伊朗民众宗教信仰与宗教生活新趋向剖析

许多针对伊朗社会宗教信仰的调查研究显示,一种新的宗教信仰动向正在该国发展,其表现是,虽然大多数伊朗人仍然将宗教信仰视为自己生活中最重要的元素,但是普通人参与宗教活动和对宗教机构的信赖程度都较低.本文将阐述这一现象的具体表现,并试图通过分析国家政权、现代化和身份认同等因素对个人宗教信仰变化的影响,讨论这一宗教信仰新动向产生的原因和发展.     

大学生基督徒宗教认同的调查和分析

本文以无记名问卷方式抽样调查了大学生基督徒的宗教认同问题,包括大学生基督徒宗教认同的建构与维持、大学生基督徒宗教认同的面向与层次、大学生基督徒宗教认同的呈现与形塑。研究发现,中国大学生基督徒的宗教认同状况总体上支持西方宗教心理学的研究理论,大多数大学生基督徒基本的宗教认同都是从家庭中获得的,只有少数大学生基督徒的宗教信仰是在经过一番研究和慎思之后通过有意识的追求而获得的。     

族群认同与宗教结构特性——以凉山诺苏彝族及其原生性宗教为例

宗教与族群之关系一直是中国民族宗教研究中的重要议题,我国民族宗教的复杂样态和多元面向往往使得二者的关系呈现错综复杂的状态。通过对族群认同与宗教关联的探讨,是有效厘清和深刻把握二者关系的重要途径。本文的研究对象诺苏是典型的基于血缘和祖源认同基础之上的族群,族籍血缘认同是诺苏族群认同的基础与核心。这种强调血缘根性的族群特性,塑造了以"血缘祖先"为崇拜核心的原生性宗教类型。本文通过对凉山彝族——诺苏的宗教与族群之关联探析,并与其他族群宗教进行对比探究,以呈现族群特性对宗教的型塑作用。     

原生性宗教与国家治理问题探究

原生性宗教作为在特定的自然人文环境中形成的、与民族的社会文化浑然一体的宗教系统,历来就是中国宗教多样性的重要组成,亦是民族文化的重要内容。它无论作为一种文化系统还是组织实体,都是社会的有机组成。在治理视角下,本文提出民族的原生性宗教首先是由于理解与定位的问题带来了治理实践中的难题与困境,从而带来了民族的原生性宗教是否应该治理,该如何治理,何种活动符合法律与政策等种种问题。通过问题反思对原生性宗教的价值做出多维的分析,给原生性宗教更广阔的空间,使其进入社会公共领域,承担相应的社会责任,为社会服务。     

宗教信仰结构与民族文化认同——以滇西景颇族原生性宗教信仰及其变迁为例

随着对现代性所带来的个体自我缺失和群体主体性的缺失,以及人们对于民族文化传统本身的持续性反思,如何更好地认识传统宗教信仰体系在民族文化认同形塑中的根基性作用,调动优秀民族文化传统资源,以解决因为社会的急遽变迁而带来的人们身份认同上的深重疏离感,是当下亟需解决的时代命题。本文以景颇族原生性宗教信仰体系结构及其变迁为例,呈现出以血缘和祖缘为核心观念建立起来的原生性宗教信仰体系与其民族文化认知结构之间的紧密关联和相互形塑作用,以反思中国宗教信仰文化体系的多样化形态及牟钟鉴所提出的中国宗教的"多元通和"模式。     

基督教在西南传播中的族群认同符号

外来的基督教能够在居住着多民族的西南传播,一个重要前提就是族群认同.传教士只能先取得族群认同,才能得到宗教认同.否则,就会出现基督教与民族传统文化相互排斥或冲突现象.族群认同符号一般表现为体貌服饰、传统意识、社会习俗、语言文字、原生情感等几个方面.体貌、服饰、语言、习惯等特征,是族群认同的首要与外在因素,可以随着相互了解的逐步加深而改变.民族文字、传统意识与原生情感属于深层次因素,往往可以超越其他因素的作用,是族群与宗教认同的最重要基础.     

