日本国民宗教信仰的现状、特点及其影响

宗教作为一部分人解决个人终极关怀的唯一手段和实践体系，它在使人们保持心理和谐方面的积极作用是不容忽视的。了解日本国民宗教信仰的现状、特点及其影响，不仅对认识日本社会文化的特点大有裨益，而且对我国当前的社会主义文化建设亦具有重要的参考意义。     

原始宗教在当今印尼社会的遗留初探

原始宗教是在尚不具有成文历史的原始社会中,在人类社会生产力极度不发达的情况下产生的。据考证,早在100万年前便有原始人类在印尼的土地上繁衍生息,他们在与自然磨合     

甘地宗教哲学中的神的概念

神灵观 (即上帝观 )是宗教哲学的核心要素。神是什么 ?神的属性、本质、存在方式、表现形式如何 ?这是宗教哲学必须回答的首要问题。甘地的宗教哲学就是围绕神灵观进行构筑的 ,是一个庞杂的复合体 ,独具特色 ,别具一格 ,富于很强的包容性。甘地的神灵观是多样性与统一性的结合 ,或者说是多样性的统一。     

沙漠丛林中的原始民族——布顺曼人

在非洲西南部,有一片酷热干旱的卡拉哈里沙漠,这里终年少雨,年降水量仅有12.7厘米,除了长满芒刺的低矮灌木外,几乎见不到什么绿色。但就在这种干涸的土地上却顽强地生活着一支古老的原始民族——布顺曼人。他们的祖先曾遍布南部非洲的广阔大地,后来的连年战争和民族大迁徙,使他们的生存空间越来越小,才退避到沙漠之中。     

试析菲律宾华人宗教信仰的经济动机

一、从重利思想到功利主义的信教动机菲律宾华人在为生存和发展的奋斗中，形成了一种实用主义的文化取向。表现在宗教信仰方面，他们追求的是现实的利益而非空洞的许诺，其经济动机是十分明显的。菲律宾华人宗教信仰的经济动机之形成，可以追溯到其故土的社会经济和思想文化的变迁。中国传统的经济思想以“重义轻利”为特征，但是，封建社会后期在东南沿海商品经济发达地区，却逐渐滋生出与传统思想背道而驰的重利思想。十六世纪以后的闽南社会，在本地区人多地少的压力与海上贸易的诱引之下，一种冒险与谋利的精神逐渐普遍生长，从而产生出…     

巫术的世界观:菲律宾阿拉安人的精神信仰和巫术治疗

本文探讨了菲律宾民都洛岛山区原住民阿拉安人的世界观、精神信仰和相应的巫术仪式。阿拉安人经常举行巫术仪式,向神灵求助,以便让病人得到善灵的救治,或让善灵祓除人们遭遇的灾祸。阿拉安人的世界观是善与恶二元对立的,它很好地解释了巫术治疗的原理,即通过巫术仪式来呼唤善灵、驱赶恶灵,从而达到治疗的目的。本文通过大量对于神灵信仰和仪式语言等细节的深描和分析,诠释了在巫术治疗领域,阿拉安人的观念层面与行为实践之间是如何互动的。     

从原始共同体到民族共同体——齐亚·格卡尔普的土耳其民族主义思想研究(上)

在青年土耳其党人的泛奥斯曼主义向凯末尔的土耳其民族主义转化中,格卡尔普的思想发挥了重要作用.格卡尔普的基本思想包括:(1)人类共同体可以划分为两大谱系,即"原始共同体"和"民族"."原始共同体"可分为4种类型:以氏族为基础的无差别的共同体;以氏族为基础的有差别的共同体;图腾组织全面退化的种族共同体;衰退的原始共同体.民族分为神学的、法定的、文化的、曾经独立但又在后来失去独立的民族4个亚种类.(2)宗教认同是与帝国相联系的落后的心理认同;民族认同是与民族国家相联系的先进的认同方式,从宗教共同体走向民族国家已成为历史发展的必然.(3)世俗民族主义思想,即:主张宗教与政治分离,反对宗教干预政治.     

