具身模拟在汉语肢体动作动词理解中的作用

通过3个实验, 考察具身模拟在汉语肢体动作动词理解中的作用。实验1考察在整字启动下具身模拟对运动通道中箭头方向判断的影响, 发现理解肢体动作动词在运动通道中存在着动作-汉字相容效应, 汉字的具身方向与箭头方向一致促进被试对箭头方向的判断。实验2考察在整字启动下具身经验对视觉通道中字母位置判断的影响, 发现理解肢体动作动词在视觉通道中存在着动作-汉字相容效应, 汉字的具身方位与字母方位一致促进对字母方位的识别。实验3采用义符启动范式考察义符与整字的具身模拟, 发现理解汉语肢体动作动词不仅在整字层次上存在着具身模拟, 在部件层次上也存在着具身模拟。义符在汉字加工中期被激活了, 并且持续到加工晚期。整个研究表明, 汉语肢体动作动词理解是一个跨通道的具身模拟过程, 具身模拟在汉语肢体动作动词的理解中起着非常重要的作用。     

The Prophet’s Letter to al-ʿAlāʾ b. Al-Ḥaḍramī: An Assessment of Its Authenticity in Light of the Covenants and the Correspondence with the People of Yemen

The letter to al-?Alā? b. al-?a?ramī embodies a number of parallels to the covenants and to the Prophet Mu?ammad's correspondence with the people of Yemen. This study examines the different versions of the letter that have come down to us from the Musnad of al-?ārith b. Abī Usāma and from a recension from al-?abarānī's Al-mu?jam al-kabīr to reconstruct a critical edition. Having translated the critical edition and analysed its contents, the study then concludes that the letter is in all likelihood authentic and that it is, generally speaking, textually accurate. The implication of this is that the letter and the covenants represent mutual attestations of one another and that the religion of Islam was well-established, having attained a great level of maturity in the Prophet's lifetime.     

What Are Degrees of Belief?

Probabilism is committed to two theses:

康德论述根本恶的三重维度及其矛盾

康德在《单纯理性限度内的宗教》一书中对根本恶的论述贯穿了三种维度,即先验维度、自由维度和进步维度。但这三种维度之间并不是自恰的,而是存在着矛盾。通过对这些矛盾及康德对矛盾的解决的成败的分析可以看出,这些矛盾是内在于康德的哲学的。对（善）恶的理解只有与人的生存处境和价值追求相联系才有可能。     

The international politics of tolerance in the Persian Gulf

ABSTRACT

Since the early 2000s, wide-ranging initiatives geared towards the promotion of tolerance, moderation and interfaith dialogue have proliferated throughout the Persian Gulf, culminating most recently in the establishment of the world’s first Ministry of Tolerance in the UAE. For more than a decade, Qatar has hosted annual interfaith conferences on themes such as ‘Steps Towards Tolerance’. Oman and Bahrain have been prominent advocates, pursuing their respective tolerance agendas through academic publications, travelling delegations, exhibitions and international conferences. Even Saudi Arabia, notorious for its intolerance at home, has been a prominent advocate on the world stage. Talk of tolerance, it seems, is everywhere, but what is behind this regional trend? This article situates the emergent political discourse of tolerance in the broader post-9/11 geopolitical context, wherein the ideal of tolerance has been embraced by both the West and the Muslim world as an antidote to the global problem of terrorism. I suggest that Gulf tolerance initiatives are best understood in terms of a broader politics of representation that coheres around the promotion of ‘moderate Islam’, and that in the context of what has been described as the Western ‘civilisational discourse’ of tolerance, Muslim-majority countries are responding with a civilisational discourse of their own.     

ISLAM AND BIOETHICS IN THE CONTEXT OF “RELIGION AND SCIENCE”

This paper places “Islam and bioethics” within the framework of “religion and science” discourse. It thus may be seen as a complement to the paper by Henk ten Have ( 2013 ) with which this thematic section in Zygon: Journal of Religion and Science opens, which places “Islam and bioethics” in the context of contemporary bioethics. It turns out that in Zygon there have been more submitted articles on Islam and bioethics than on any other Islam‐related topic. This may be a consequence of the global nature of the bioethical issues, driven by advancement in science and technology, which allows for conversation across cultural and religious boundaries even when the normative references and argumentative methods are tradition‐specific.     

The Concept of Freedom of Belief and Its Boundaries in Egypt: The Jehovah's Witnesses and the Baha'i Faith Between Established Religions and An Authoritarian State

A number of new religious communities have been emerging in Egypt since the second half of the nineteenth century. The most important of them—both numerically and in terms of the attention they attract—are the Baha'i Faith and the Jehovah's Witnesses. Both groups have been officially dissolved and face strong opposition from the established religions as well as a number of legal problems. Egyptian courts have dealt with Baha'is and Jehovah's Witnesses in a number of contexts, and have on these occasions had to discuss the question of how the principle of freedom of belief, which has been part of all Egyptian constitutions since 1923, affects the status of religious minorities not recognised by the state. Their arguments allow interesting conclusions not only about the prevailing understanding of the principle of freedom of belief, but also about the relationship between Islam, the Coptic Orthodox Church and the state.     

Body-works and fieldwork: Research with British Muslim chaplains

‘The body’ has become a significant topic of theoretical discussion within social scientific writing, as well as within qualitative research methods debate (especially in the sociology of health and illness). This paper argues that these trends are, paradoxically, far less apparent with the sociology of religion, and virtually non-existent within the study of Islam and Muslims in Britain. On the basis of fieldwork experiences with British Muslim chaplains, I explore how visible markers of difference and identity that are inscribed on the body of the researcher (especially age, gender and race) can have important implications for the data that one is – or is not – able to collect. The paper considers how researchers are ‘moved about’ fieldwork sites by research participants, and how our physical transitions around different contexts (homes, corridors, wards, cells, etc.) and by different means (on foot, by car) require particular physical behaviour in relation to the socio-cultural rules and institutional norms that govern these spaces.     

The mosque and social control in Edinburgh's Muslim community

The present paper is based on an ethnographic study of the social organisation of one of the main mosques (Markazi Jamia Masjid‐i‐Anwar‐i‐Madina) in Edinburgh, the capital of Scotland. The main focus of the paper is the ways the mosque operates as an agency of social control among the Muslim population of Edinburgh. This study identifies sabaq—mosque‐based religious education of young Muslims—and the Jom'a (Friday) congregational prayer as the two main mechanisms of social control within the mosque. It is argued that while the social organisation of the mosque is, in some important ways, a response to and shaped by exclusionary practices in the wider society, it plays a central role in the maintenance of order in the Muslim community of Edinburgh.