“和平餐桌”心理学:马斯洛的和平心理关切

马斯洛是对人类命运带有强烈人道主义关怀的人本主义心理学家,终其一生,一直以促进社会和平、幸福、构建"和平餐桌"心理学为己任。美国社会现实对新价值体系的呼唤、二次战争的影响、对人性的深刻反思、核武器的威力造成"价值中立"科学迷梦的破碎、美国和平运动的发展表现出的和平诉求等均构成了和平餐桌心理学的社会背景。从安全到幸福的需要层次论、从人性恶到人性向善的人性论、从外在教育到内在教育的和平教育论、从存在价值到自我实现的和平人格论等观点成为马斯洛和平餐桌心理学的主要观点,从二岐到整合的心理学方法论对后来的和平心理学方法论也具有重大的启示意义。     

儒家的秩序的和平论

儒家思想中有丰富的和平文化资源。和谐论是儒家的秩序的和平论的核心。和谐论包括天人和谐、社会和谐、家庭和谐、群己和谐。从此出发 ,可以建立起天人合一的宇宙秩序 ,三纲六纪的社会秩序 ,治国安邦的国家秩序 ,天下一家的世界秩序。     

Religion in War and Peace

The role of religion in generating violent conflict and peace is a major topic in public, political and scholarly debates. However, despite a burgeoning field of literature, this relationship remains inadequately explained. In general, social and religious studies tend to focus on macro-analyses, resulting in essentialist and even ethnocentric notions of religion, violent conflict and peace. By using the Bougainville crisis as a case study, this article argues that as long as we disregard people's ‘lived religion’, local realities remain intangible and, furthermore, no insight is gained into the actual processes by which religion may generate conflict and peace. In particular, I show how the Bougainville crisis was conceptualised as a Holy War, revealing how Mary, the mother of Jesus Christ, inspired people to fight against oppression and for peace at the same time.     

和平与宗教

引言 2001年9月的悲剧性事件震惊了西方世界,尤其是震惊了美国.夹杂在其他事件之中,这一事件使得有必要留意去了解当代世界的这样一股强大的力量,这股力量有时被贴上黩武好斗、极端主义、原教旨主义和恐怖主义的标签.     

Movable Peace: Engaging the Transnational in Cambodia's Dhammayietra

The Dhammayietra is an annual peace walk in Cambodia that originated at the historic repatriation of refugees in the Thai border camps at the U.N.-monitored transition to democracy in 1992. It situates itself within the discourse and practice of "socially engaged Buddhism" that has gained visibility in Asia and American Buddhism during the last two decades. As Cambodia's particular form of socially engaged Buddhism is marked by refugee return, I will argue that the Dhammayietra's revival of Buddhism in postsocialist Cambodia is only possible because of its transnational formation. Represented as a quintessential Khmer Buddhist response to Cambodia's entrenched conflicts, the networks forged beyond the border of Cambodia have been instrumental in fashioning the face of the Dhammayietra. Though it forges its discursive identity vis a vis the "local" space of the nation, this local space is mobile. Maha Ghosananda's instruction to move "step by step" toward peace reappropriates dangerous mobility—the massive relocations during the Khmer Rouge era, refugee flight, the danger of treading on land fed with mines—and turns walking into a religious act. It is this discursive "move" that loosens the Dhammayietra's ties to the nation and allows it to slip across political and religious borders and ally itself with a diverse network of interfaith peace groups that are its transnational public forum.     

The Historic Peace Churches and the Reformations

This contribution considers the broad historical and theological category of Reformation and Reformations in relation to the Historic Peace Churches before turning to a more detailed consideration of recent and contemporary meaning of Reformation(s) in selected settings and needs: Mennonites in Taiwan; Friends in East Africa, especially Tanzania; and the Church of the Brethren in Nigeria. Reformation insights of the 16th, 17th, and early 18th centuries continue to inform, inspire, and sustain Mennonite, Quaker, and Brethren communities in contexts quite different from those in which our communities arose and from one another.