古埃及亡灵崇拜的原因及其文化蕴涵

自然崇拜、亡灵崇拜和法老崇拜是古埃及宗教的核心内容。亡灵崇拜是埃及宗教发展的中间环节,因而具有承上启下的独特作用。亡灵崇拜是埃及自然崇拜发展的必然结果,反映了埃及由原始社会向奴隶社会过渡的历史,因而是人间社会力量的折射。亡灵崇拜还受到埃及人思维模式和尼罗河人文地理环境的影响。亡灵崇拜中蕴涵着埃及文明的重要信息。金字塔文、棺文和亡灵书等死者之书反映了埃及当时的社会变迁、道德风尚和民族习俗,蕴涵着丰富的文化信息;在亡灵崇拜观念支配下进行的雕像、绘画,反映了当时的艺术水平与大众审美;木乃伊制作、金字塔建筑等冥世活动中蕴涵着埃及人的死亡哲学。     

新加坡华人的宗教信仰

新加坡华人是指出生在或移民到新加坡、并持有新加坡公民权或居留权的中国人,也称新加坡华裔或华裔新加坡人。2010年,新加坡华人占新加坡居民人口的74.1%,即4个新加坡人中差不多就有3个是华人,是新加坡人口中最大的族群。新加坡是一个多民族国家,人们信仰佛教、道教、伊斯兰教、印度教等,有关宗教活     

佛陀的音乐观与原始佛教艺术

佛陀对世俗音乐取超然的远离态度 ,而原始佛教的音乐艺术活动当然不可能达到高度繁荣的阶段。随着佛陀的灭度 ,世俗音乐对佛教的影响才愈加显明。在此背景之下 ,佛教音乐方逐渐发展并走向繁荣 ,进而对周边国家和地区的音乐艺术产生深远的影响。     

菲律宾华文报纸论析

菲律宾的华文报纸始于19世纪末,历经100多年的发展历程,目前剩下5家主要华文报纸。本文简要回顾菲律宾华文报业的历史发展,阐述菲律宾华文报纸的现状,分析其面临的挑战并对其未来的发展提出一些建议。     

An Italian Foreign Policy of Religious Engagement: Challenges and Prospects

A new awareness of the role of religion in international relations has started to inform concrete policy discussions in several Western Ministries of Foreign Affairs under the heading of ‘religious engagement’ in foreign policy. Italy is no exception, but as the country which hosts the Holy See, it represents a special case. As the approach to religion found in the historical record of Italian foreign policy shows, Italy has a comparative advantage and could well develop a unique model of religious engagement by strengthening the central structures involved in religious matters and foreign policy, as well as by using the vast network of Rome-based religious non-state actors as a forum of consultation and policy advice.     

Religious Institutionalism: A Domestic Explanation for External Support of Rebel Groups

ABSTRACT

What motivates state support for rebel groups? The literature on state support for rebel groups has made critical developments. In particular, scholarship has shed light on the impact of religious identity links. Less work, however, examines the level of religious institutionalism in external states. I argue that the impact of religious links is conditional on the extent to which religion is institutionalized in the external state. Religiously institutionalized states allow domestic religious forces more space in the political arena, which increases pressure on state leaders to support co-religious rebel groups. Using statistical analysis, I find that the interaction of religious institutionalism and religious links affects the likelihood of support. When an external state and rebel group have religious links, and the external state has a high level of religious institutionalism, the likelihood of support is high. In contrast, without a high level of religious institutionalism in the external state, religious links do not increase the likelihood of support. The relationship is driven by cases where the external and target states do not share a religion. This article contributes to existing literature by moving beyond transnational religious links and focuses on how religious institutionalism increases domestic pressure to support co-religious rebel groups.     

