东北亚文明的创造性起源与发展性保存——以中国和韩国的宗教思想和礼仪为中心(下)

中国将自身的固有思想和印度思想融合后,产生了禅宗和新儒学两种创造性的宗教思想。韩国狂热地接受了这两种思想。有趣的是,如今这两种思想在中国人的日常生活中已经难觅踪迹,而在韩国人的日常生活中却能够轻易找到。可以说,在理论和实践方面依然保存着这两种思想的国家大概在全世界也只有韩国了。例如,现在韩国的僧侣还在沿用中国唐朝时僧侣背诵的礼法文,普通韩国人举行婚礼、葬礼和祭祀时依然遵循中国的朱子家礼。     

International Obligations and the Morality of War

Americans are not as religiously divided on foreign policy questions as they are over such hot-button, culture war domestic issues as abortion and gay marriage. Nevertheless, surveys suggest that Americans’ attitudes on several foreign policy fronts are consistent with a religious worldview. This analysis draws primarily on the findings of various PRC polls to examine the relationship between religion and three areas of foreign policy: the role of the USA in the world; the nature of international obligations; and the morality of war.

嬗变中的东南亚伊斯兰教育

伊斯兰教育是东南亚国家教育体制的一个重要组成部分.长期以来,伊斯兰学校在传承伊斯兰宗教文化、维系东南亚伊斯兰社会方面发挥着重要的作用.20世纪以来,随着东南亚国家向现代化与世俗化的转变,东南亚伊斯兰教育也从传统的宗教教育逐渐向以宗教教育与世俗教育并重的教育体制转变.近年来,随着伊斯兰极端主义势力在东南亚地区的复兴,以瓦哈比派教义为中心的原教旨主义思想也逐渐蔓延渗透到东南亚的伊斯兰学校,有的伊斯兰学校甚至成为传播伊斯兰原教旨主义意识形态的基地与中心,严重威胁该地区的稳定与安全.当代东南亚伊斯兰教育的发展及其政治走向,已经引起学术界与国际社会的普遍关注.     

深入学习贯彻十七大精神，切实推进宗教工作科学发展

党的十七大首次明确提出“发挥宗教界人士和信教群众在促进经济社会发展中的积极作用”重大命题，本文通过深入学习十七大精神，提出在宗教工作上落实科学发展观，主要要做到以下几个方面：首先，要坚持以人为本，全面贯彻落实宗教信仰自由政策；其次，要坚持宗教工作科学发展，促进经济发展，第三，要做好宗教工作，为构建社会主义和谐社会发挥积极作用。     

Rethinking the Relationship between Religion and Political Tolerance in the US

While there has been numerous empirical works on political tolerance in the United States, many of these studies have not: addressed the role of religion, used adequate measures of religion, incorporated advances in the measurement of political tolerance, and/or included all the psychological and political predictors of political tolerance. Correcting these deficiencies, I present and test a religious model of political tolerance utilizing structural equation modeling. I find that the negative relationship typically demonstrated between both religious commitment and doctrinal orthodoxy to political tolerance does not manifest and that religion is insignificant vis-à-vis political and psychological determinants of political tolerance.

论马基雅维里的政治哲学——解读《君主论》

马基雅维里是一位备受争议、影响深远的政治思想家.他以实用主义的态度,把政治与宗教和道德相分离并且区分了两种不可调和的道德世界;他的自由观代表着"政治独立"和"共和自治"两方面内涵;他的法律观包含着应然法律和实然法律两个层面;他论证了权力之所以合法是因为权力合乎人性、合乎道德、合乎目的.     

The Descent of Power: Possession,Mysticism, and Initiation in the Śaiva Theology of Abhinavagupta

This paper surveys the key terms śaktipāta and samāveśa (both of which refer to religious experience) in the primary sources of Tantric Śaivism over several centuries of textual development, building up a theory as to their range of meanings. It specifically focuses on their usage by Abhinavagupta (Kāshmīr, 10th century) by presenting a complete translation of chapter 11 of his Tantrasāra. The paper thus serves to (a) illuminate the nature of spiritual experience and the qualifcations for religious praxis in Śaivism, (b) give insight into the worldview of the Tantric Śaivas, and (c) help in pinpointing a specific and significant issue in the phenomenological study of religion generally. An earlier version of this paper has been published in a somewhat different form in Evam: Forum on Indian Representations vol. 4, published by Samvad India, New Delhi, India. This paper could not have been written without two years of intensive study with Professor Alexis Sanderson of All Souls College, Oxford, whose scholarship has proved essential in advancing my understanding of Śaivism. Also very helpful was Dr. Somadeva Vasudeva, now of Columbia University, whose database and encyclopedic knowledge have been invaluable. The germ of the idea for this article was suggested to me when Professor Paul Muller-Ortega (University of Rochester) first pointed out to me the passage beginning at MVT 2.14.     

"成长为宗教徒"——论藏族儿童宗教信仰社会化的模式与机制

藏族儿童是在其所属家庭——社区(特指小社区)——村落(或城镇)这三重同质性较强的环境中"成长为宗教徒"的。这三重环境中的宗教性环境与非宗教性环境及因素的博弈结果,是藏族儿童成长为宗教徒的关键。     

The Four Horsemen of Terrorism: It's Not Waves,It's Strains

David Rapoport's concept of Four Waves of terrorism, from Anarchist terrorism in the 1880s, through Nationalist and Marxist waves in the early and mid-twentieth century, to the present Religious Wave, is one of the most influential concepts in terrorism studies. However, this article argues that thinking about different types of terrorism as strains rather than waves better reflects both the empirical reality and the idea that terrorists learn from and emulate each other. Whereas the notion of waves suggests distinct iterations of terrorist violence driven by successive broad historical trends, the concept of strains and contagion emphasizes how terrorist groups draw on both contemporary and historical lessons in the development of their tactics, strategies, and goals. The authors identify four distinct strains in total—Socialist, Nationalist, Religious, and Exclusionist—and contend that it is possible to trace each strain back to a “patient zero” active in the 1850s.     

无神论教育——建设先进文化的重要内容

针对大学生中存在的信教现象和社会上封建迷信的泛滥,强调在正确认识宗教的基础上,高校应大力进行马克思主义无神论教育,使大学生树立科学的世界观,这是建设社会主义先进文化的重要内容和环节.