批判、模仿与价值认同:对传统中国民间宗教与正统之间互动关系的一种考察

儒、释、道三教及形式丰富的民间宗教和民间信仰,构成了传统社会民众信仰生活的基本事实。相对于民间宗教和民间信仰而言,儒、释、道无疑是居于正统、主导和强势的地位,尤其是在儒家伦理教化的背景之下,正统所具有的强大的辐射力和涵摄力,使得宗教信仰在某种意义上是从属于政治的,这也是中国传统宗教所具有的独特生存氛围。在这样的状态之下,民间教派要获得发展的空间,批判、模仿与价值认同是他们所必然采取的方式。批判是起点,模仿是基础,而价值认同则是其存在和发展的保证,由此,民间教派与正统之间呈现出一种互动的关系。     

中国的民间宗教与儒释道三教

马伯乐在本文重点讨论了20世纪的中国人的信仰特点,中国的民间宗教和儒释道三教在传统社会中的地位和相互关系,以及各自的神职人员、信奉的神灵、仪式及传统等。作者认为中国神鬼世界的特点是与人间世界相仿佛,是帝王政治的影像和模拟。     

民间寺庙与中国宗教经济——对宗教经济理论的探讨

国外宗教经济理论能否适用于中国宗教研究备受关注。香港城市大学梁景文教授及罗斯教授等对此问题也做出了回应。从1980年代后期到2004年,他们对广东和浙江八座黄大仙庙进行了研究,并得出结论:中国的寺庙在吸引信众方面存在竞争,并在宗教经济中扮演积极的角色。在最成功的新寺庙中,管理者制定了选址、推销、推广、革新和公共活动等一系列战略决策,以增加他们寺庙的吸引力。宗教经济模型能够有效地用来研究中国社会中的民间寺庙。     

宗教网站:一种新型的宗教场所

互联网时代,对于宗教网站的研究,是宗教社会学研究在线宗教现象的重点内容.本文重点分析了宗教网站的场所特征存在于三个方面:一,由于互联网时代宗教时空的变革,宗教网站成为了宗教赖以生存的一种新型的时空；二,宗教网站具有典型的场所精神；三,人们在其中诗意地栖居,能够获取在一般宗教场所中同样的场所体验.     

挽劫救世:中国民间宗教的社会关怀

在中国宗教中,民间宗教是一种具有强烈的社会关怀的下层民众信仰组织,它留给中国历史的记忆,是基于率真的挽劫救世的宣教和解脱民众于倒悬的信仰运动以及反抗封建暴政的斗争运动.挽劫”是路径,救世”才是目的,而救世”则始于救己”,中经救人”,最后达致救世”.     

中国本土宗教的虚神信仰

中国本土宗教的虚神信仰是在中华文明的历史上逐渐形成的。虚神既是虚无的假名,又是实在的大全;既是无形名无位格无意志的自然法则,又是有化身有感应有善念的道德之根。当前,中国宗教已进入新的历史阶段,既迎来了有序发展的契机,也面临着需要应对的失序挑战。一方面,要积极应对宗教原教旨主义、极端主义和分裂主义势力,对中华文明复兴和国家统一、民族团结及社会稳定构成的威胁;另一方面,要突破前苏联宗教学理论和政策的羁绊,以马克思主义宗教观的中国化为导向,创建有中国特色的社会主义宗教学理论。这是新时代交给中国宗教学者的任务。     

宗教宽容:对中国古代宗教的一种误读

学界关于中国古代存在宗教宽容的看法是对中国古代宗教兼容的误读。中国古代宗教之所以长期存在多神兼容现象,乃是宗法社会、原始思维与专制政治这三大因素综合作用的结果。而真正的宗教宽容是社会文化具有宽容精神的产物,它需要自由、平等的价值支撑与民主、法治的制度保障。由于中国古代的宗法专制与政治专制并不具备这样的社会条件,故不可能培育出真正的宽容精神,也不可能产生严格意义的宗教宽容。     

努力做好新世纪初的福建宗教工作——习近平省长接受《中国宗教》杂志记者采访

2002年6月27日至7月4日,《中国宗教》杂志社副社长、主编陈红星一行到福建省调研工作。在省民族宗教厅厅长林文斌、副厅长余险峰等领导的陪同下,陈红星先后深入福州西禅寺,泉州开元寺、清净寺、元妙观,莆田湄洲岛妈祖庙,武夷山市桃源洞、天心永乐禅寺等宗教活动场所考察调研。在闽期间,陈红星同志还采访了习近平省长,习近平同志向陈红星一行介绍了福建省的宗教概况,介绍了福建省委、省政府贯彻落实江泽民总书记在全国宗教工作会议上的讲话精神,积极探索新时期宗教工作的情况。本刊现将陈红星同志的采访稿全文转载,以飨读者。     

宗教资本:从布迪厄到斯达克

"宗教资本"概念对理性选择理论的发展至关重要,然而,"宗教资本"的诸多定义却常常模糊不清,或脱离于其所源出的知识构架。关于"宗教资本"概念,有两种相互独立发展的理论:其一大致属于欧洲,源自韦伯和布迪厄的研究;其二大致属于美国,源自艾纳孔和斯达克的研究。泰瑞·雷对通过对两种理论的比较研究,进而厘清其理论谱系,仔细考察了宗教资本概念及其衍生概念"灵性资本"的应用和批评,并提出了两个具有独创性的修正概念("制度宗教资本"和"民间宗教资本"),以此解决宗教资本概念在学术著作和文章中所出现的问题。     

“世界宗教”视野下的中国民间信仰

长期以来,由于中国民间信仰(宗教)具有制度化程度低、分散性强等特点,且与其他宗教的界限不清晰,因此学术研究中很难对其进行社会学意义上的统计和测量.这也是中国学术界对中国民间信仰及其研究存在许多争议的原因之一.本文通过对美国皮尤研究中心(Pew ResearchCenter) 2012年发布的全世界宗教信仰人口数据的分析,并通过观察其他国家和地区的民间(传统)宗教信仰,尝试通过"他山之石"认识中国的民间信仰,并关照其相关研究.本文所言之"世界宗教”视野,主要包括两个方面:其一,从"世界宗教格局”定位中国民间信仰;其二,从非洲宗教的变迁,从作为世界第三大宗教的印度教的角度,审视中国的民间信仰的变迁,思考中国民间信仰的持续兴盛的动因,并认识中国民间信仰的"中国性”.     

