构建社会主义和谐社会背景下宗教的积极作用研究

宗教是人类认知和情感的表达,其起源和发展蕴涵着不同宗教之间以及宗教与其它社会现象之间相互包容的潜在可能。宗教在我国的发展过程中包容性的特征明显,并日益表现出与构建社会主义和谐社会相适应的内容。宗教教义中蕴涵的道德价值、宗教活动与民族风俗习惯的融合等,对于促进人的内心和谐与社会和谐发展具有积极的价值。     

正确理解宗教与社会主义社会相适应

江泽民同志在一次会议上谈到宗教问题时强调指出:"要全面、正确地贯彻执行党的宗教政策,依法加强对宗教事务的管理,积极引导宗教与社会主义社会相适应."这是新时期解决宗教问题,做好宗教工作的基本方针,是我们党坚持把马克思主义宗教观同中国宗教方面的实际相结合所形成的正确对待和处理宗教问题的一个重要观点和政策.如何来理解宗教与社会主义社会相适应呢?     

格拉斯顿早年的福音派信仰

在步入政坛和转变为高教会派之前,受家庭尤其是母亲和姐姐的影响,格拉斯顿有过一段国教福音派的信仰经历,福音主义在培育格拉斯顿的宗教情感与奠定其信仰基础的同时,也孕育着格拉斯顿宗教认识深化与发展的可能,并在他漫长的未来生涯中留下了深刻的印记。     

艺术与宗教关系的比较研究

艺术是一种文化形态,也是一种意识形态,它与宗教相同,都能够满足人类情感的需要。艺术体现了人寻求生活质量的价值,而宗教则体现了人通过信仰寻求上帝来期待达到自己的愿望。艺术与宗教是两种不同的意识形态,是人类表达情感追寻生活的两种形态,有着完全不同的价值取向和作用。虽然它们相互之间存在着很多相似,但它们之间的关系却是错综复杂的。本文通过探索艺术与宗教之间的差异,透视艺术与宗教的关系并分析艺术与宗教之间相互的影响。     

成吉思汗礼遇丘处机分析——以权力与宗教互动的视角

成吉思汗礼遇丘处机反映了权力与宗教的互为需求关系。成吉思汗开放包容的宗教态度、纳贤意识、贵生心境和关注汉法是促成这一历史事件发生的关键因素。丘处机则适时对帝王的召请做出积极回应。双方都经历了利益考虑和情感取舍的过程。从二人际会可以看出:在中国传统社会中,皇权是宗教发展的巨大推动力量,宗教则有神化皇权、安抚民心和维护秩序等功能;但根本上宗教是依附性的,它不可能对权力产生更为深刻或深远的影响。     

康德意义上的宗教对于道德改善是如何可能的

康德认为纯粹的宗教应该以道德改善为目的,即道德必然导致宗教,那么在康德意义上的纯粹宗教对于道德的改善是如何可能的呢?要回答这个问题,必须厘清康德关于道德改善的界定、关于纯粹宗教的建构,然后将宗教的要素对应于人性中道德改善的要素,看其是否充分。通过论证表明,这是充分的,所以,康德意义上的宗教对于道德改善是可能的。     

突发事件报道中的宗教情感与舆论的心理引导

宗教问题历来是新闻报道中最为敏感和复杂的政治话题之一,近年来各种与宗教相关的社会突发事件、社会热点事件不断发生,使得这些事件中的舆论引导问题成了大众传媒、宗教媒体比较棘手、需要迫切解决的重要课题,当前学术界相应的研究也显现不足。本文认为,具有偏执和妄想特征的宗教情感是一种特殊的群体心理,在突发事件或一定刺激下表现得更加强烈,传播者在坚持宗教禁忌报道的"恪守"原则等基础上,可以从归属、认同、怂动、凝聚四个方面加大舆论的感性心理引导,在满足其心理慰藉和情感宣泄的同时,能更有效地化解矛盾,使其宗教情感朝着更为平和与高尚、和谐与积极的方向发展。     

