浅论艺术与宗教、哲学的关系——以十七世纪欧洲文明为例

宗教、艺术与哲学同属于意识形态范畴,都是人类在社会实践中精神追求的产物.十七世纪的欧洲是人们开始摆脱蒙昧,走向理性的时代.这一时期有奢华夸张的巴洛克艺术,也有理性自然的古典主义艺术.巴洛克艺术的盛行,与欧洲的宗教有着密切联系;而古典主义艺术却受到古典主义理论的影响.本文以十七世纪欧洲文明为例,简要分析艺术与宗教、哲学的关系.     

论“无限”的哲学及宗教意蕴

麦克斯·缪勒以"无限"解读宗教的起源与本质,从而开启了宗教学研究的先河。纵览历史,人们对"无限"的追问与思考由来已久。在东西方古代文明中,先哲们诉诸的世界本体无一例外地具有"无限"的特性。在宗教的信仰和哲学的理性中,所有的理论建构也往往包涵着"无限"的特质。缪勒将"无限"归结为宗教起源与本质,使得信仰与理性得以在形而上学的意义上合流。     

大学生信教自我预期的影响因素研究

没有任何宗教信仰的大学生对将来信教可能性的"自我预期",受到多种因素的影响。其中,"宗教兴趣"和"宗教评价"对大学生未来信教自我预期有关键影响,其他各种可能的因素均受这两个要素的中介才能发挥作用。因此,高校对大学生宗教信仰现象的应对思路,要从"预防"拓展到"规范"。通过加强马克思主义宗教观教育,尤其是宗教与法律、政治、社会等各层面关系的教育,使大学生都能有意识地在法律框架下理性对待宗教信仰,使他们能够在现代多元宗教环境中,理性、和平地处理信教与不信教、不同宗教之间的关系,辨析正信与邪教,正确理解宗教与国家安全、政经社会的关系。     

哈瓦利吉派及其极端思想探析

哈瓦利吉派是伊斯兰教历史上最早出现的极端宗教—政治派别,其极端主义思想曾在伊斯兰教历史上产生过严重的负面影响。作为宗教—政治派别的哈瓦利吉派虽已不复存在,但它所主张的宗教极端主义思想至今仍具有影响力,甚至被当代某些极端主义势力奉为圭臬。研究哈瓦利吉派及其极端思想,不仅有助于厘清中东地区极端主义的历史根源与思想渊源,通过正本清源认识伊斯兰文明和平、中正、宽容的历史传统,而且对促进"一带一路"背景下中国与中东国家的文明对话与宗教交流、有效遏制和防范极端主义的滋生与蔓延具有重要的现实意义。     

伊斯兰新柏拉图主义研究

伊斯兰新柏拉图主义是在阿拉伯翻译家翻译希腊哲学过程中形成和发展起来的哲学思想。其代表人物在“第一”、“灵魂”和“人”这些哲学基本问题上进行了创造性的思维,表现出伊斯兰新柏拉图主义的一些共同特征:重视理性,研究理性和非理性认知的关系及作用;通过灵魂的修养和完善及个人与社会环境的关系及构建等表现哲学和宗教的调和。这些特征展示了伊斯兰新柏拉图主义哲学和神学(宗教)相结合,理性思维方式和非理性思维的内容统一。研究伊斯兰新柏拉图主义可拓宽我们思考生存与和谐问题的视域,为自身哲学应对外来文化冲击提供一个理论参考。     

大学生宗教信仰现象研究

大学生的宗教信仰问题，由于群体的特殊性，受到普遍关注。要引导学生正确对待宗教信仰，需要各个方面以育人为核心，对马克思主义宗教观有全面、准确、理性的理解，在真实把握学生宗教信仰状况的基础上，鼓励学生了解宗教知识和文化、宗教与社会的关系等，正确认识宗教。     

伊斯兰新柏拉图主义研究

伊斯兰新柏拉图主义是在阿拉伯翻译家翻译希腊哲学过程中形成和发展起来的哲学思想.其代表人物在"第一"、"灵魂"和"人"这些哲学基本问题上进行了创造性的思维,表现出伊斯兰新柏拉图主义的一些共同特征:重视理性,研究理性和非理性认知的关系及作用;通过灵魂的修养和完善及个人与社会环境的关系及构建等表现哲学和宗教的调和.这些特征展示了伊斯兰新柏拉图主义哲学和神学(宗教)相结合,理性思维方式和非理性思维的内容统一.研究伊斯兰新柏拉图主义可拓宽我们思考生存与和谐问题的视域,为自身哲学应对外来文化冲击提供一个理论参考.     

