从王岱舆看回族的人性善恶观

王岱舆对人性的论述，是伊斯兰文化与儒家文化结合的典范，他提出“人性本善，恶即新有”的人性命题。同时采用比较的方法，分析了中国思想史上人性善恶的种种观点。他一方面借用了儒家语词和其表述方式，另一方面又批评了各种人性学说的不足，最后以颂扬伊斯兰教人性论为逻辑结论，把性命的本体归结为真主之造化，体现了王岱舆客观唯心主义人性观的本质特征。     

王岱舆宇宙形成理论溯源──王岱舆与阿拉伯宇宙观比较研究

王岱舆是中国历史上第一位与中国传统文化对话的穆斯林学者。本文系统地分析了阿拉伯哲学中的宇宙形成理论，进而对王岱舆的宇宙形成理论构建过程之中对阿拉伯哲学的吸收、创新进行了具体地探讨和分析，指出王岱舆在阿拉伯哲学“流溢观”、“照明观”的基础之上创新地提出了具有中国文化传统及语言特色的“自然发露说”和“余光照临说”。     

试析王岱舆的宗教伦理思想

王岱舆是我国明末清初著名的伊斯兰教学者。他的著作《正教真诠》、《清真大学》、《希真正答》,以犀利的笔触,明敏的思辨,把伊斯兰教哲学与我国儒家传统思想巧妙地结合起来,持一家之言,独步当时思想论坛,与释、道、儒渚家互相辨难,阐释已见,使伊斯兰教学说,在我国思想界崭露头角。王岱舆的宗教哲学思想是很丰富的,值得研究的。特别是研究他的宗教伦理思想,是揭示伊斯兰教哲学与我国儒家传统哲学思想结合的一个重要方面,也是探求伊斯兰教何以能在中国传播久远的一个重要内容,对今天我国各族穆斯林建设精神文明也有着历史的借鉴作用。     

试探王岱舆对穆斯林妇女观的儒化建构

以往学术界,特别是回族学界对王岱舆的宇宙发生论、认主学等问题探讨较多,但较少对于其关于妇女的伦理思想加以讨论。本文拟在前人己有研究成果的基础上,对王岱舆的妇女伦理思想进行初步的考察分析,以展现其所建构的伊斯兰教妇女伦理体系,以及说明与中国传统伦理思想(本文主要涉及儒家伦理学说)中女性观的横向联系,在此基础上,来阐释伊斯兰教的女性观。     

《异而同 同而异——王岱舆对儒学的一种理解》出版

正由宁夏社会科学院金贵助理研究员著的《异而同同而异——王岱舆对儒学的一种理解》一书,2013年11月由黄河出版传媒集团宁夏人民出版社出版发行。该书以中国伊斯兰教发展史上的汉文译著活动的代表人王岱舆为研究对象,从其所涉及的微观的命题、概念、范畴和思维方式出发,从批判、认同和借用三个方面探讨了王岱舆与儒学的关系,以及蕴含在其中的文     

王岱舆的"天命三品"论对当今宗教文明对话的启迪意义

王岱舆提出的“天命三品”论是中国伊斯兰教思想的一个独具特色的亮点,目前还无学人探讨。“天命三品”论不仅具有理论上的原创价值,而且对当今的文明对话具有重要的指导性启迪意义。本文从“天命三品”论的理论大框架,对“天命三品”论的初步思考,“天命三品”论对当今文明对话的启迪意义这三个方面对这一具有中国伊斯兰教本土特质的理论展开了一些思考和探索,旨在挖掘其对文明对话的启迪意义。     

对王岱舆、刘智学术地位的再认识——致杜维明先生的信

2005年11月18—21日,由美国哈佛大学—燕京学社与南京大学、宁夏社会科学院联合召开了“文明对话与文化自觉国际学术研讨会”。美国人文社会科学院院士、哈佛大学中国历史与哲学教授、哈佛—燕京学社主任、新儒家学派代表人物杜维明先生,在开幕式作了主题演讲:“回儒对话的哲学涵义:以王岱舆和刘智为例”。杨怀中先生听取了杜维明先生的演讲,并和杜先生进行了交谈。二位先生相识、相熟20年。会后,杨怀中先生给杜维明先生写了这封长信,进一步交流,求其指正。为此,杜维明先生给我院回族伊斯兰教研究所副所长丁克家博士来信说:“杨怀中老师的信中,有不少值得广为流传的信息和观点,请征得同意,稍作修改,公之于世。”现在本刊将这封信全文发表,以荐读者。     

