儒学当代复兴及其路向

在当下,如何谋求儒学复兴?学者们提出了宗教的、哲学的、生活的三种儒学当代发展路向.本文通过对儒学复兴历史的分析与总结,提出了与这三种路向不同的另一种儒学当代(当下生活的时代)发展路向,即“世俗儒学”的路向.“世俗儒学”也就是使儒学世俗化,不是要使儒学庸俗化,让儒学变得容易迎合民众的庸俗要求,而是要让儒学“祛魅”,清除儒学精神贵族化——以儒学为“生民立命”、以儒学救人类、以儒学代表人类文化未来——的倾向,将儒学化为民众世俗生活的精神导向.为谋求儒学世俗化,本文提出儒学当下迫切需要三大转变,即改变立场,由重“士”转向重“民”;改变观念,由不能容忍世俗价值转向重视民众的世俗愿望与世俗要求;改变导向,由专注正面指导人生转向积极关注人生的负面问题.     

学学美国的“国学”教育

美国的“国学”分为“宗教神学”和“世俗学问”两大部分。 美国的“世俗学问”是相对于“宗教神学”而言的,主要包括文学、历史、哲学以及政治学、社会学等人文学科和社会学科。“世俗学问”研究的重镇主要是各大学的相关院系,以及带有“智库”性质的学术NGO。     

爱情中的宗教与宗教里的爱情——对《雅歌》的文化透视

从文化的视角解读《雅歌》,可以看出它是古希伯来时期宗教向日常生活渗透的产物,与希伯来宗教观念和文化特质是契合一致的,独特的流传过程增强了《雅歌》的宗教文化蕴涵,加之爱情与宗教的异质同构关系,这些都赋予了《雅歌》这首情歌以超越单纯的世俗情爱的深沉的宗教文化内涵。     

马克思恩格斯关于宗教与教育基本关系的探析

中世纪及早期资本主义阶段的欧洲,教会控制世俗精神文化领域,教育依附和服务于宗教.马克思和恩格斯认为这种状况具有极大的社会危害性,他们对宗教和教育都做过诸多论述,关于宗教与教育的关系也提出了自己的基本原则,即实现宗教信仰自由,宗教与国家、宗教与教育相分离.这一观点对于现代教育的发展,以及各国正确处理国家与宗教、宗教与民族教育的关系具有深远的影响.     

爱情中的宗教与宗教里的爱情--对《雅歌》的文化透视

从文化的视角解读《雅歌》，可以看出它是古希伯来时期宗教向日常生活渗透的产物，与希伯来宗教观念和文化特质是契合一致的，独特的流传过程增强了《雅歌》的宗教文化蕴涵，加之爱情与宗教的异质同的关系，这些都赋予了《雅歌》这首情歌以超载单纯的世俗情爱的深沉的宗教文化内涵。     

俄罗斯宗教对世俗道德教育的介入

俄罗斯是一个具有浓郁宗教氛围的古老国度,道德教育也长期在宗教怀抱的侵润中生发和延展。"十月革命"之前,宗教几乎占据了世俗道德教育的整个空间。当前,虽然宗教由强制性灌输变成了道德教育中的一种可选择性资源,由东正教一元主导转变为多元共生,但其内蕴的善良、正义、诚实等价值取向依然是引导世俗道德的重要力量。     

托马斯:德性伦理学向规范伦理学转化的中介

托马斯的伦理思想在伦理思想发展史上具有重要的地位.在中世纪,托马斯的伦理思想既起着使宗教伦理世俗化,世俗伦理宗教化的作用;同时又起着使伦理学由德性伦理学向规范伦理学转化的中介作用.托马斯完成这两种转化的工作具体体现在他把古希腊亚里士多德德性伦理学与希伯来神学律法思想结合起来的做法上.而基督教的“十诫”则是他建构宗教规范伦理学的根基.     

