论法律的情感生命力——兼析宗教信仰

法律的生命力来自于公众对法律的真诚信仰。法律应当反映公众普遍的情感、观念意识;法律信仰与宗教信仰有一定的相似性,从中人们能够获得某种启示。     

Hands‐Off or Hands‐On?: Deconstructing the ‘Test‐Case’ of Re G within a Culture of Children's Rights

This note challenges the so‐called ‘test‐case’ status of Re G in so far as it attempts to overturn the principle established in Re T that courts should adopt a neutral position when it comes to weighing the merits of different upbringings and the education provided by parents of minority religions. In determining the future upbringing and education of children who had been brought up in a minority religious community, Re G applies a principle of maximising educational opportunity in order to uphold the mother's proposed educational choice and way of life. This note argues that Re G was wrong to do so, should not be regarded as establishing any new principle and that the only relevant principle, both in determining this case and future cases, ought to rest on the psychological well‐being of the child.     

宗教极端势力的危害与防范对策思考

宗教极端势力是打着宗教的旗号、传播宗教极端主义思想、从事恐怖活动或分裂活动的一股社会政治势力。进入21世纪后我国宗教极端主义呈现出活动范围扩大、组织结构日趋完善、采取的暴力行径增多、与境内外敌对势力相互勾结等特点,给国家安全、民族团结和社会稳定带来巨大的安全威胁。形成宗教极端势力的原因主要是政治经济发展不平衡滋生宗教极端主义、语言隔阂引发沟通障碍、以及认同感的缺失导致民族仇恨等。针对宗教极端主义形成的原因,解决问题的重心应该放在加强少数民族地区的经济发展、强化对少数民族地区青少年的思想教育和提高对宗教极端势力的打击力度等。     

论马克思的宗教观

马克思宗教观的产生有着深刻的时代背景和理论源泉,其发展有一个渐进的过程。马克思的宗教观有着丰富的内涵,主要有关于宗教的本质、宗教是什么、宗教产生的根源、宗教的发展和灭亡、宗教的社会作用和功能等几个方面。这也构成了马克思的宗教观的基本体系。在社会主义建设时期,应正确领会和灵活运用马克思的宗教观来指导宗教与社会发展的关系,使之更能发挥积极作用,真正做到宗教与社会主义社会相适应。     

对我国现阶段民族与宗教问题的思考

20世纪90年代初我国经受了由于苏联解体给我国民族统一带来的严峻考验。与苏联历史发展不同的是,中华多民族、多宗教形成的历史同中华文明的历史发展存在着有机的统一。我国现阶段民族和宗教问题中存在着两类不同性质的矛盾。目前我国民族和宗教问题在总体上存在意识形态滞后于民族和宗教问题的发展现实。为了正确处理和解决我国现阶段民族和宗教问题,需要在战略上高度重视,建立科学的决策体制,完善相关法制建设,正确区分和处理不同性质的民族和宗教矛盾,树立新型的民族观,迎接21世纪中华民族的伟大复兴。     

Pope Benedict XVI Confronts Religious Relativism

Pope Benedict XVI’s inflammatory speech at Regensburg highlights a subtle difference between Benedict and John Paul II. John Paul called Muslims and Jews “sons of Abraham,” and he organized high-profile interfaith events. Benedict is more skeptical of interreligious dialog and more confrontational toward Islam than was his predecessor. This shift in tone toward Islam stems from changed historical circumstances. Islam has replaced communism as Europe’s biggest ideological challenge. But, there are also subtle theological differences between the two Popes. John Paul was trained by Dominicans, and throughout his papacy, he was a champion of St. Thomas Aquinas. St. Augustine, with his bleaker view of non-Christian cultures, is the dominant influence on Benedict. Benedict believes that theologies of religious pluralism, which lead to metaphysical and religious relativism, have replaced liberation theologies as the most serious threats to Catholic orthodoxy.

On Liberalism’s Religion

ABSTRACT

This chapter addresses two crucial issues raised by Laborde’s superb Liberalism’s Religion. The first pertains to where the liberal democratic modern state draws the line between the self-governing prerogatives of religious nomos communities and their regulation by the civil law; the second pertains to the prerogative of the state to do the relevant line drawing. Theorists concerned with religious freedom focus on the first set of questions under the rubric of ‘accommodation.’ The issue is unfair discrimination. I focus on Laborde’s approach to the second. This is again an important issue due to the recent revival of jurisdictional political pluralism: an approach that challenges the supremacy of the civil law and of the authority of the sovereign state over domestic religious authorities. I suggest more work must be done to parry those challenges.     

以清楚的思替代图画式的想——冯友兰“以哲学代宗教”研究

冯友兰认为,哲学不同于宗教的关键是,宗教以一种图画式底想为特征,而哲学则是一种清楚底思,这种清楚底思更能给人提供一种精神依托。中国哲学＂极高明而道中庸＂,既出世又入世的精神,使中国人有着超越现实,但又不脱离现实。在一定程度上,以哲学代替宗教,尤其在中国社会,以中国哲学代宗教很有可能性和现实性。     

恢复性司法中国化的基础性困境

在西方国家，社区文化和人们的宗教信仰为恢复性司法的产生和发展提供了社会基础。虽然恢复性司法这一全新的司法理念与我国建设社会主义和谐社会的政策相契合，但深入分析我国具体的社会环境后不难发现．无论是在传统的“乡土中国”还是在当代中国，都存在实现恢复性司法中国化的阻力。恢复性司法的中国化进程必定困难重重。