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211.
John Teehan 《Zygon》2006,41(3):747-774
Abstract. I propose that religious ethical traditions can be understood as cultural expressions of underlying evolutionary processes. I begin with a discussion of evolutionary theories of morality, specifically kin selection and reciprocal altruism, and then discuss some recent work on the evolution of religion, setting out those features of religion that prepare it to take on a moral function in society. Having established the theoretical framework for the thesis, I turn to a close reading of early Jewish and Christian ethical teachings, as found in the Bible, in order to set out preliminary support for the proposal. My goal is to argue for the plausibility of the thesis and to indicate how, if correct, it provides new insight into Judeo‐Christian moral traditions and into the phenomenon of religious violence. Such an approach to religious ethics has important metaethical implications. In the last section I consider issues such as the foundation of ethics and the possibilities and limitations of a secular ethics. 相似文献
212.
Jonathan Sutton 《Studies in East European Thought》2006,58(2):107-135
This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the
term ‘minimal religion’ for the analysis of religion in contemporary Russia.
An adapted version of a paper delivered at the School of Slavonic and East European Studies (SSEES), University of London,
on 8 December, 2003. Note regarding Mikhail Epstein’s use of the words ‘religion’, ‘religiosity’ and ‘spirituality’: Epstein
uses the word ‘religion’ to signify ‘mainstream’, church-based manifestations of religion and also the institutional, hierarchical
structures related to those. Although in English usage the word ‘religiosity’ has negative connotations – signifying either
a superficially felt religious sentiment or a somehow false and insincere expression of religious feeling, intended for outward
show – Epstein appears to use the term entirely neutrally. For him it simply serves as a synonym for the word ‘spirituality’.
In the two essays examined in the present article the word ‘spirituality’ signifies the whole inner spiritual life and aspirations
of the individual and her/his reflection on an ethical way of living, whether the person concerned is a committed, church-going
believer, or someone engaged in a personal spiritual or philosophical quest for meaning, or else someone who has experienced
what Epstein refers to as ‘the wilderness’ of the Soviet years and has learnt of a spiritual dimension to life through that
formative experience. 相似文献
213.
Muslim Australians represent one of the fastest growing migrant groups in Australia. They are also the group who, after Indigenous Australians, experience the most discrimination. Previous research on the minority stress model confirms a link between such discrimination and mental health. However, in relation to self‐esteem and discrimination, the results are mixed, potentially reflecting whether people reject or identify with prejudiced views of them and also the type of discrimination being measured. To explore this issue further in an Australian context, we asked 49 Australian Muslims to complete Rosenberg's Self‐esteem Scale and the Perceived Religious Discrimination Scale. In support of both the minority stress model and the rejection‐identification model, we found that perceived interpersonal and systemic discrimination accounts for a small but significant variation in self‐esteem. Interpersonal discrimination was negatively related to self‐esteem, and systemic discrimination positively related. The effects of interpersonal discrimination on self‐esteem can guide therapists to interventions that help clients resist internalising discrimination experiences. The effects of institutional discrimination support therapists becoming part of the resistance to and challenging of discrimination and inequality. 相似文献
214.
I respond to the four symposiasts who commented on my recent book Religion Is Not About God (2005)—religious studies scholars Donald Braxton and David Klemm, philosopher William Rottschaefer, and cognitive scientist Leslie Marsh. Various general and specific points relative to the nature of religion and the future of religion are either clarified or defended. Among the issues that receive attention are (1) the status and adequacy of my proposals for religious naturalism: Can it motivate wholeness, and is it finally a form of pantheism? (2) ritual practices, particularly those of Christianity, reinterpreted within the framework of religious naturalism; and (3) the adequacy of any naturalistic position to account for subjective properties of consciousness. 相似文献
215.
Tim Mapel 《Journal of religion and health》2007,46(1):19-34
This study explores the adjustment process of five Western ex-Buddhist monks to life after the monastery, using an in depth
case study approach and thematic analysis. Participants discussed their initial experience of leaving, the process of creating
a new life and their relationship with the past. The findings indicated that while each case was unique, significant common
themes emerged as features of the adjustment process. The adjustment had been multi-dimensional, challenging, difficult, confusing,
complex and profound for the participants. They had to contend with issues of grief, delayed development, missing out on life
experiences, difficulties with intimacy, money, identity, depression, anxiety and confusion. This was combined with the hope
and promise of many newly found freedoms involved in establishing a new life and identity. Parallels are drawn to the experience
of Catholic priests and nuns who have departed their Orders, Vietnam veterans, ex-cult members and individuals who have left
total institutions where their identity and daily lives were highly prescribed. The adjustment experience of ex-Buddhist monks
extends the literature on Buddhist monks and provides an example of a life transition of interest to the helping professions
because of its potential relevance to a range of major transitions for which clients may seek assistance.
Tim Mapel is a lecturer in the Bachelor of Applied Social Sciences degree at the Eastern Institute of Technology in New Zealand.
He has a Master’s degree in counseling and works with individuals, couples and groups. He has a passion for the practice of
mindfulness and for facilitating a sense of aliveness in people’s lives. He is an advanced Psychodrama trainee and spent 12 years
living as an ordained Buddhist monk. Originally from Boston, USA he has lived in the UK, Switzerland, and now considers New
Zealand home. 相似文献
216.
Mark Wynn 《新多明我会修道士》2009,90(1030):639-651
Raimond Gaita's moral philosophy is distinguished by, among other things, its attention to the role of embodied, enacted witness in disclosing certain moral values, and its understanding of the emotions as forms of thought. In this paper, I consider how Gaita's insights on these matters may be applied to certain questions in the philosophy of religion, paying particular attention to the nature of religious experience and 'the problem of evil'. I suggest that Gaita's discussion of how we come to recognise moral values or 'meanings' can be extended to the question of how we might recognise religious meanings. On this view, religious experience may take the form of an appreciation of the meaning borne by a material context (rather than, for example, some supra-sensory encounter with a supernatural agent), and our sense of the goodness or otherwise of the world may be answerable to the authoritative example of particular lives. 相似文献
217.
Dan Heilbrunn 《Dao》2009,8(1):79-93
Hermann Hesse (1877–1962), the poet, novelist, man of letters, and painter, created characters who, like the Daoist sages,
had many paradoxical characteristics. Some of Hesse’s characters manage their paradoxical natures well and, like the balanced
sages, are able to be simultaneously changing yet stable, full of life but also empty, in unison with nature and the social
world. Centered between interchanging extremes, these balanced individuals are carefree yet self-controlled, efficacious in
their work yet seemingly inactive, and successful in sustaining leadership and power yet humble and non-obtrusive. These sage-like
individuals, the ideal leaders presented in the Daodejing 道德經, will be the focus of this essay. Specifically, I will focus on the Daoist “hub and wheel” analogy, the concepts of wu 無 and you 有, absence and presence respectively, which are extremely important in order to understand the influence of Daoist philosophy
on Hesse’s literary examples of sage-leadership. 相似文献
218.
The Zhuangzi offers two apparently incompatible models of bereavement. Zhuangzi sometimes suggests that the sage will greet loss with
unfractured equanimity and even aplomb. However, upon the death of his own wife, Zhuangzi evinces a sorrow that, albeit brief,
fits ill with this suggestion. In this essay, I contend that the grief that Zhuangzi displays at his wife’s death better honors
wider values averred elsewhere in the text and, more generally, that a sage who retains a capacity for sorrow will be better
positioned for the robust joy so often identified as central to the Zhuangzi’s vision of flourishing. The sagely figures who entirely forego sorrow, I argue, achieve equanimity only through a sacrifice
of the emotional range and responsiveness necessary not only for grief but also for the delight Zhuangzi recommends. 相似文献
219.
Lewis Christopher Alan Shevlin Mark McGuckin Conor Navrátil Marek 《Pastoral Psychology》2001,49(5):379-384
Within contemporary psychology there is increasing interest in the role of religion on behaviour and psychological functioning. Such interest can be attested to by the growth in the number of pertinent books and articles that have been published and also the development of new self-report measures of religiosity. The Santa Clara Strength of Religious Faith Questionnaire is one such recently developed measure. It is a brief self-report measure comprising 10 items that were designed to measure strength of religious faith regardless of religious denomination or affiliation. Although Plante and Boccaccini (1997a, 1997b) have provided some preliminary evidence for the reliability and validity of the scale, the factor structure of the scale has not yet been examined. The aim of the present paper was to confirm the factor structure of the scale. The hypothesised one-factor model was tested using confirmatory factor analytic methods. Data from a sample of 106 Northern Irish undergraduate university students were examined using confirmatory factor analytic methods. A one-factor model was tested and accepted on the basis of fit statistics, therefore supporting the hypothesised unidimensional structure of the scale. The present results provide further evidence that the Santa Clara Strength of Religious Faith Questionnaire is psychometrically sound and therefore it can be recommended for further use by researchers interested in the construct of strength of religious faith. 相似文献
220.
The role of religious fundamentalism and its relationship to shame and guilt was evaluated in 107 students who attend a church-sponsored university. A number of personality measures were given and gender differences were analyzed. The role of externalization was similar for males in this sample to that of earlier studies. However, it was found that females showed positive correlations between externalization and both shame and guilt. For females, more fundamentalistic religious training may help to contribute to an external orientation at the expense of identifying with a personal religion, and appropriate guilt. 相似文献