启蒙反思三题

如何看待启蒙运动对于传统的否定,现在大家的认识基本上趋于一致,就是不管是西方启蒙对基督宗教的全盘否定,还是中国近代启蒙对中国传统的全盘否定,这种思潮都慢慢地过去了.我们倡导启蒙反思,特别是对启蒙运动那种全盘反传统的观念加以反思,这一点应该是确定无疑的.     

The Evolutionary Role of Interorganizational Communication: Modeling Social Capital in Disaster Contexts

Employing a community ecology perspective, this study examines how interorganizational (IO) communication and social capital (SC) facilitated organizational recovery after Hurricane Katrina. In‐depth interviews with 56 New Orleans organizations enabled longitudinal analysis and a grounded theory model that illustrates how communication differentiated four phases of recovery: personal emergency, professional emergency, transition, rebuilding. Communicative action taking place across phases corresponds with the evolutionary mechanisms. Most organizations did not turn to interorganizational relationships (IORs) until the transitional phase, during which indirect ties were critical and incoming versus outgoing communication was substantively different. Organizations did not consistently use IO SC until the last phase. This study underlines the fact that organizations and their systems are fundamentally human and (re)constructed through communicative action.     

从文化全球化看中国佛教对现代科学及基督宗教的回应

本文试探讨的是近现代中国的佛教学者如何响应由西方传入的现代科学,这与他们对基督宗教的响应又有何关系,而这些响应对于学界对文化全球化的讨论又有何意义。本文以章太炎及太虚法师为个案,指出前者基本上是中国视域为本位,而后者更倾向于采取全球的视角。本文认为文化上的全球化,不仅对个别的宗教传统构成挑战,也提供机遇让不同的宗教传统得以更新,这不仅有助不同传统的全球化,更可促进不同宗教间的交流以至多元文化的建立。     

关于元代设于江淮/江浙的释教都总统所

释教(都)总统所、总摄所是元代颇有影响的一级佛教事务管理机构,本文运用藏经刊经题记、译经题记与飞来峰造像题记等原始资料,结合其他文献,梳理了其中设于江淮/江浙的这一机构的历史面貌,勾勒了它的三个发展阶段。文章还就元代僧务机构所属的行政区划问题作了探讨,认为释教(都)总统所多设于元帝国的一级政区——行省,僧录司既可设于路,也可设于府,都纲司则设于县。