伊朗的宗教地缘战略分析

伊朗宗教地缘战略是指伊朗积极利用宗教纽带构建以伊朗为中心、涵盖伊拉克、叙利亚、黎巴嫩以及其他什叶派居住地区的势力范围的战略谋划。伊朗的宗教地缘战略建立在宗教认同的基础之上,而非伊斯兰革命的意识形态上,虽引起了国际社会的不安,但具有防御性和理性特点。鲁哈尼时期,伊朗将会对其宗教地缘战略有所克制,但不会放弃。     

西部地区大学生宗教观调查

当前,随着科技的不断发展,多媒体技术的广泛运用,宗教传播的渠道更加便捷,传播的人群也呈现出多样化的态势。大学生是一个特殊群体,思维活跃,具有较高理性,对文化有着强烈的好奇心和探索热情,而宗教作为一种社会文化形式自然受到关注。对946名大学生的调查发现,大学生对宗教有着公允、客观、科学的认知,能正确认知宗教的性质、起源、发展和作用,正确认知与宗教相关的一些社会现象,但也存在着一些比较突出的问题。因此,高校要加强大学生的马克思主义教育;普及宗教基本知识,消除宗教神秘感;加强与宗教有关的法律、法规的宣传,抵制非法宗教活动;重视弘扬中国传统文化,提升文化软实力的吸引力,从而使大学生能够牢固树立马克思主义宗教观。     

塔哈·侯赛因宗教思想初探

塔哈·侯赛因是阿拉伯世界的文坛巨匠,著名的民族主义思想家,一生进行了大量的理论和实践活动,为阿拉伯人民留下极其丰富的理论财富,其中宗教思想是这一理论财富的有机组成部分.塔哈·侯赛因立足于近现代埃及社会的政治变革,坚持用科学分析的态度对待宗教问题,对宗教与理性、科学、宗教与民族的关系,宗教的社会作用、伊斯兰教的变革及其与埃及社会相适应等问题进行了系统论述,形成了比较完整的宗教思想.一、对宗教的态度一些西方学者指出:“塔哈·侯赛因曾是向传统伊斯兰教义挑战或质疑的代表,但后来他改变了自己的观点.“塔哈·侯赛因甚至对《古兰经》和《圣经》的历史也表示怀疑,坚持彻底的理性主义、”因此,“塔哈·侯赛因是以理性主义和自     

The Concept of Rationality in the Work of Max Weber

This paper attempts to clarify the concept of rationality in Max Weber's sociology of religion. Three new terms: rationalism, rationalization, and rationality, are used to distinguish the different meanings Weber gives to rationality. Efficient orientation of means to ends (rationalism) is distinguished from the systematization of ideas (rationalization). Rationality, finally, is the control of action by ideas. Rational social action is produced only by powerful irrational motives, and it holds a distinct place in Weber's sociology of ideas.     

Religion and New Media: A Uses and Gratifications Approach

This research examines specific relationships between new media and religion. While prior research has focused on the question of whether a relationship exists, we explore technology usage as a predictor of specific religious behavior. Using a sample (N = 423) comprising a cross-section of religious and cultural backgrounds, results indicate that attitudes toward technology and use of social media contribute to how people view religion as a mechanism for meeting needs. Applying uses and gratifications theory in a unique way, three needs related to religion emerged: religion as a means of passing time, religion as a mode of meeting self needs, and religion as a catalyst for learning. We discuss implications of our findings.     

Communicating mixed messages about religion through internet memes

This article investigates the dominant messages Internet memes communicate about religion. Internet memes about religion are defined as, ‘memes circulated on the Internet whose images and texts focus on a variety of religious themes and/or religious traditions’ (Bellar et al., 2013). By drawing on meme genres identified by Shifman (2012) and analyzing techniques used to frame ideas concerning religion in memes, this study identifies common genres found amongst religious Internet meme and core frames used to present messages and assumptions about religion online. This article further draws attention to the importance of studying religion in digital contexts, as it highlights trends, recognized by scholars toward ‘Lived Religion’ within digital culture (Campbell, 2012). Lived Religion argues that contemporary media and digital culture provide important resources for presenting popular beliefs about religion. This study also suggests that studying Internet memes about religion provides a useful lens for understanding popular conceptions about religion within mainstream culture.     

