论宗教道德的当代意义

宗教道德与社会主义道德是有区别的,但从一定意义上说,宗教道德作为一种精神文化现象,体现着人类某种共通的精神追求,是现代伦理构建不可或缺的文化资源.只要正确对待和合理利用,仍然会对社会主义市场经济条件下的伦理道德建设有一定积极作用.其当代意义在于：第一,宗教道德中属于人神关系的道德层次,实质上是人对自身神圣意义的追求,应该努力挖掘;第二,宗教伦理中属于人与人、人与社会关系的道德层次,大都与世俗道德内容交叉,它可以强化世俗道德信仰的力量,发挥世俗道德的功能;第三,宗教伦理中属于人与自身关系的道德,强调的是人的自律,它在很大程度上可以规范人对自身责任和义务的认同与履行.     

试论当今世界宗教的影响

当今世界宗教势力在国际舞台上扮演着重要的角色，影响很大，全面地认识它的影响作用对各国政府采取正确的宗教政策、处理好宗教问题意义重大。     

试论普列汉诺夫的宗教定义及其意义

普列汉诺夫关于宗教和道德的关系问题以及宗教的内部“组成”问题在其宗教研究中占有重要位置。普列汉诺夫对宗教现象明确地作了界定，他的宗教定义形成了一个有机体系，有助于人们认识、把握和处理复杂的宗教现象，深化和发展了人们对宗教现象的认识，还对宗教进行了科学的分类，从而丰富和发展了马克思主义宗教学说。普列汉诺夫研究宗教问题的经验、教训在社会科学研究方面具有极其重要的方法论意义，即社会科学研究应该服务于人类的发展，应以唯物史观为出发点。应理论和实际相结合。     

浅谈宗教信仰对个人道德活动的影响

宗教和道德都属于社会意识形态,两者之间既有区别,又有密切的联系。宗教信仰对个人具有道德约束、提升个人道德水平、满足个人精神需求等积极作用,同时宗教信仰又具有虚伪性和欺骗性,容易诱导人放弃自己的道德责任等。在现时代,我们应该积极发挥宗教信仰对个人道德活动的积极作用。     

宗教道德的社会功能二重性分析

宗教道德是宗教思想的重要组成部分,蕴含于宗教教义、教规、仪式、制度等等之中,与宗教发展共生共存。宗教道德为宗教信众信仰和遵循,成为宗教信众的价值观与行为准则,对人类的宗教生活和社会生活产生重要影响与功能作用。本文通过对宗教道德仪规及宗教道德思想的陈述,指出宗教道德社会功能具有二重性,对信众和社会既具有积极性的社会功能,也存在消极性的社会功能,并由此提出中国特色社会主义现代化建设时期必须正确对待宗教道德,去其糟粕,取其精华,正确利用宗教道德为社会主义道德建设服务。     

试论彝族神话与原始宗教

彝族神话与原始宗教产生于氏族社会同一个意识形态的统一体。初始阶段，彝族神话与原始宗教，互为因果，相依而存，结成一体，以神话为核心，构成一个统一的意识形态。后来，彝族神话与原始宗教经过发展繁荣期后，逐渐从一个统一体中分化出来，它们之间出现了本质的区别。彝族神话演变为传说的过程，同时也是原始宗教转变为人为宗教的过程。     

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。     

道德教育何以需要宗教——试从宗教与道德的关系看道德教育的宗教化诉求

经济全球化的扩展,传统道德观受到严重冲击,人类道德出现空前危机。宗教作为道德规范产生的基础,以伦理道德为其核心内容,其所提供的道德规范体系与终极关怀支撑、维系着个体的道德生活与社会伦理秩序,成为挽救道德危机、提高德育实效性的重要精神资源。     

一般道德原则建立的意义及可能性

科技的发展使得对人类命运的终极思考日益迫切,与此相联系的全球发展问题与人类的各种问题纠结在一起,显得错综复杂,难以解决。这与人类道德标准多元化、道德失范的现状有关。一般道德原则的建立有助于人类寻求生存和发展问题的解决途径,而一般道德原则可从人与自然、人与人、人与科技三方面来寻求。     

从自主性的角度看宗教对道德的影响——基于雷切尔斯和施莱辛格关于宗教道德功能的论述

马克思认为宗教是精神的鸦片,但当今世界宗教对于人类生活的正面影响也不容忽视。宗教究竟是削弱了道德的基础还是给道德提供了根据并使之更加富有成效?两位当代哲学家雷切尔斯和施莱辛格就这一问题进行了激烈的争论,但他们的论证却是失败的,其原因在于两者都未能对自主性概念加以必要的澄清和说明。只有阐明了这一关键概念,才有望给宗教一个合理的地位。     

析信仰视域中的道德

在汉语语境里,信仰视域中的道德有着双重意蕴:一是道德应该被信仰.这是由道德的本性、独特价值和社会作用使然.二是道德需要信仰的支持.道德既需要世界观信仰的支持以获得神圣的价值根基,又需要政治信仰、法律信仰等生活信仰的支持以获得适宜的生成背景.     