Religion and Psychology in Transition: How It Came to Be Written

Pastoral Psychology -     

论政教关系的层次与类型

在政教关系研究领域中,笼统地使用政治、宗教的概念,用“政教分离”或“政教合一”两种模式解释世界上一切政教关系现象,结果造成很多的误解。问题的根源就在于没有对政教关系进行分层次的类型化研究。本文将政治体系分成政治权力、政治意识形态和政治文化三个层次,并将宗教作用于政治的不同层次而形成的政教关系分成政教一体、政教依赖、政教主从和政教分立四种类型。进而对每一种类型的政教关系的互动方式进行分析,对古今中外政教关系的特征进行了比较,揭示了各种宗教在不同政治体系中的作用。     

Exposure Through Written Emotional Disclosure: Two Case Examples

Written disclosure is a procedure in which individuals repeatedly write about the most traumatic experience of their lives with as much emotion as possible. Research has demonstrated that, relative to a control writing condition, written disclosure is associated with improvements in physical and psychological functioning. As a result of these findings, there has been suggestion that written disclosure may be used as a primary intervention for psychological distress. In this paper, two case studies are presented in which written disclosure was used as an intervention for trauma-related psychopathology. The written disclosure procedure resulted in significant symptom improvements for one individual but not for the other. Differences between the two cases are highlighted and the strengths and weaknesses of the written disclosure procedure as a stand-alone intervention are considered.     

The Effects of Two Types of Peer Comments on the Use of Paragraphing in Written Composition by Elementary Schoolchildren

Although several studies have shown that comments made by peers can influence student behavior, little is known about the relative efficacy of different types of peer comments. In the present experiment, the effects of two different types of peer comments on the correct use of paragraphs by fourth grade students were compared using a multiple-baseline-across-subjects design. During one condition, peers who were confederates of the experimenters made comments which stated how much they liked writing paragraphs in their stories (preferential comments) before and after writing stories. During another condition, confederate peers made comments referring to the number of paragraphs they used in their stories (performance comments) before and after writing stories. Performance comments increased the percentage of correct paragraphing in target peers' stories whereas preferential comments did not. These findings suggest that teachers should encourage students to make comments about performance on the aspects of behavior they wish to change.     

Two Types of Externalism

A contrast is drawn between two types of externalism, one based on ideas of Wittgenstein, the other on arguments from Putnam. Gregory McCulloch's attempt to combine the two types is then examined and criticized. Putnamian externalism is ambiguous. It can be interpreted either as the empirical claim that we give priority to scientific as opposed to other forms of discourse, or as a metaphysical claim that our language attempts to conform to the structure of the world 'in itself'. But the first claim is simply false, and the second involves a form of metaphysical realism that a Wittgensteinian must reject as unintelligible. McCulloch's attempted synthesis of the two types is therefore either incoherent, or else simply adds an empirical falsehood to Wittgenstein's conceptual point. It is also noted that Putnam himself has progressively retreated from his original claims, and now appears to be a Wittgensteinian, but not a 'Putnamian', externalist.     

Two Types of Quidditism

According to structuralism, all natural properties are individuated by their roles in causal/nomological structures. According to quidditism, at least some natural properties are individuated in some other way. Because these theses deal with the identities of natural properties, this distinction cuts to the core of a serious metaphysical dispute: Are the intrinsic natures of all natural properties essentially causal/nomological in character? I'll argue that the answer is ‘no’, or at least that this answer is more plausible than many critics of quidditism have recognized. In section 1, I distinguish between two versions of quidditism. Bare quidditism holds that worlds with distinct properties and isomorphic structures must be qualitatively identical in the following sense: inhabiting one world would be indistinguishable from inhabiting the other. In contrast, qualitative quidditism allows such worlds to have qualitative differences. In section 2, I discuss an epistemological position that allows us to better understand the sense in which isomorphic structures can be qualitatively distinct. In sections 3 and 4, I argue that qualitative quidditism fares much better than bare quidditism with respect to a number of well-known arguments in the field—both for quidditism and against it.     

Two Types of Features: An Aristotelian Approach

A certain theory of substance, one that grows out of Aristotelian philosophy but which has adherents today as well, draws a distinction between the features a substance has by instantiating a universal and the features it has by possessing a trope. An adherent of this theory might say that a certain cat is red because it possesses a redness‐trope, but that it is a cat because it instantiates the universal CAT. A problem that must be faced by philosophers who hold this sort of view is the following: Which features are which? In other words, which features are the ones had in virtue of trope‐possession, and which are the ones had in virtue of instantiation? In this paper I discuss this problem, consider and reject a competing view, and propose my own Aristotelian solution. I also raise and answer an objection.     

自我控制-中国宗教的情感修行模式

本文认为,自我控制、清修情感,是具有中国特点的宗教情感修行模式。文章从山水之乐、修身养性、人文艺术、体道孝亲、科仪戒律等不同角度探讨了中国宗教情感修行的几个主要特点,力图深化对中国宗教情感修持模式的认识和理解,并揭示出其所具有的文化价值。