴宗教发展间辩证性关系的有关讨论.     

台陆委会对大陆宗教人士访台横加限制

据7月10日台湾《基督教论坛》1475期报道:台湾大陆委员会近日发布了一个“大陆地区宗教人士来台从事宗教活动许可办法”草案,说要放宽大陆宗教人士去台湾的资格及活动项目,但具有党政军职位者均被限制门外。如丁光训主教,“因其具中共人大常委的职     

宋七力案件和台湾的“宗教扫黑”

宋七力案件和台湾的「宗教扫黑」１９９６年９月，中台禅寺剃度事件①刚刚引起台湾公众对岛内宗教与社会互动不良的关注，１０月中旬以后，新闻媒体又连续对宋七力、妙天禅师等一系列涉及宗教性社会团体的违法活动进行揭露，宗教脱序现象进一步成为台湾社会舆论的热点。台...     

速读

【文化艺术】二〇一二年十二月二十八日,"台北世界宗教博物馆宗教艺术文化展"开幕式在北京首都博物馆举行。展览用宗教文物、绘画及多媒体等多种手段,集中展现了台湾佛教、道教、基督教、伊斯兰教等宗教的精华和特质。     

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.