华侨华人传统宗教的世俗化与非世俗化--以东南亚华侨华人为例的研究

宗教世俗化是宗教发展的必然趋势.华侨华人传统宗教世俗化的主要表现是:传统宗教信仰内容的淡化;宗教崇拜形式的简单化和现代化;传统宗教的伦理化和当地化等.华侨华人传统宗教的世俗化与非世俗化是同一过程的两个方面.在社会的现代化进程中,传统宗教仍将继续在华侨华人宗教文化中居主流地位,继续成为海外华侨华人族群认同的重要标志和民族文化认同、传承的重要形式之一.     

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。     

西部民族地区青少年宗教信仰的调查与分析——以宁夏固原地区青少年宗教信仰现状为例北大核心CSSCISSCI

在新时期,西部民族地区青少年宗教信仰呈现新的特点。青少年的宗教认同呈发展的态势,民族宗教传统文化及家庭的影响是青少年信仰宗教的认同性原因;青少年成长中面对的现实问题是青少年信仰宗教的内在需求性原因;宗教信仰与道德认同、礼俗认同、人际交往及人的精神境界提升是青少年选择信仰宗教的道德价值性原因。     

西部民族地区青少年宗教信仰的调查与分析——以宁夏固原地区青少年宗教信仰现状为例

在新时期,西部民族地区青少年宗教信仰呈现新的特点。青少年的宗教认同呈发展的态势,民族宗教传统文化及家庭的影响是青少年信仰宗教的认同性原因;青少年成长中面对的现实问题是青少年信仰宗教的内在需求性原因;宗教信仰与道德认同、礼俗认同、人际交往及人的精神境界提升是青少年选择信仰宗教的道德价值性原因。     

Profiling Religious Maturity: The Relationship of Religious Attitude Components to Religious Orientations

This study examined the relationships between religious orientation and components of religious attitudes. Religious orientation was measured using Batson, Schoenrade, and Ventis' (1993) Religious Life Inventory. Affective, cognitive, and conative components of attitudes toward religious beliefs and practices were measured using an instrument constructed for the study. Participants were undergraduate students from four educational institutions in the United States. Systematic relationships were found among the dimensions of religious orientation and the components of religious attitudes. Means and Quest orientations had very similar profiles, characterized by high Cognition scores and relatively low Affect and Conation scores. By contrast, modestly low Cognition scores and significantly high Affect and Conation scores characterized the profile of the Ends orientation. Results are discussed in terms of the concept of mature religiosity.     

Religious Fundamentalism,Religious Coping,and Preference for Psychological and Religious Treatment

Religion may not be simply another variable in the assessment of treatment-seeking but an alternative worldview about the nature of suffering and its appropriate treatment. This study examines the relation of religious fundamentalism and religious coping on relative preference for psychological or religious help-seeking in 142 undergraduate students. Higher levels of religious fundamentalism and deferred religious coping were found to be associated with greater preference for religious rather than psychological help-seeking. The results suggest that religious issues need to be included in the investigation of help-seeking.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.     

宗教理解和宗教多元论问题

我们几乎都能肯定,诸宗教之问或多或少都有"排他"倾向,认为真理掌握在自己的手里,其他宗教信仰或多或少是错误的.一般宗教都在宣传自己的优越性,为自己的存在合理性寻找依据,即使是那些自认为是"非宗教的宗教"也是如此.     

Metaphor,Religious Language,and Religious Experience

Is it possible to talk about God without either misrepresentation or failing to assert anything of significance? The article begins by reviewing how, in attempting to answer this question, traditional theories of religious language have failed to sidestep both potential pitfalls adequately. After arguing that recently developed theories of metaphor seem better able to shed light on the nature of religious language, it considers the claim that huge areas of our language and, consequently, of our experience are shaped by metaphors. Finally, it considers some of the more significant implications of this claim for our understanding of both religious language and religious experience.