Araby and the use of religious images

Araby is one of the short stories in James Joyce’s collection,Dubliners.In the novel Araby,James Joyce used several religious images,such as the priest’s books,the chalice,the wild garden and the name of bazaar,Araby.This paper is an attempt to analyze these religious images within the context,finding the idea that the Catholic belief’s decline and people’s confusion of the traditional faith which the writer intended to convey.     

Mapping the moral assumptions of multi-faith religious education

ABSTRACT

When Religious Education (RE) in England and Wales transitioned from Christian confessionalism to a multi-faith approach in the latter half of the twentieth century, the subject’s moral aims were reasserted. In this article, we explore the moral assumptions of this transformation and map some of their connections to other theological and ethical ideas. Inspired by Deleuze and Guattari’s metaphor of a rhizome, we make two novel contributions to scholarship in this regard. First, through some salient examples we show the connections between the moral aims of multi-faith RE and the assumptions of Kantian moral religion. The second contribution, building on this analysis, identifies three moral justifications of multi-faith RE: universalist (founded on assumptions of moral universals across religions), vicarious (the support of a religious worldview by using other religions’ moral teachings) and instrumentalist (a moral justification based on the supposed extrinsic benefits of studying religions). We then go onto consider how these assumptions may differ from the moral commitments of the religions they appropriate, suggesting they disrupt and recombine theocentric concepts into pedagogic ones.     

Australian core Catholic youth,Catholic schools and religious education

This paper reports on research on the attitudes of a differentiated sample of students to Catholic schools in general and religious education in particular. Core Catholic youth are described, following Fulton et al. (2000 Fulton, J., Abela, A., Borowik, I., Dowling, T., Marler, P. and Tomasi, L. 2000. Young Catholics at the New Millennium; the Religion and Morality of Young Adults in Western Countries, Dublin: University College Press.  [Google Scholar]: Young Catholics at the New Millennium, Dublin, University College Press), as individuals who have an existing connection with the parish community. Some results that emerge from 58 in‐depth interviews with 14‐ and 15‐year‐old core Catholics are that they value their time in Catholic schools, feel that they are in a safe environment and are not well networked with others of a similar background. Attitudes to religious education by core Catholic youth are described as weak positive. Religious education is not unpopular but is not seen as a discipline that helps resolve some of the difficulties that they experience as young Catholics. These difficulties relate to trying to reconcile what they see as the conflict between the scientific and religious view of creation and many supernatural religious claims.     

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.     

A study of the Greek school teachers' moral judgment structures

The purpose of the present paper is to examine the teachers' cognitive structures through moral judgment schemas, as well as whether the above‐mentioned structures diversify among teachers, depending on education level, specialty, age, teaching experience, and gender. Moreover, another aim is to examine whether these cognitive structures can predict students' behaviors. Two hundred and fifty eight in‐service teachers (men, n = 83; women, n = 175; M _age = 41.24, SD = 8.06; M _experiences = 14.91, SD = 9.46), in elementary (n = 96), and intermediate education level (n = 158), participated in the study. The results revealed that the primary education teachers' moral judgment is based on the moral concepts of the maintaining norms schema, while the one of those of secondary education is rather based on the postconventional schema. Furthermore, the results of the present study revealed that age, experience, and gender do not constitute causes of diversification of moral concepts and that the personal interest schema can forecast any irresponsible behaviors on the part of the students.     

道德归责构成要件初探

探究道德归责的构成要件能够提升道德责任归咎的合理性。本文从行为主体资格、行为选择、行为后果以及行为与后果之间的因果关系论述了道德归责的主要构成要件。     

学校德育刍议

当前,学校德育中存在的约束性原则、封闭性观念和灌输式方法,严重影响了德育的成效.我们要借鉴古代道德教育成功的经验,使学校德育富于情感性、弥散性、开放性和活动性,以提高德育效果.     

学生网络伦理道德教育刍议

网络在给人们带来极大便利的同时,也给当代学生的价值取向、诚信行为、道德判断能力和道德情感带来了新的问题。加强学生网络伦理道德教育必须从以下几个方面入手：培养学生正确的网络伦理意识,提高学生自律意识,强化学生网络法制教育,完善学生网络道德规范,加强学生网络道德的心理调适,健全网络行为的监督机制。     

Christian religious education and the development of moral virtues: a neo-Thomistic approach

ABSTRACT

This article explores the implications for Christian religious education of the theory of moral virtues formulated by Thomas Aquinas and developed by the contemporary Neo-Thomists. The analysis is divided into two parts. The first part introduces Thomistic virtue theory and presents cardinal virtues crucial for Thomistic ethics: prudence, justice, temperance and fortitude, as the reference points for moral education. This part also includes analysis of the relationship between cardinal and theological virtues, leading to the conclusion that Christian religious education also requires the development of theological virtues. The second part explores, through Thomistic theory, what factors condition the development of a person’s moral character (i.e. his/her moral virtues) and what those factors mean for supporting moral education within Christian religious education, initially within the context of Polish schooling. Particular attention is given to three issues: introducing the concept of responsibility for community members, introducing knowledge of moral virtues, and building a relationship with God.