戴维·洛奇《天堂消息》中的忏悔意识

戴维·洛奇是二十世纪四、五十年代的英国著名小说家,自幼深受天主教家庭以及天主教教育的影响,戴维·洛奇因其校园小说和天主教小说而受人熟知。戴维洛奇的天主教小说从不同角度刻画了天主教徒的生活,同时作品中也反映出人们对天主教教义的中对爱情层面的深刻反思。文学伦理学批评方法,既是历史主义的方法,也是现实主义的方法。它主要是研究伦理视角下的文学以及文学有关的种种问题,本文就将运用这一批评方法结合戴维·洛奇的天主教小说《天堂消息》一书,探讨其中的忏悔意识,对其作品中的忏悔现象进行一一剖析,探索作品中对天主教教义的反思及从中体现的忏悔意识,最后揭示爱以及亲情回归的社会现实意义。     

戴维·洛奇与格雷厄姆·格林对天主教的不同关注

戴维·洛奇是英国当代一位著名的天主教小说家,他的创作灵感与写作方式也深受一些前辈天主教作家的影响,尤其是同被人们誉为“天主教小说家”的格雷厄姆·格林。尽管如此,戴维·洛奇的小说在对天主教的侧重上却与格雷厄姆·格林有明显的不同。本文针对戴维·洛奇与格雷厄姆·格林主要的宗教小说进行概括解析,来对比他们对天主教的不同方面关注。     

哲人与神父的友谊——从《诸神渴了》的公民宗教谈起

伊壁鸠鲁派哲人勃娄陀与天主教神父龙格玛尔、雅各宾分子甘墨兰关于宗教问题的不同看法是小说的重心。勃娄陀在看清了公民宗教的弊端后选择了与受到新政权迫害的天主教神父缔结友谊,哲人在传统天主教与雅各宾派公民宗教之间的身位得以彰显。     

《牛虻》反教会思想管见

爱尔兰女作家伏尼契的长篇小说《牛虻》,以十九世纪上半期意大利的民族解放运动为背景,揭露了天主教的反动本质,告诫读者,天主教是意大利革命的绊脚石。贯穿小说始终的反教会主线,主要是通过对牛虻和蒙太尼里这两个主要人物的思想、言语、行动的描写以及他们之间的对立冲突来进行淋漓尽致地展现。     

从梅吉的人生历程看《荆棘鸟》的生命意识——兼谈小说中的宗教矛盾性

在澳大利亚现代作家考琳.麦卡洛的著名小说《荆棘鸟》中,女主人公梅吉经历了从抗争命运到屈从命运的曲折人生旅程,透视其人生旅程,不难见出小说所彰显的强烈生命意识,同时亦流露出关涉宗教问题上的某种矛盾性——既充满浓厚的反天主教色彩,又染带鲜明的基督教意味。     

近代利川天主教学校的创办与社会影响

清末,天主教传入利川,应传教之需陆续开办了育婴堂、天主教学校.在近一个世纪的发展过程社会变迁中,天主教学校经历了从初创、发展到消亡的过程.天主教学校在近代利川教育发展和社会变革中产生了一定的社会影响.     

从中国战争小说看中华民族政治伦理观的演进(下)

在东西方各民族中,中华民族是最早把战争纳入政治伦理道德视野中的民族 .中国古代战争小说深受以孔孟为代表的儒家伦理道德学说的影响,作品中充满了"仁道"与"霸道"、"忠君"与"信义"等矛盾关系问题的艺术演绎.近代中国西风东渐,儒教的独尊地位受到冲击,出现了像<洪秀全演义>这样杂采天主教义和资产阶级民主思想的战争小说.五四以后,马克思主义阶级斗争学说在给中国现当代战争小说带来新的政治境界的同时,也使几乎所有的战争小说都成为阶级斗争的一个工具.20 世纪80年代中期以后,战争小说创作才逐渐由单一社会政治伦理道德层面向"人学"的深层进军.     

从中国战争小说看中华民族政治伦理观的演进(上)

在东西方各民族中,中华民族是最早把战争纳入政治伦理道德视野中的民族.中国古代战争小说深受以孔孟为代表的儒家伦理道德学说的影响,作品中充满了"仁道"与"霸道"、"忠君"与"信义"等矛盾关系问题的艺术演绎.近代中国西风东渐,儒教的独尊地位受到冲击,出现了像<洪秀全演义>这样杂采天主教义和资产阶级民主思想的战争小说.五四以后,马克思主义阶级斗争学说在给中国现当代战争小说带来新的政治境界的同时,也使几乎所有的战争小说都成为阶级斗争的一个工具.20世纪80年代中期以后,战争小说创作才逐渐由单一社会政治伦理道德层面向"人学"的深层进军.     