Religious parties and democracy: A comparative assessment of Israel and Turkey

Discussions of the role of religious parties in democracies can be highly misleading when they take the parties' ideologies at face value and assign them to the binary categories of moderate vs radical. Only by a careful review of how religious parties use religious and secular symbols in defining their political stances can we evaluate their roles vis-à-vis liberal democracy. The competing political ideologies of the Mafdal and Shas Parties in Israel and the National Action Party, the Prosperity Party and the Justice and Development Party in Turkey are foci of this analysis. Two controversial concepts, ‘redemption’ in Israel and ‘secularism’ in Turkey, are used to question how these parties appropriate religious symbols in their policies towards secular public and institutions. The arguments draw on a set of interviews with the religious party leaderships and a content analysis of party ideologues' views. The findings suggest that parties that adopt the strategy of sacralization (that is, assigning religious meanings to secular ideas thereby treating them as sacred) appear more moderate yet they are more likely to support authoritarian policies. However, the so-called radical religious parties tend to be more inclusive and are more likely to secularize their respective religious tradition internally by redefining secular terms. Despite their novel political agendas both groups fail to exhibit principled commitment to liberal values and fail to provide inclusive and coherent alternatives to their secularist counterparts.     

Religious zionism and the state: Political accommodation and religious radicalism in Israel

In its earlier years Israel was spared the impact of religious radicalism. In the last two decades, however, religious doctrines have begun to claim a role in foreign policy, culminating in the 4 November 1995 assassination of Prime Minister Yitzhak Rabin. The primary aim of this study is to explore the systemic political processes and contextual factors that in the past have subdued national religious radicalism in Israel. The general argument of this essay is that the tradition of political accommodation with the religious parties fostered their participation in government coalitions, and by doing so, mobilized a large portion of the religious sector to support the state. Equally important in suppressing religious radicalism in Israel were the two main doctrines of religious Zionism, the instrumental and the redemptionist, which applauded cooperation with secular Zionism and the state, hence enabling political accommodation and avoiding a comprehensive violent confrontation. The absence of a religious party in the Rabin government brought the country's political discourse to an unprecedented level of intensity, strengthening a new blend of religious nationalism that posed a potential for deligitimization of the state.     

论甘地宗教和谐思想的内涵

本文首次就甘地宗教和谐思想的内涵做了初步探讨,认为甘地宗教和谐思想有其丰富的理论论内涵,体现在宗教统一、宗教平等和宗教宽容三个方面;甘地宗教和谐思想的内涵具有重要的意义,它是甘地思想体系的精髓和灵魂,是印度宗教和谐思想的集大成者,是宗教多元主义园地中的一朵奇葩。     

Three Theories of Religious Activism and Violence: Social Movements,Fundamentalists, and Apocalyptic Warriors

Numerous scholars have investigated religiously motivated violence, particularly in the wake of September 11, including discussions on the role of modernity in triggering religious violence, the increasing presence of religion in politics, the violence-prone nature of certain religions, and religion's correlation with ethnicity and other conflict-intensifying variables. However, religious activism and violence are not new phenomena. Few theories have been advanced that move across time and space and, broadly, seek to explain the conditions under which religion becomes involved in activism and violence. This article argues that three broad causal arguments for religious activism—social movements, fundamentalism, and apocalyptic warriors—help explain the conditions under which religiously motivated violence occurs across time and space. These three causal arguments offer a spectrum of goals within religious activism, ranging from challenging social practices and government policies, to defending specific interpretations and practices of the faith, to hastening the apocalypse. Furthermore, each of these theories proposes different ways that religion becomes involved in social, political, and religious activism and the conditions under which groups use violence to further their goals. The article concludes by suggesting countermeasures for each type of religious activism.     

老挝人的“那珈”信仰研究（一）

一、关于老挝"那珈"的研究 "那珈",即"Naga"(注:以下只用"那珈"名),是老挝主体民族佬傣语族人信仰的一种神秘物.据笔者调查获悉,目前老挝国内、国外有关学者对"那珈"的研究还为数不多,主要有: