摆脱“西方中心论”及重建本土宗教学

诞生和发展于西方强盛时期的宗教学理论,主要建立在基督宗教的基础上,其解释范式带有"西方中心论"色彩,不能正确诠释包括中国本土宗教信仰在内的世界大多数其他宗教,因而不具有理论普适性。长期以来,中国学术界对西方宗教学理论不加鉴别地照搬照用造成了中国宗教研究和宗教认识的诸多误区。当前,中国宗教学界的有识之士已经意识到重建本土宗教学研究体系的必要性,在此背景下,如何摆脱"西方中心论"宗教学的消极影响,重新认识其对我国宗教研究与宗教认识的危害,以及重新建立属于中国特色的宗教学研究体系,将在未来中国宗教学研究中显得越来越重要。     

护教学还是宗教学：汉语佛教研究方法的再反思

宗教研究有两种范式,即护教学的研究和宗教学的研究,护教学的研究是指站在信仰的立场用学术的方法对宗教进行辩护,而宗教学的研究则是指站在客观中立的立场对宗教进行科学的研究因而也可叫宗教科学。反思近代以来的汉语佛教研究,我们发现汉语佛教研究在研究范式上徘徊于护教学与宗教学之间,护教学的研究和宗教学的研究没有明确的界限,两相混乱,被印顺法师形容为是“东倒西歪,非驴非马“,从而导致了这两种范式的研究都得不到纯正而深入的发展,影响了汉语佛教研究的整体推进。相比之下,西方学界的基督宗教研究则能保持这两种研究范式的平衡发展。     

浅谈佛教对旅游资源的影响

现阶段佛教旅游研究侧重于其客源研究、宗教与旅游的关系、宗教生态功能等方面,而对于宗教文化旅游概念及相关的理论研究较为缺乏。本文结合佛教文化旅游的概述,探讨了佛教文化旅游开发的宗教学理论、文化线路理论及可持续发展理论。     

重释宗教学研究规范的含义、作用与限度

作为一门人文学科的宗教学,首先必须明确其研究规范的理智性和科学性的含义、作用和限度.在宗教研究中,各种宗教定义者之间极易产生敌意,因此,讨宗教问题时必须抛弃独断的知识立场.正确理解宗教学的"科学性",必须正视宗教研究中的人的"主观性"问题.     

论中国宗教学话语体系

中国特色宗教学话语体系的建设是中国宗教学体系建设的基础,本文将从这一学科体系建设的基本语言特点及其话语表述范围来展开研究,指出一种“汉语宗教学”话语体系构建的可能与必要,并从与之相关的“宗教”等基本话语、西方“宗教”术语的汉译,以及与宗教学基本术语相关的概念、范畴等形成的中国宗教学知识体系来展开探讨,以此阐明中国宗教学的话语特色及意义。     

社会主义时期宗教问题探略

<正>在我国的社会主义现代化建设中,特别是社会主义初级阶段,宗教问题是现实生活中不可迴避的重大社会问题。用马克思主义的立场、观点和方法对宗教进行科学研究,揭示宗教发生、发展和消亡的客观规律,正确阐明宗教在社会主义时期的特点和作用,对于无产阶级政党制定正确的宗教政策,对于建设马克思主义的宗教学,对于建设具有中国特色的社会主义,都具有重要的意义。本文仅对社会主义时期宗教存在的长期性、特点和作用谈点粗浅看法,以求教于广大读者和研究宗教的专家们。     

从《宗教学通论》到《宗教学纲要》--吕大吉宗教学理论的发展历程

改革开放20多年来,中国宗教学从无到有,从初步发展到走向繁荣并形成了一门独立学科,已为国内外学界所瞩目。中国宗教学发展到今日,凝聚着国内外所有关心,特别是从事中国宗教研究、教学、宗教工作和宗教事业的几代人士的心血,是共同智慧的结晶。其中就有吕大吉先生20余年辛勤耕耘的心血结晶:1989年出版了《宗教学通论》;1998年底出版了《宗教学通论新编》;2003年底出版了《宗教学纲要》。从《通论》到《新编》再到《纲要》,吕大吉先生作为在中国宗教学基础理论方面的领军人物,从主编到个人专著,再到亲自将自己的研究成果择其精要重新编写作为…     