试析小说《安琪拉的灰烬》的主题

作为一部成长小说,《安琪拉的灰烬》成功地展现了主人公从童年到青少年时期的成长历程。小说以第一人称的方式叙述,幽默诙谐地把读者带入主人公弗兰基的自我世界里,使读者可以真切地感受到它与外部真实世界的冲突。试析了饥饿、天主教会、疾病死亡等贯穿于全篇小说的几个矛盾冲突,并由此得出,该小说称得上是一部典型的爱尔兰天主教儿童成长的辛酸史。     

《项链》:走在现实与欲望边缘上的天使

恩格斯在提及法国小说和德国小说时曾作过一段精辟而风趣的论述:“法国小说是天主教婚姻的镜子;德国小说是新教婚姻的镜子。在两种场合,‘他都有所得’,在德国小说中是青年得到了少女;法国小说中是丈夫得到了绿帽子,两者之中究竟谁的处境更坏,不是常常都可以弄清楚的,因此,法国     

The Catholic School Ethos: its effect on post‐16 student academic achievement

Recent concern with the academic performance of schools has led a number of local education authorities to develop systems for measuring the ‘added value’ that can be attributed to particular institutions in their control. An analysis of data published by one Midlands shire county on the performance of A level candidates in 1992 raised questions about the relative levels of academic achievement of pupils who remained within the Catholic school system compared to those who transferred to local authority institutions for their full‐time education after the age of 16. A small representative sample of students from a Catholic school who had transferred to a non‐Catholic sixth form college to take A level courses was interviewed. The students’ comments suggested they found significant differences in the college ethos compared to that of their previous Catholic school. Those findings together with the analysis or the available data from the local authority, raise issues that merit further detailed research.     

"蒲柏"变成"教皇"的背后

由于英语词汇的多义性,《英国文学通史》的一个编著者把英国诗人“蒲柏”当成了罗马“教皇”,结果铸成大错。究其原因,在于编著者对词汇的多义性、符号的多指性认识不足。因此,充分了解词汇的多义性,充分利用词汇、语法等多方面的知识是避免误译的有效途径。     

英国1829年"天主教解放法"论析

完整意义上的1829年天主教解放法案包括两个部分的内容：其一是原则上赋予天主教徒以公民权,其二则是针对天主教徒公民权所作的若干限制性规定或“保障”条款。尽管这些“保障”条款未必实有其效,但其作为整个法案之一部分却并非可有可无。如果说,法案的前一部分内容回应了解决天主教徒公民权问题之紧迫性与必要性,那么,后一部分内容则反映出天主教解放问题之深刻的历史复杂性。事实上,天主教解放问题不只是一个与天主教徒宗教政治命运息息相关的问题,也是一个攸关英国宪法的新教性质、英国国教会的存在及其特权、英格兰民族由来已久的反天主教传统以及新教徒尤其是国教徒的宗教认同及其宗教情感归属等等的重大问题。天主教解放问题所具有的这种复杂性,使得法案设计者们必须尽量权衡各种利害关系,兼顾来自不同方面的多种诉求。惟其如此,我们只有将法案两部分内容视为相互关联的整体,方能同情性地理解法案设计者们的历史处境及其复杂心态。     

Religious Segregation and the Emergence of Integrated Schools in Northern Ireland

A distinctive characteristic of the education system in Northern Ireland is that most Protestant and Catholic children attend separate schools. Following the partition of Ireland the Protestant Churches transferred their schools to the new state in return for full funding and representation in the management of state controlled schools and non-denominational religious instruction was given a statutory place within such schools. The Catholic Church retained control over its own system of voluntary maintained schools, initially receiving only 65% of capital funding; however all grant-aided schools in Northern Ireland are now eligible for full funding of running costs and capital development. This paper highlights the emergence of a small number of integrated schools since the 1980s. Catholic and Protestant parents have come together as the impetus for these schools and this presents an implicit challenge to the status quo of church involvement in the management and control of schools. In practical terms the integrated schools have had to develop more inclusive arrangements for religious education, and legislation that permits existing schools to 'transform' into integrated schools also presents new challenges for the society as a whole.     