哲马鲁丁·阿富汗尼的理性主义赛来菲耶思想研究

哲马鲁丁·阿富汗尼在近现代伊斯兰思想发展史上地位卓著,他倡导回归《古兰经》,又反对创制之门关闭说,体现了其理性主义的宗教观。哲马鲁丁·阿富汗尼竭力呼吁构建伊斯兰联盟,以强健伊斯兰民族的肌体,并以此为基础抗击西方殖民主义入侵。因此,他被后人誉为伊斯兰世界第一位反对西方殖民入侵的勇士。无论是他的理性主义赛莱菲耶思想,还是他积极的政治改良主张,在伊斯兰世界所产生的影响都不容低估。     

Methodological challenges of designing a survey to capture young people’s (non-binary) affiliations in relationship to religion,sexuality and gender

ABSTRACT

Large-scale population studies surveying young people in relation to their worldviews have tended to frame their identities in a fixed and limited capacity while also treating the topics of religion/spirituality and sexuality/gender as discrete categories of scholarly analysis. We highlight the affordances and limitations of foregrounding fixed religious, sexual and gender-based identity categories in the process of collecting and analysing data related to the worldviews of young people. In this paper we argue the value of studying the complexities and intersections of these identities and worldviews together in one study. We do this through reference to the Australia’s Generation Z (AGZ) study: the first nationally representative sample focused on providing an evidence-based understanding of both the religious/spiritual/non-religious and sexuality/gender identities and worldviews of young Australians aged 13–18. We discuss how we built on existing surveys in designing the AGZ survey. We also demonstrate how this survey allowed for the incorporation of young people’s non-binary understandings of religion, sexuality and gender.     

Learning from the Religious Experiences of Bi+ Trans People

This article builds upon emerging studies of bi+ and trans populations to explore the importance of expanding studies of religion and nonreligion beyond an almost entirely cisgender and monosexual focus. Specifically, we utilize the largest qualitative sample of bi+ trans people (n = 249) in sociology to date to explore the ways people in both these populations experience religion. We find that while some bi+ trans people note exceptional positive experiences in religious contexts, they almost entirely experience religion as a source of damnation and trauma. Our analysis speaks to sociologies of (1) gender and (non)religion, (2) sexualities and (non)religion, and (3) (non)religious bi+ and/or trans experience. Our conclusion outlines implications for developing bi+ and trans inclusive studies of religion and nonreligion.     

Religion, social support, and health among the Japanese elderly

We address three issues in this paper: (1) Is religion related to self-rated health, (2) do these salubrious effects arise because religion encourages people to provide help to significant others, and (3) is the relationship between religion and helping others more evident among older men than elderly women? We analyze the relationships among religion, support giving, and health with data provided by a national probability sample of 2,153 older people in Japan who were interviewed face-to-face in 1996. Greater involvement in religion is associated with providing help to others more often, but these effects emerge for older men only. Regardless of gender, elders who provide assistance to others more often rate their health more favorably than older adults who are less involved in helping others. These results confirm that religion is related to health, and that helping others may explain at least part of the reason for this relationship.     

‘Religious Parents… Just Want the Best for Their Kids’: Young People’s Perspectives on the Influence of Religious Beliefs on Parenting

Challenging some of the current predominantly negative representations of the effects of religion on young people requires further research into faith and family life, particularly from the perspective of young people themselves. This article presents a preliminary report of a study of 40 young people, mostly Christians and Muslims, aged 13–15 years. Three themes – defining religion, religious parenting and life in a religious family – are illustrated with reference to data collected from discussion groups in six schools and recent research literature. We conclude that religion still provides a positive influence on family life and parenting from the perspective of young people.     

Integrating Religion and Social Work in Dual Degree Programs

Abstract

This article offers challenges, suggestions and examples for integrating insights from religion and social work in the context of masters level dual degree programs that link social work and other fields of study about religion, such as theology, pastoral counseling, and religious studies. The author first relates some personal and professional experiences regarding his own journey during the past 30 years in trying to find ways to connect religious studies, pastoral counseling, and social work. Next, the article presents suggestions for mutually beneficial ways that fields for studying religion and social work can challenge each other. Finally, several practical suggestions are given for designing integrated religion and social work dual degree programs.