试论宗教信仰的情感基础

目前国内外学界关于何为“宗教”至今尚无完整的定义，从其本质性定义方式而言，宗教就在于它是一种绝对的依赖感。最好被描述为一种建立在宇宙与人类和谐的信念上的情感；也可以说宗教就是我们称之为虔诚的谦恭的心态，它缘自于对高于人的神的力量的体验与感觉。本试图对宗教构成要素之一的宗教信仰的情感基础略作探讨。     

哈代与上帝之死

１９世纪后期是西方科学与宗教激烈冲突的时代,“上帝死了”道出了这一特定时期的精神危机。英国小说家哈代面对宗教的衰微,表现出情感与理智的矛盾。在理智上他相信科学的进步,在情感上又留恋旧的宗教,这种复杂的“宗教情结”使他的作品流露出深深的失落感、悲剧意识和宇宙荒诞意识。从上帝之死的角度来审视人类的命运和精神困境,是哈代与１９世纪传统的现实主义作家的最大区别     

从武宗灭佛看宗教宽容

唐武宗灭佛是中国古代史上最大的一次灭佛事件。它的失败表明,不管出于何种理由,以政治手段解决宗教问题都是错误的,也是不可能达到目的的。对宗教的批判应当以政治宽容为前提。     

Should assessment reflect only pupils’ knowledge?

In order to realise increasingly complex objectives of compulsory education, it is necessary to have in place appropriate teaching concepts as well as assessment and testing guidelines. The question, however, is what should be assessed: levels of acquired knowledge, skills or attitudes? Should assessment be only a measure of the educational process outcomes, or should it also measure the process of knowledge acquisition itself? How should assessment be carried out in order to respect the principle of fairness and justice? In this paper, we will present results of a research project in which we were interested to find out what teachers would assess if it were up to them to decide. Our survey was conducted on a representative sample of primary school teachers in Slovenia. In spite of clear regulations prescribing that teachers should only assess pupils’ progress in relation to the defined objectives and knowledge standards, teachers underlined the necessity to also consider other aspects of children’s development.     

美国大学在日分校的历史、现状和将来

90年代初期,在日本兴起过一股创办美国大学在日分校的热潮。在“免入学考试、在日本就能充分享受美国校园生活气息”之类的语句吸引下,不少学生满怀憧憬地跨入了这些另类校园。当时,有超过30所这样的学校在日本各地兴起。但短短5年后,它们大部分先后被迫关闭或解体,延续至今的只剩3所。为什么美国大学在日分校会从一度的辉煌走向衰落?现在依然活跃着的几所在日分校都有哪些特点?它们今后的发展走向又将如何?本文将对这些问题予以介绍并试图做出解答。在海外分校开始登陆中国的今天,了解邻国的这段历史经验和教训,当会具有一定的现实意义。     

Problematizing religious truth: Implications for public education

The question motivating this paper is whether or not there can be standards governing the evaluation of truth claims in religion. In other areas of study — such as physics, math, history, and even value‐laden realms like morality — there is some widespread agreement as to what constitutes good thinking. If such a standard existed in religion, then our approach to teaching religion would need to change. This paper, however, is a prelude to examining such a question. In it, we briefly explore whether or not religion should even be included in public education. After concluding that it should be, we then look at whether we should pursue questions of truth in discussing religion or whether truth should be bracketed. If matters of truth are bracketed, what is lost? If questions of truth are pursued in our public school classrooms, what standards of evaluation should be applied to them?     

McLuhan’s media charts related to the process of communication

Conclusion Having thus analyzed McLuhan’s media charts and expanded them by relating them to the process of communication, there seems to be little in hand except questions. Do the various sectors of the model really match each other? Is the cultural perception of space, visual or acoustic, as dominantly important as it seems to be? What is visual space? Acoustic space? How much impact and what kind of impact do the technical factors really have? Are there alternative routes to McLuhan’s conclusions? Such questions must be approached slowly, for many people have answers that are useful, but these have to be seen from the confines of a model the construction of which may be nothing more than a funeral service for a powerful perception. On the other hand, as a potentially valid analog of the communication process, it may have within it a certain power of its own. That remains to be seen.     

论科学发展观思想的理论体系

科学发展观是不是一个思想理论的新的科学体系?为什么说科学发展观是一个完整的科学理论新体系?科学发展观的新的科学体系究竟是怎样的?这是当前人们学习贯彻科学发展观需要着力回答的三个重大认识问题,本文就此谈了一些自身的看法。     

谈"学生问题"处理艺术

学生在学习,生活,工作中,出问题,犯错误在所难免,“问题处理”也是必然的,如何处理,何时处理处理到何种程度？本文认为,应“以问题为中心”,根据当事人的个性心理特征分别给出“软处理”,“硬处理”,“热处理”和“冷处理”,并提出在具体操作上要因人,因事,因时而异,灵活处之。     

Child of Our Time. Variations in adult views of childhood with age

Recent events concerning children that have received much prominence in the media, such as the murder of James Bulger, the shooting of 5‐year‐olds in Dunblane, the presumed abuse of children in the Orkneys, have focused attention on what it is to be a child and on whether or not childhood has changed in the recent past. Questions easily spring to mind: When is childhood thought to start? When does it end? How is it best described? What, in fact, is it? Such questions have a direct professional relevance to all those involved in education, whether informal or formal, whether as recipients or providers, for on our views of who and what children are, will depend how we treat them and, indeed, how we regard ourselves. This paper seeks to investigate how attitudes towards childhood may be thought to change with age.

The investigation is part of a larger doctoral study at Birmingham University School of Education seeking to analyse adult perceptions of childhood, by use of a range of research instruments, including questionnaire, interview and prose testimony. The questionnaire findings reported here are endorsed by the findings from interview and prose scrutiny which are reported in the larger study.     

Imagining the Imaginative: An Analysis and Its Implications for Arts Education

Artistic activities are frequently touted as being imaginative or valuable in helping develop the imagination of students. However, it is not always clear what is meant by the imagination. Is the imagination a faculty of the mind? Do some people have it while others do not? Is it something that can be developed? Or is having an imagination having the ability to conceive of ideas in a certain way? If having an imagination is an ability to conceptualize in a certain manner, can educators provide experiences which foster this ability? How does this ability differ from creative ability or the ability to fantasize? These questions, among others, must be dealt with if we are to come to an understanding of what we mean by the concept of imagination. Having a clearer understanding of what we mean by the imagination still leaves unanswered questions concerning why we should want to be imaginative and why being imaginative is important for arts education. These are the questions to be addressed in the following paper.     

多媒体技术与教育教学的整合

当今世界，科学技术突飞猛进，国际竞争日趋激烈。教育在综合国力的竞争中处于基础地位。而教育又是多媒体技术应用的主要领域。我们在教育教学中，应该怎样充分发挥多媒体技术的作用，让它更好地为我们服务?本从使用多媒体辅助教学时应当引起注意的五个方面进行了探究。     

Transformative Valuing

In this essay, Randall Curren addresses four basic questions about transformative experiences in education: Is education necessarily transformative? What must education provide for it to be personally transformative? What standard should educators use in determining whether engaging students in potentially transformative experiences is beneficial or justified? How should schools and educators orchestrate opportunities for beneficial transformative experiences? The focus is on transformative valuing, but also on the importance of a fully transformative nexus of personal attributes and social pathways to living a transformed life. Curren argues that educational decisions on behalf of students can be justified on the basis of necessary goods that persist through transformative changes in what is contingently good for them, and that schools' efforts to orchestrate opportunities for transformative experiences should engage students in activities that can be eudaimonic for them.