‘Catholic schooling with a twist?’: a study of faith schooling in the Republic of Ireland during a period of detraditionalisation

The role of faith-based schools is increasingly debated within a context of school reform, rights and plurality in multi-ethnic societies. The Catholic schooling system in the Irish Republic (always referred to as Ireland in the text) represents an interesting case internationally because of the extent to which Catholic education is structurally embedded as normative across the education system. Yet, Ireland is in a process of detraditionalisation and wider societal change. Drawing on Bourdieu and Bernstein, and a mixed methodological study of Catholic secondary schools, the article presents a typology of Catholic schooling in transition. This identifies a continuum of Catholicity among the study schools that is mediated by dynamics of social class in an increasingly competitive and diverse system. It is argued this has implications for considering the role of a recontextualised model of Catholic faith schooling, underpinned by principles of social justice in a multicultural and more secularly oriented society.     

Comparing religious education in Canadian and Australian Catholic high schools: identifying some key structural issues

Religious education (RE) in Catholic high schools in Australia and Canada is compared by examining some of the underlying structural factors that shape the delivery of RE. It is argued that in Canadian Catholic schools RE is diminished by three factors that distinguish it from the Australian experience. These are: the level and history of government funding which in turn leads to a relative lack of autonomy of Catholic schools to control their own RE curriculum; external political and social influences on the RE curriculum which is apparent in the popular election of Catholic school trustees; and most decisively, the absence of strong, ongoing bureaucratic support of RE.     

Globalization and Catholic Higher Education: A Dialogue for Harnessing the Impact of Globalization

The position and the role of Catholic higher education in the ongoing globalization of higher education are discussed. The author, the Secretary-General of the International Federation of Catholic Universities (FIUC/IFCU), presents a number of arguments in favour of the participation of Catholic universities in the processes of globalization while, at the same time, remaining true to their basic Christian values. The axis of this participation should be one of striving to humanize the phenomenon by serving "as the voice of those who have no voice".     

Some Reflections On Contemporary Canadian Catholic Education

Increasingly, Canadian Catholic education is identified according to theological and denominational distinctiveness. In the past, however, Catholic education was grounded upon an unambiguous philosophy of education, one that recognized education and teaching as primarily philosophical activities. Today, there is a noticeable absence of an identifiable Catholic philosophy of education, an absence that is particularly conspicuous in the pluralist and multi-faith makeup of Canada. In such a context, relying upon theological distinctiveness is insufficient. What is unique about Catholic education? What are some of the reasons that have led to the abandoning of a distinctively Catholic philosophy of education? Can such an education defend itself without identifying its unique philosophical and pedagogical principles? These, among others, are some of questions and issues of this paper.     

Policy Perceptions of Headteachers and Governors in Catholic Schooling

The initial focus of this research centred on a study of the extent to which government legislation and action since 1965 has threatened or eroded the Catholic Church's influence over its schools within the maintained sector [1]. However, it became clear that this focus was based on the assumption that the Catholic Church in England and Wales had a clear set of educational principles which were not only distinct from those of the state but involved different policy outcomes. Moreover, during the course of the study, evidence emerged which indicated that the Church had not given as much attention to the principles underlying its educational policy as it had to the maintenance and numerical expansion of the schools themselves. It was also realised that the nature of Catholic education cannot be determined solely by examining the Church's official documents. Whilst official Church pronouncements indicate what Catholic education ought to be, they may not correspond to a reality of what a particular Catholic community has made of Catholic education. Therefore, this paper examines some of the beliefs and attitudes of a sample of Catholics involved in Catholic schooling.     

AUTONOMY AND CHURCH UNIVERSITIES IN SPAIN

The question of the autonomy of Roman Catholic universities in Spain is examined in the light of certain unresolved tensions resulting from apparent contradictions between, on one hand, the Convention of 5 April 1962 Concluded between the Spanish State and the Holy See on the Secular Recognition of Studies Undertaken in Catholic Universities and the Agreement of 3 January 1979 Concluded by the Spanish State and the Holy See on Educational and Cultural Matters and, on the other hand, the Organic Law 11/1983 of 25 August 1983 on University Reform. Although the Catholic universities are private institutions, they do not have all the freedoms that other private educational institutions in Spain have. The author considers that this anomaly contradicts the constitutional guarantee of equality before the law.