宗教院校学生语文素质现状与教育需求探析

提高语文知识水平是提高宗教院校学生综合素质的前提和基础。针对宗教院校学生语文基础薄弱、语文意识淡薄、语言文字能力偏弱及优秀传统文化缺乏的现状,宗教院校要高度重视和加强学生大学语文教育教学工作,着力提高宗教院校学生的语文水平。     

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。     

Incitement to Religious Hatred and the ‹Symbolic’: How Will the Racial and Religious Hatred Act 2006 Work?

This article examines the new offence of inciting religious hatred under the Racial and Religious Hatred Act 2006. A historical analysis of existing provisions aimed at legislating against racial hatred and blasphemy is adopted, in order to determine whether the creation of this new offence is justified and necessary. We conclude that although the new offence may fulfil an important symbolic role in a post September 11th environment, in its current form the legislation has not taken sufficient account of the precedent of racial hatred and blasphemy laws, or of more general questions about the criminalisation of hatred.     

The Strange Death of Blasphemy

Recent years have witnessed a considerable growth in legislation and litigation concerning religion. This article examines the implications of the latest change, namely the abolition of the offences of blasphemy and blasphemous libel by section 79 of the Criminal Justice and Immigration Act 2008. First, the article provides the context by examining what has been lost, analysing the ambit of the offence, focussing on litigation in the twentieth century both in domestic courts and at the European Court of Human Rights. Second, the article seeks to explore why blasphemy has been abolished now, scrutinizing five developments that led to the abolition. The article concludes by examining the extent to which the criminal law continues to protect religious beliefs and believers, contending that while the body of the blasphemy laws is dead, its soul lives on in a plethora of other criminal laws and, more problematically, in non‐legal means of control.     

云南农村地区非法宗教活动的危害及治理对策

20世纪80年代以来,云南部分农村地区出现了一些打着宗教旗号进行的违法犯罪活动。危害:1.严重危害群众的身心健康和财产安全;2.危害社会政治稳定;3.影响人民群众正常的生产生活秩序;4.影响家庭团结和邻里关系。对策:1.加强宗教工作的领导;2.加快农村地区的经济文化发展;3.加强农村地区的法制宣传和科普教育活动等。     

英国法院在承认和执行外国仲裁裁决时的自由裁量权——“Dallah Real Estate and Tourism Holding Company v.The Ministry of Religious Affairs,Government of Pakistan”案评述

通过评述英国上诉法院作出的＂Dallah Real Estate and Tourism Holding Company v.The Ministry of Religious Affairs,Government of Pakistan＂判例,分析英国法院在承认与执行外国仲裁裁决时的自由裁量权行使之条件,并提出该判例可为《承认及执行外国仲裁裁决公约》缔约国提供参考。     

泰国南传佛教的早期传播分析

泰民族为追求解脱而选择南传佛教,庇护思想与制度的形成、短期制出家习俗的流行推动其传播和发展.素可泰初期佛教开始传播,但发展缓慢,直到素可泰后期,特别是阿育陀耶王朝萨迪纳制度改革中,官员的短期制出家习俗制度化以后才有较大的发展.19世纪后期萨迪纳土地制度解体,泰国南传佛教步入现代发展轨道.     

严重影响中亚地区稳定的伊斯兰极端势力

最近几年 ,伊斯兰宗教极端势力在中亚的活动日益猖獗 ,连续制造多起爆炸、暗杀等恐怖事件 ,严重影响了中亚各国的政治、经济与社会的稳定与发展。中亚伊斯兰宗教极端势力的产生有其深刻的内外原因。目前 ,尽管伊斯兰宗教极端势力的作用与影响还不足以动摇各国的政权基础 ,但若将其彻底铲除尚有诸多困难     

浅析宗教与社会主义社会的良性互动关系

社会主义社会要容纳宗教的存在,是因为:在社会主义社会,一方面宗教赖以存在的自然根源、认识根源和社会根源还将长期存在,另一方面,宗教的状况已经发生了根本的变化。宗教能够与社会主义社会的政治制度、经济建设和文化建设相适应。从宗教与社会主义社会相适应的规律、公民的宗教信仰自由是权利和义务的统一体、我国管理宗教事务的方式和保持宗教政策的连续性和稳定性来看,依法治教是实现宗教与社会主义社会良性互动关系的必然要求。     

Religious fundamentalism,religiosity, and priming: effects on attitudes,perceptions, and mock jurors’ decisions in an insanity defense case

Jurors are asked to use their personal knowledge and experience to make verdict decisions; thus, it is no surprise that their religious beliefs might influence their decisions. During legal insanity trials, jurors might also be exposed to religious stimuli (e.g. crucifix, prayer, Bible, etc.), which could evoke (prime) religious beliefs and thus influence decisions. Two studies examined whether dimensions of religiosity and religious beliefs relate to attitudes and decisions concerning mental health defenses, testing social identity theory against Allport and Ross’s religiosity hypothesis. In Study 1 (attitudes survey) and Study 2 (mock juror decision-making paradigm), religious fundamentalist beliefs consistently predicted punitive attitudes and decisions related to mental health defenses and verdicts, and this was moderated by intrinsic religiosity, such that religious fundamentalist beliefs only predicted punitiveness for individuals low in intrinsic religiosity. Also, priming fundamentalist beliefs increased punitiveness in both verdict and sentencing decisions. Combined, these results suggest that religious beliefs play a role in jurors’ verdict decisions in an insanity case, and that priming fundamentalist beliefs increases jurors’ punitiveness. Allport and Ross’s religiosity hypothesis was supported, but social identity theory was not.