论藏传佛教在蒙古地区的传播

藏传佛教是蒙古族人民崇奉的宗教,在几百年的变迁中经历蒙元时期统治阶级对喇嘛教的接纳、明朝、北元时期喇嘛教的大规模传入、清朝政府对喇嘛教的政策时期。藏传佛教是蒙古地区不能替代的宗教。     

佛教与民间信仰的相遇——泰国《鬼妻》与中国《白蛇传》的比较分析

从宗教信仰的视角审视,泰、中民间故事《鬼妻》和《白蛇传》都是讲述人与异类结合,因与民间信仰不符而遭到阻挠,最后异类被佛法制伏的故事。两个故事有许多相同之处,均揭示了佛教在传播过程中和民间信仰之间的较量,最终佛教占据上风并包容、吸纳了地方原有的信仰;由此我们可以看出,在佛教传播过程中民间故事成为宣扬佛教的一种工具。二者的比较也揭示了泰中两国宗教信仰文化的差异,使我们加深了对泰国地方传统信仰文化的了解。     

援佛入儒以佛疗伤——论柳宗元习佛的动因与目的

柳宗元习佛乃其遭遇促成,实不得已。柳氏在遭贬之后,由于思想上的苦闷,情感上的抑郁,身体上的虚弱,遂长时间浸润于佛教以抚慰其痛苦心灵。同时,他又从一个儒者的思想认识来看待佛教,把佛理当作重要的“佐世”之道,志在援佛入儒,“统合儒释”。这些动机导致他的佛教信仰不可能虔诚,对佛理的研究也不可能深入。而这种不虔诚的佛教信仰最终也必定无法彻底使柳宗元从政坛失意、被贬南荒的痛苦中解脱出来。柳氏习佛的动因和目的在中国古代文人中具有一定的普遍性和典型性。     

Social Context Matters: Predictors of Quality of Life among Recently Arrived Refugee Women-at-Risk Living in Australia

Abstract

Little is known about the predictors of quality of life among refugee women. 104 refugee women-at-risk were recruited within 6 months of arriving in Australia. A structured questionnaire was administered using standardized tools to assess pre-migration trauma, post-migration living difficulties, social capital, social networks, and quality of life. Hierarchical multiple and logistic regressions assessed factors predicting quality of life. Post-migration factors such as low trust in the community, and lack of support from individuals in their social networks predicted poorer quality of life. These findings have implications for community and social programs for refugee women-at-risk.     

利玛窦儒学观的困境与张力

从记载文本来看,利玛窦从自身对宗教的体会出发,曾经把儒家列为中国的三种宗教之一。随着利玛窦本人对儒家认识的进一步加深,同时为了更好地在中国传教,利玛窦做出了儒家非宗教的判断,这种判断在西方社会中产生了重要影响,虽然当时并没有在中国国内引起较大的关注,但是从一个较长范围来说,仍然具有学术史的意义。利玛窦敏锐地认识到儒学发展的阶段性,肯定"先儒",批判"后儒",但是没有看到中国儒学发展的连续系,也没有看到中国儒学发展断裂性与连续性之间的关系,体现了利玛窦儒学观的内在张力。     

“生前预嘱”概念体系梳理及立法选择

我国目前正处于生前预嘱概念推广阶段,尚未建立生前预嘱制度及预先医疗指示制度,因此需要我们在立法前做好充分的理论准备。首先要重视生前预嘱概念的准确性,"生前"的表述并不准确,应予重视概念所属制度体系的逻辑性、合理性。有些学者的理论表述并不严谨,将预先医疗指示与生前预嘱等同,其实这对概念是包含与被包含的关系,在对制度进行立法选择时要坚持正确的理论基础。我们还要重视制度内容上的一些特别问题,如孕产妇的生前预嘱效力问题,以及生前预嘱的灵活适用问题,为我国相关制度的立法选择提供帮助。     

The standard of living of widows: Inventories as an indicator of the economic situation of widows

This article examines the standard of living of widows in two rural areas, South West Finland and Central Sweden, in the eighteenth and nineteenth century and among first generation migrants to Stockholm between 1680 and 1750. The principal sources used are the inventories of a person's possessions that were taken after their death, supplemented in the case of the rural populations by retirement contracts (which were not used by urban populations in the Nordic countries). Wealth is measured in three ways: examination of the type and value of the property listed in the inventory, calculating what goods might be purchased with a given inheritance, and a comparison of the inventories of widows with those of married women and with men. A range of factors, it was discovered, determined how much property a widow might own at her death. These factors included her age and whether there were children entitled to a share of the family's property but also the impact of inheritance law which awarded widows a larger share of marital property in towns than in the countryside and included the house which in rural areas was considered to belong to the family and not to any one individual. Analysis of this evidence suggests that the widows of farmers were likely to be economically secure due to the provisions in their retirement contracts which provided them with housing, food and care until their death. The situation of the widows of the landless was considerably more precarious. Some might even have nothing to inherit from their husbands.     

Inmates' Social Background and Living Conditions

Central criminological theoretical approaches, such as strain theory, control theory and critical theory, have as precondition that offenders often are marginalized and belong to the lower classes in society. Particularly the prison population has been assumed to suffer from severe material and social conditions. In the case of Norway, the empirical evidence on this assumption has been scarce and a broader and systematic approach has been lacking. This paper presents findings from a survey of the standard of living among a Norwegian prison population. Conventional measurements of welfare are examined, including accumulation of welfare deficiencies and situation at release. The findings indicate that the prison population live under very poor conditions, and are confronted with major difficulties at release concerning housing, money and work. The interpretation is emphasizing the living conditions as opportunity structures where welfare deficiencies put limits to the individuals' possibility to govern their own lives. Hence, inadequate living conditions should not necessarily be considered as causes of crime, but as a narrowed opportunity structure where other choices are limited.     

社会权概念界定之批判与重塑

当前学界对社会权概念的界定,主要存在"内涵—价值分析"、"外延—规范分析"两种路径。虽然以上分析具有逻辑上的内在关联,但它们都没有完整揭示出社会权概念的本质特征。社会权作为一项基本人权,主要立基于对尊严与平等以及社会经济领域公民适当生活水准的价值追求。国家义务作为界定社会权内涵的重要工具性指标,其分别涵括尊重、保护和给付三种义务类型,但在逻辑上,尊重和保护义务只是给付义务的逻辑衍生。在外延上,社会权并非意指《经济、社会及文化权利国际公约》所规定的各项经济、社会和文化权利。受国情因素制约,各国宪法对于社会权的规定并非整齐划一。我国宪法层面上的社会权主要包括适当生活水准权、劳动权、获得物质帮助权以及受教育权等。     

论藏传佛教的历史地位与现代发展

建设和谐西藏不能忽视藏传佛教的地位和作用。目前,仍有一些政治性、经济性、社会性、文化性、宗教性问题制约藏传佛教融入社会主义社会进而良性健康发展。应积极引导藏传佛教走向理性化、民主化、道德化、社会化、现代化、公益化的发展之路。藏传佛教的健康理性发展,不仅关系西藏的和谐稳定,也关系国家的长治久安。