抗日战争时期叶剑英对宗教和谐的探索

抗日战争时期,叶剑英为了揭露日本帝国主义利用宗教掩盖侵略本质、麻痹中国军民的阴谋,消除宗教人士在抗日救国与宗教限制之间的矛盾和困惑,对宗教和谐进行了有益探索。提出了必须尊重宗教信仰自由,信教者与不信教者有共同的政治基础,革命精神与佛的精神有相通之处。从而促进了宗教与社会之间、信教者与不信教者之间、宗教之间的和谐,为扩大抗日民族统一战线做出了重大贡献。研究叶剑英的宗教和谐思想,对构建社会主义和谐社会,全面建成小康社会有重大的现实意义。     

论梅山宗教文化之民俗特征

由于自然与历史的原因,梅山文化具有鲜明的地域性色彩,表现在它的宗教信仰上,显示出了普遍的巫觋崇信心理、在神灵谱系构建上的世俗化解构、信仰驱动上鲜明的功利目的性等民俗特征。     

论唐君毅的宗教情怀

唐君毅是现代新儒家中最富有宗教情怀的哲学家。他深刻发掘儒家文化的宗教精神,详细阐述其宗教意义,在认真比较世界各大宗教思想的基础上,凸显中国儒教的特色,并提出建立一种由儒家的安身立命之道发展起来的中国新宗教,以实现"为四海之人道立极,为世界之宗教立枢,以转移世运,斡旋天心"的宗教般宏愿。     

Profile and Motivations of Registered Whole-Body Donors in Turkey: Istanbul University Experience

Little is known regarding the profiles of whole body donors in Muslim majority countries where donation is scarce. Therefore, this study aims to profile registered donors in Turkey by means of a survey. The explored data could be used to improve ongoing campaign efforts and ethical practices such as commemoration services. Registered donors of the donation programs at the two faculties of medicine of Istanbul University were compared with the national population and a cluster analysis was performed to reveal any concealed sub-groups. Data from 188 respondents were analyzed. The majority of registered donors were married (42%), male (65.4%), aged over 50 years (76%), held a tertiary education degree (49.7%), and were irreligious (58.5%). Cluster analysis revealed two groups with significantly different educational levels, marital statuses, and religious choices. Regarding whether their bodies could be used for education or research, the majority (64.5%) of the respondents left the decision to the anatomy department. Similarly, 73.8% approved indefinite use of their organs, body parts and/or skeletons. The respondents were also willing to share their medical history (94.2%) and personal information (81.6%) if needed. Motivational themes for body donation including usefulness, impermanence, religion, awareness, and kinship were devised after a thematic analysis. Among the respondents, 56.5% were registered organ donors and 63.3% were frequent blood donors. The results of this study provide data that may help revising informed consent forms, developing and implementing thanksgiving ceremonies, and selecting additional targets for supporting body donation campaign activities such as organ and blood donation units.     

Praying for (the) Community: Disasters,Ritual and Solidarity in the Eighteenth-Century Dutch Republic

ABSTRACT

Organised in the wake of disasters, early modern emergency rituals were intended to persuade God to waive further punishment. However, this article shows that these rituals were as much about communities as about God. Based on a close reading of prayer day letters, sermons, and instruction manuals from the eighteenth-century Dutch Republic, it proposes a Durkheimian interpretation of the rituals. For a day, participants collectively lived through an emotional disaster experience. This experience was then converted into (financial) solidarity with the victims.     

生命科学与伦理始点

生命科学大多关涉人自身的诞生方式、生长过程与生理性状等方面,而伦理的始点正是建立在与这些方面紧密相连的家庭血缘人伦与宗教上帝等理性不及之处。因此,生命科学的任何突破势必引起伦理的震荡。避免过度震荡,达到二者共生的方法是:既要增强科学家的伦理责任感,认识到“能做”的不等于“应做”的;又要在全社会倡导一种生态价值观与世界观;同时也要对科技的发展保持应有的宽容精神。     

立足中国、面向世界的宗教学

习近平总书记在《在哲学社会科学工作座谈会上的讲话》(2016年5月17日)中首次把宗教学列为11个需要"加快完善对哲学社会科学具有支撑作用的学科"之一。宗教学在"国家学科分类"里早已是"一级学科",但在"高校学位授予和人才培养学科目录"里却迟迟难以升格,这显然与我国教育界对宗教学的学科建设、特别是高校宗教学教育的认识程度有关。鉴此,在充分论证高校宗教学建设的必要性与重要性的基础上,笔者着重阐发了加强我国高校宗教学建设的"三大着力点",即坚持与发展马克思主义宗教观、扎根并弘扬中国文化传统以及宗教学建设的国际学术视野。本文最后一部分论及的北京大学宗教学专业探索经验,或许也对推进我国高校的宗教学建设有借鉴意义。     

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。     

Approaches to digital methods in studies of digital religion

This article reviews digital methodologies in the context of digital religion. We offer a tripod model for approaching digital methods: (a) defining research within digital environments, (b) the utilization of digital tools, and (c) applying unique digital frames. Through a critical review of multiple research projects, we explore three dominant research methods employed within the study of digital religion, namely, the use of textual analysis, interviews, and ethnography. Thus, we highlight the opportunities and challenges of using digital methods.     

宗教与人的社会化

人的社会化程度,决定着人的心理和性格。宗教无论是作为一种文化现象,还是作为一种社会事实,在其文化的传承过程中,人们建立了相应的人际关系,并在同一宗教信仰中,逐步确立相同的价值观和社会规范,遵守相同的宗教禁忌。以此作为基础,一方面,确立了个体作为某一个宗教群体成员的身份资格;另一方面,对个人而言,逐渐强化了所归属集体的群体意识,最终实现了个体向社会人的转变。