宗教人类学及其对教育的启示

宗教人类学是一门边缘性学科，是宗教学与文化人类学相结合而形成的交叉性学科。宗教人类学根据其研究重点和走向的变化大体分成三个时期，在其发展历程中，许多著名学者都对宗教进行了深刘的阐释。本文主要对宗教人类学对于教育领域中的多学科研究。研究方法的多元化，民族教育政策，无神论教育，师生关系。偶像崇拜等问题的启示与影响进行了思索。     

关于宗教渗透的理论思考

随着不同社会之间的文化交流和传播,宗教也以各种形式和途径向外扩展。这种扩展既包括了正常的宗教交流,也包括了宗教的渗透。对宗教渗透进行科学研究离不开科学的研究方法。从宗教学、社会学、政治学等具体学科视野对宗教渗透现象进行复合分析,消除人为赋予该词的模糊性、神秘性、敏感性,是将其作为一个学术问题而实事求是地开展研究的重要前提,对于实际工作部门制定合理有效的反渗透对策也有所裨益。     

宗教:一个需要再认识的领域

建国以来,文科大学生对于宗教的认识,一般都来源于历史教材和哲学教材中极为有限的介绍和论述。各种宗教团体,也只有公安和统战部门才能与之打交道。这就无形中使宗教成了一个神密而又陌生的领域。对于宗教学,很少有人问津,也似乎是个禁区。然而,宗教是人类历史上形成的一个庞然大物,直到目前,在世界范围中仍有几十亿人口在各种宗教文化的     

Religious studies,religious education and the aims of education

This article interacts with a recent article by Denise Cush and Catherine Robinson in which they call for a new dialogue between religious studies in universities and religious education, and identify a number of developments in religious studies that have implications for the practice of religious education in schools. Cush and Robinson are representative of an influential body of opinion among religious educators that looks to religious studies for inspiration. It is argued that they, along with others, fail to appreciate the difference between the aims of religious studies and those of religious education and that this unrecognised difference leads them both to engage uncritically and superficially with the history of post-confessional religious education and to fail to recognise that the roots of some of the weaknesses in contemporary religious education can be traced to the influence of religious studies over it. Showing that religious education has (and is required to have) a different set of aims from religious studies (though some aims may be held in common) alerts us to its distinctive nature, and this in turn facilitates a clearer understanding of its role in schools, which can serve both to direct and to evaluate educational outcomes.     

Religious leaders as regime enablers: the need for decolonial family and religious studies in postcolonial Zimbabwe

ABSTRACT

This article interrogates family and religious studies in the context of religious leaders who serve as regime enablers and resistors in Zimbabwe. Some religious leaders have overtly or covertly assumed the role of enablers of the current Zimbabwean political matrix, thereby threatening democracy, social justice, and accountability, by using religious narratives to buttress the status quo. I use critical emancipation research as lens to interrogate religious leaders as regime enablers. This theory allows me to name, expose and challenge oppression and injustice in and exclusion from social structures. I answer two questions: What are the trajectories of religious leaders as enablers in postcolonial political discourses, and how can family and religious studies tease resistor ideology among learners, to mitigate the challenges posed by enablers? There is always a price to pay when religious leaders become regime enablers, and there is a need for curriculum that can enact values, such as social justice, equity, and love for humanity, as a counter-hegemonic strategy to mitigate the challenges posed by religious leaders who act as enablers.     

关于信教青少年群体的研究综述

文章通过文献查阅方法,对青少年宗教信仰相关法律法规和政策规定、青少年宗教信仰研究现状、青少年宗教信仰的特点和成因、信仰宗教对青少年的影响及对信教青少年的教育等方面进行了综合整理归纳.     