“杀破狼”与其在世俗生活中的象征意义

在文化学、民俗学和语言学研究中,一些世俗文化中的言语常常被忽视。“杀破狼”是近年在世俗文化中被大量使用的言语符号,并非新造的词语,而是紫微斗数的专属术语,是传统的神秘文化、宗教文化的产物。“杀破狼”在古代和现代的生活世界中都有着烈的文化象征意义,体现了民族文化心灵生命体的构成流变。     

欧洲中世纪声乐艺术发展的特点及创新

处于中世纪的欧洲,音乐文化在很大程度上是为封建政权和教会服务的。随之而来的,宗教歌曲这一声乐艺术便开始逐步向"世俗化"分解,最终形成了宗教歌曲和世俗歌曲这两大分支。无论是在创作类型、演唱形式,还是体裁风格以及专业创新方面,这二者都取得了较大突破。     

中世纪教会的经济收入

中世纪教廷势力强大,教会生活占据宗教和世俗生活的主导。其中,经济收入多是教会强盛的一个重要原因。从教会整体的收入来源来看,教会有多种收入的渠道,较为固定和常见的就有20多种,根据来源的不同的渠道,可以分为宗教收入和世俗收入两部分。宗教收入是指教廷作为一个宗教团体从其下属各级组织和信徒中取得的收入;世俗收入是指教会与世俗封建主勾结,或者教徒直接担任世俗职务、教会取得世俗权利所获得的收入。宗教收入反映的是教廷与内部上下级组织及教民之间的经济关系,世俗收入则反映了教廷与直属的宗教团体以及与世俗封臣之间的关系。在…     

The other partition: religious and secular education in British Palestine

The recent critical turn toward post-secularism, particularly on behalf of theorists working from the perspective of Christian societies, has highlighted the difficulty of approaching the history of the Middle East through the binary of religion and secularism. This article argues that such terms are of little explanatory value in and of themselves, but rather must themselves be explained as unique historical objects. Through an analysis of the Arab public school system created by the government of Mandatory Palestine, this study demonstrates how the transformation of Islamic education occurred within a matrix of colonial domination that promoted its unique understanding of religion as a universal standard. By tracing the emergence of ‘religion’ as a distinct category of knowledge and human experience in modern Palestine, this article draws attention to the factors that distinguish the development of colonial secularism from phenomena observed in the Euro-American context.     

Finnish Pupils' Views on the Place of Religion in School

This mixed method study examines Finnish pupils' (N = 825; age groups 12–13, 15–16) views on the place of religion in the public school. Religious landscape in Finnish society has changed significantly in recent years, as the `new' diversity (Vertovec 2015) has supplemented the `old' one. The role of institutionalized religion has diminished, whereas globalism, secularism and an interest in new religious movements have been on the rise. The traditionally strong Evangelical Lutheranism has become a more cultural, secular feature underlying societal history and nationalism. In this changing situation, it is important to obtain knowledge about how the pupils themselves see the position of religion in the public education system. In this article, we examine pupils' views on the place of religion both as a formal part of the National Curriculum and as a part of social interaction and physical environment, and whether background factors explain variance in their conceptions.     

Without prejudice: an exploration of religious diversity,secularism and citizenship in England 1 (with particular reference to the state funding of Muslim faith schools and multiculturalism)

This article aims to explore religious diversity and its implications for schools in England, with particular reference to the state funding of Muslim schools and multiculturalism. Recent demonstrations in France and England against the proposed ban on the wearing of religious symbols such as the Muslim headscarf (hijab) have brought to the fore the centrality of religion in the collective identity of ethnic minorities, particularly those of South Asian origins. This collective identity is now being fractured in the wake of the July 2005 bombings in London. Using a socio‐cultural approach, this article focuses on the implications of the above for secularism and citizenship in England and in particular on the state funding of Muslim faith schools following the Prime Minister, Tony Blair’s, recent statement that the rules of the game are changing. The article concludes that secularism and citizenship in schools are not best served by the state funding of faith schools and suggests some of the ways in which schools can incorporate the wealth and diversity of its diasporic citizens.     

