对“球感”的理解及其培养

阐述了足球“球感”概念,定义其内涵与外延,分析“球感”的产生及发展的生理机制,指出人体条件反射原理即为“球感”的生理基础,并通过分析这一特殊条件反射的全过程,提出培养球感所必须处理好的５个问题。     

浅析李安作品中人性的冲突——感性与理性的冲突

感性与理性的冲突是李安电影的精神核心,围绕着这一核心,李安用它独具一格的艺术表现手法,向我们展现了人性最本真的矛盾,也为我们呈现了一部部经典的道德佳作。     

“即道德即宗教”--唐君毅论儒学的宗教性

唐君毅是现代新儒家代表人物之一,是文化思想界的巨子,一生以儒学为文化研究与生活生命之旨归。他通过对宗教意识的重新界定开发出了一种即内在即超越的新宗教精神,并以儒学为本位以求建立一种世界新宗教,以为人们寻求一种安身立命之道,表现了他关注终极生命安顿的人文诉求。     

基于高校安全保卫和学生管理视野下的宗教工作研究——以东部地区为例

当前高校校园宗教工作出现的新形势和新情况给高校安全保卫和学生管理工作带来了很多新挑战和新压力,同时也引起了社会的高度关注。深入研究大学生宗教信仰情况,切实加强高校宗教教育管理工作,对防范和抵御敌对宗教势力渗透具有重要的现实意义。     

The new evangelisation and adult religious education in Slovenia: challenges and possibilities

The Catholic Church in Slovenia is facing the challenge of the new evangelisation in the area of religious education which, at present, is mainly confined to the parish catechesis. She recognises the urgent need to pass from the religious education of children to adult catechesis. The latter is already being implemented in various forms by a number of movements and new realities, which are mostly addressed to adults, indicating new catechetical approaches in a dechristianised environment.     

Isolation,resilience, and faith: Experiences of Black Christian students in biology graduate programs

To increase participation of students of color in science graduate programs, research has focused on illuminating student experiences to inform ways to improve them. In biology, Black students are vastly underrepresented, and while religion has been shown to be a particularly important form of cultural wealth for Black students, Christianity is stigmatized in biology. Very few studies have explored the intersection of race/ethnicity and Christianity for Black students in biology where there is high documented tension between religion and science. Since graduate school is important for socialization and Black students are likely to experience stigmatization of their racial and religious identity, it is important to understand their experiences and how we might be able to improve them. Thus, we interviewed 13 Black Christian students enrolled in biology graduate programs and explored their experiences using the theoretical lens of stigmatized identities. Through thematic content analysis, we revealed that students negotiated experiences of cultural isolation, devaluation of intelligence, and acts of bias like other racially minoritized students in science. However, by examining these experiences at the intersection of race/ethnicity and religion, we shed light on interactions students have had with faculty and peers within the biology community that cultivated perceptions of mistrust, conflict, and stigma. Our study also revealed ways in which students' religious/spiritual capital has positively supported their navigation through biology graduate school. These results contribute to a deeper understanding of why Black Christian graduate students are more likely to leave or not pursue advanced degrees in biology with implications for research and practice that help facilitate their success.     

试论埃及宗教教育的发展--以爱资哈尔大学的教育改革为中心的研究

爱资哈尔大学是伊斯兰世界享有盛名的宗教大学。从公元10世纪建立至今,经过一系列改革,爱资哈尔大学已经由一所宗教性质的大学发展成一所闻名世界的综合性现代大学。爱资哈尔大学的改革反映了埃及宗教教育的世俗化。爱资哈尔大学依然保留了部分伊斯兰教课程的教育,说明埃及宗教教育世俗化的同时注重伊斯兰教的教育。     

陕北地名文化浅析

陕北地名丰富多彩、种类繁多,为研究陕北历史、地理、文化等提供了丰富的素材。陕北地名与黄土高原自然地理有着高度一致性,并一定程度上表现出了浓厚的宗族思想,作为历史上各民族融合的主要区域,陕北地区还保留了很多涉及少数民族的地名,成为了研究中国古代民族关系、民族文化的重要资料。研究陕北地名文化是在新形势下阐释黄土文化的重要手段,也是弘扬具有陕北地域特色优秀文化的必要方面。     

异质同构的终末叙事——《驿站长》中宗教伦理的现代性反思

透过阐释学的视角，《驿站长》中源于《圣经》典故“浪子回头”的宗教图式与杜妮亚的人生轨迹有着结构上的同构，却在质性上指涉不同的意向。杜妮亚居于现代意义上的自觉人生选择与典故所隐喻的宗教伦理精神相悖而行，从而暗示俄国传统道德法则的失效，并在更高的意义上对宗教伦理的现代性困境作了一个终末式的叙述：社妮亚整个人生选择所预示的不仅是传统宗教伦理秩序面临的断裂，还是俄罗斯新女性代表的滥觞。     

Religion in Chinese education: from denial to cooperation†

In China, from the founding of the People's Republic of China to the beginning of the Cultural Revolution, it was thought that religion would disappear with the development of society and the freedom not to believe in religion was stressed. During the Cultural Revolution religion became the object of oppression. However, from the end of the Cultural Revolution in the late 1970s to date, the long‐term existence of religion came to be accepted. Searching for cooperation between socialism and religion, ways in which religion could effectively contribute to modernisation began to be put forward. In comparison with the previous situation, the current period is marked by a much more tolerant policy. If one looks at religion in education, first, at the level of legal codes, the separation of public education and religion is extolled based on the rule of separation of religion and state. And, it is clearly forbidden to engage in activities that use religion to interfere with educational activities. This applies to ethnic minorities as well. Second, be this as it may, religion is touched upon at all levels of education. For example, at the level of high school education, the distribution of the three major world religions is explained and many other religions are introduced. Moreover, the culture and customs of some religions are introduced. In higher education, in universities and graduate schools, the Religious Studies major has been created for the training of those in charge of regulating religions as well as scholars. Third, several of the religions recognised by the Chinese government have developed institutions to train personnel. Furthermore, some of these institutions are working in cooperation with institutions of higher education to offer programmes of study. In this way, especially following the end of the Cultural Revolution, cooperation between socialism and religion was sought. And, coexistence with ethnic minority groups, which believe in a number of different religions, was considered. And yet, within school education, the treatment of religion is strictly limited. Only education that aims at a basic knowledge of religion is conducted. There are significant national differences in the relationship between education and religion. It would be fruitful for China to reconsider this relationship, taking account of developments in other countries, in the present situation where the Chinese government has a more tolerant policy towards religion.