选择的自觉与操作的困惑－古代小说宗教文化研究的几个难点和误区

在对中国古代小说进行宗教化研究的过程中，存在着小说宗教内涵本身的混杂与研究中指向单一的矛盾；宗教化自身阶段性与连续性的统一与小说研究中共时与历时的分裂之间的矛盾；宗教化的博大精深与小说研究中妄下断语之间的矛盾。只有解决好这几个难点，才不至于进入误区。     

Developments in religious studies: towards a dialogue with religious education

The early days of non-confessional, multi-faith religious education in Britain benefitted from close collaboration between academics in universities, teacher educators and teachers. This article attempts to initiate a revival of such a dialogue, by summarizing some developments in religious studies at university level and suggesting possible implications for religious education in schools. After a brief retrospective of phenomenological and ethnographic approaches in religious studies and religious education, it examines feminist, queer and postcolonial theory as well as the changing religious landscape in contemporary Britain and the wider world. Themes emerging from this analysis prompt the following proposals: to take an anti-essentialist approach to ‘religion’ and ‘religions’; to stress diversity within and between traditions; to recognise complexity and change in religion and society; to acknowledge both local and global contexts; to focus on real people and seldom-heard voices; and to criticize dominant discourses, whether as patriarchal, heteronormative or colonialist.     

Religious education legislation in an atheist state: towards a typology and policy analysis for contemporary China

ABSTRACT

The rule of law presents a new path for understanding and handling religious affairs in contemporary China. The field of religious education is no exception and current legislation has to be improved so that China’s religious education can be further promoted. This research examines the legislation and legislative regulations governing China’s diversified and dynamic religious education, which includes professional religious studies, religious education embedded in ethnic education, missionary religious education, religious education included in general education, and education on religious policies and regulations. It argues that how to understand and implement the principle of separation of education and religion stands out as the core issue, as China requires a more dialectical and pluralistic religious education.     

宗教形态的心理学述评——心理学的五种历史形态考察之三

宗教的心理学是心理学的一个重要的历史形态。宗教心理学可以有两种不同的含义。一是科学的含义或是科学传统中的宗教心理学,是科学家运用科学方法对宗教心理的研究。这是科学心理学的一个分支。二是宗教的含义或是宗教传统中的宗教心理学,是宗教家按照宗教的方式对人的心理行为的说明、解释和干预。后者既是宗教活动提供的传统文化资源,同时也是现代科学心理学的传统历史资源。宗教中的心理学提供了关于人的信仰心理方面的重要的阐释、以及干预人的心理皈依的重要的方式。这为科学心理学的发展和进步提供了非常丰富和重要的心理学思想理论、心理学研究方法、心理学干预技术。心理学的创新就必须提取宗教的心理学中的资源。     

湘西宗教研究述评

学术界对湘西宗教的关注较早,在20世纪40-50年代,石启贵、凌纯声等苗族学者系统地整理了湘西宗教的相关资料。经过"文革"时期的沉寂,20世纪80年代涌现出一大批研究成果,主要集中在对宗教仪式环节中的符号分析、对宗教仪式变迁及其功能的考察、对宗教现象的艺术学研究等方面。尽管成果颇丰,还存在不足,在研究对象上多局限于宗教仪式、宗教现象等方面,忽略了宗教文化外化的物质实体——坛庙宫观寺院等宗教建筑;在研究方法上以田野调查、符号分析、历史考证等抽象描述为主,很少使用科学的量化分析研究。因此,有待加强运用量化分析的方法对坛庙宫观寺院等宗教建筑进行研究。     

Privatisation of religious public education in Israel: enhancing parents’ educational goals or fostering segregation?

Privatisation of the state religious education in Israel raises controversy within Israeli society. It is argued that privatisation leads to the abolishing of equality between students, and accusations are heard about the use of religious arguments to create elitist and selective schools. Questions regarding privatisation, the extent and importance of religious versus science studies were examined. Two of the major findings were that almost one‐third of the students who comprise the religious educational system in Israel came from non‐religious households and a gap was found between parents’ demands for privatisation and their educational goals. Social economic status rather than religious demands were found as enhancing school segregation. The need for reorganisation of the religious public education in Israel is discussed.     

KNOWING GOD: REVELATION AND THEOLOGICAL EDUCATION

The author describes a public vision and task for religious education and Christian religious education. Using personal experience and the insights of ethnographic research and congregational studies, the author describes how religious education is grounded in a community, its story, and its practices. He illustrates how religious education often conflicts with the education that occurs in public life, and raises questions about how individuals negotiate the differences and build a religious education that nurtures public life and public conversation.