“土耳其模式”:历史与现实

土耳其的发展道路作为一种模式大致可以分为两个阶段/形态:一是凯末尔主义的激进世俗化;二是以世俗民主制度为基础的温和伊斯兰主义。土耳其能够发展出一种模式,首先在于它成功地进行了民族建构(民族主义),它涉及到的问题,是作为传统帝国统治民族的土耳其人如何在后帝国时代建立新的民族认同。对土耳其模式的两个阶段的划分主要是基于对土耳其政教关系(世俗主义)的观察,它涉及到的问题是土耳其如何通过世俗化建设一个现代国家。土耳其政教关系的发展反映的是土耳其模式的动态性。只有综合看待上述内容,才能比较全面地理解土耳其模式。总结和研究土耳其模式对于中东其他国家的发展具有参照意义。     

Secularism and religious traditions in non-confessional Swedish preschools: entanglements of religion and cultural heritage

ABSTRACT

Swedish preschools are supposed to be non-confessional. At the same time, they are supposed to pass on a cultural heritage of a nation where the Lutheran Church has permeated society for centuries. Based on a study of traditions and religion in Swedish preschools, this article describes and discusses how preschools work with religion as an aspect of cultural heritage and as regularly occurring activities and themes during the preschool year. The empirical data consist of a survey about traditions in preschools, video ethnography in two preschools, and group interviews with preschool staff. The article centres around the question of how a cultural heritage is passed on without simultaneously passing on religion. Although the data show that all preschools have special activities in relation to Christmas and Easter, it also demonstrate a reluctance to speak to the children about what the teachers understand as religion. Drawing on the notion of secularism and Smart’s dimensions of religion, the article shows, on the one hand, the difficulty of emptying religious practices of religion, and on the other hand, the difficulty of reducing religion to only one dimension. As a social phenomenon, religion is complex, contingent, and multidimensional.     

RELIGION AS THE BASIS FOR COUNSELLING

The efficiency and the success of counselling can be frustrated by the fact that far more clients than counsellors attach importance to and profess a belief in religion. Thus it is difficult if not impossible for the counsellor to work within the spiritual/religious framework of the client to achieve a satisfactory resolution of the problem which moved the client to seek counselling in the first place. Psychological theories of religion as well as interpretations of religious experiences are explored, an example being the use of the cosmology of the Toba Batak of Indonesia as a healing resource. The way the Toba Batak have responded to modernization and Christianization might offer certain lessons as to how modern Europeans and Americans might combine spiritualism and secularism in order to remain mentally and ethically healthy.     

Thinking multicultural education ‘otherwise’ – from a secularist construction towards a plurality of epistemologies and worldviews

This article examines educational, political and philosophical perspectives on the concepts of worldview and religion in the context of multicultural education. Using a postcolonial and post-structural approach combined with theories that analyse the politics of secularism, we attempt to pinpoint key perspectives in the recognition of worldviews in the current discourse on liberal multiculturalism. We suggest that the liberal-secular foundation of multicultural education is blind to practices, which, while supposedly based on political neutrality, are discriminating and ‘Othering’ towards religions and non-Western worldviews. Through theoretical and contextual analysis, we aim to deconstruct the ‘Otherness’ of religious worldviews at the epistemic level.     

当代土耳其伊斯兰政治的变迁——从救国党到繁荣党

随着伊斯兰复兴运动的广泛发展 ,70年代以来 ,伊斯兰主义作为一种重要的意识形态进入土耳其的政治生活之中。从那时起 ,在多种力量推动下 ,土耳其的伊斯兰政治经历了许多变化 ,这从繁荣党和救国党之间的差异方面可以反映出来。 90年代土耳其的伊斯兰主义政党在世俗主义势力的压力下被迫在许多方面与世俗主义妥协 ,但这并没有促进土耳其的民主。道德党的出现将会给土耳其的伊斯兰政治带来新变化     

解读费尔巴哈宗教批判维度--人本学对宗教神学的颠覆

费尔巴哈对宗教神学的揭露和批判是其哲学思想的重要组成部分,以人本主义为中心,论述了宗教产生的基础及其本质。在批判宗教神学中逐渐形成了人本学思想,人本学则成为其宗教批判的核心,并在此基础上得出结论：新哲学的建立必须“将神学变为人本学”。费尔巴哈的人本学思想具有划时代意义,但也存在着历史的局限性。     

论《绣襦记》对《李娃传》的改编与重写

联系李亚仙与郑元和故事的流变，比较唐传奇《李娃传》与明传奇《绣檑记》在故事情节、人物形象、主题方面的主要变化。并从唐代李娃故事到明代《绣檑记》故事的嬗变，分析明代文人在传奇创作上不同于唐代文人的伦理化、世俗化、戏剧化倾向。