王岱舆经学教育思想述评

王岱舆是明末清初的回族汉文译著家和经学教育家。在中国伊斯兰教由衰微走向进一步发展之际,王岱舆开始著书立说,实现他以儒解经、伊儒相通,立志发扬中国伊斯兰教的历史使命。王岱舆针对中国伊斯兰教的发展现状,系统地阐述了他的经学教育思想。本文主要围绕宗教教育思想、人性教育思想,以及慎修教育思想,对王岱舆的经学教育思想进行了述评。     

西夏番学不译九经考

本文校理西夏人对中原儒家经典的异译，并分析有关史料记载，指出西夏王廷虽然口头上在国内倡导儒学，但并未真正把儒家经典列为番学的必修课程，王廷没有组织过九经的翻译，番学出身的文臣也不研读九经。西夏人对中原儒学没有表现出像对藏传佛教那样的热情。     

由天人关系思想看王岱舆的文化认同

在王岱舆那里,天是与地相对应的一自然存在,其在宇宙中的位置,虽很重要,却不显赫。人却不然,他认为,人在宇宙中地位显赫,为万物之灵。对于天人关系,提出三个基本的判断,即天人同源、天人相依及天人相通。立足于人,却又不轻视天是王岱舆天人关系思想的一大特点。王岱舆的天人关系体现出他深刻的伊斯兰文化认同的立场。     

Defacing Levinas: vision,veiling and the ethics of republican citizenship in France

In 2010, the French parliament passed legislation banning the concealment of the face in public in response to a highly publicised debate over the place of the full-face Islamic veil in French society. This essay explores the thus far unexamined relationship between Jewish-French philosopher Emmanual Levinas' ethics of the face-to-face encounter and France's so-called burqa ban. It draws particular attention to the role vision plays in the articulations of ethical comportment between French citizens that were used to justify the burqa ban. In his writing on the face, Levinas remarked more than once that ethics for him is an optics. I seek to demonstrate that his understanding of vision in relation to the face of the Other is a very different optics from that advanced in French anti-burqa discourse.     

Oestrogen Rising 2016: Ireland’s stained and bloodied cloths

A weaver, seamstress, laundress and artist, in this essay I shall spin a yarn, tangle a web, and construct a text(ile) of the inter-weave of narrative and identity that I define as my intellectual, textual, somatic and material/visual practice obsessions. My work explores ‘the places in-between’ in the entanglements of Irish and Northern Irish gender and identity, and in the abject fabrics of death and of desire. As an Irish feminist, sense-making of the complexities, conundrums, challenges and contradictions of my land, my cloth, my body and my culture owes much to Irish women before me who fought for female suffrage, and Irish women now – north and south of the border that divides the island of Ireland – who still struggle for equality of citizenship, social justice, human rights, and full reproductive autonomy. My contention is that when we accept that Ireland herself is a many-layered cloth, a stained and bloodied cloth, a cloth marked irreversibly by history, conflict, denial and abuse, stained by its own repression, marked through denial of all its people’s rights and needs, and bloodied by its greatest export, the haemorrhage of its people, then – polemical, didactic or reflective, with more compassion, empathy, humility and heart – we just might make peace with our past.     

论少数民族声乐演唱的艺术特征及发展

我国少数民族声乐演唱的艺术特征在风格特点、演唱方法、语言差异及表现形式上形成了各具特色的民族声乐文化,在继承、融合、借鉴和创新的过程中,不断发展与繁荣。本文就此问题作具体探讨。     

新疆南疆地区社会经济发展面临的问题、对策及其意义--新疆维吾尔自治区南疆地区实地调查

本文根据对新疆维吾尔自治区南疆地区部分农村进行实地调查所获取的第一手资料和所了解到的情况,对长期以来制约南疆地区经济发展的客观的和主观的原因,进行了实事求是的分析,提出了存在的问题和解决这些问题的措施及设想,阐述了西部大开发及发展南疆地区社会经济的重大的经济意义和政治意义.     

Fanon’s other children: psychopolitical and pedagogical implications

Discussions of the writings of theorist, psychiatrist and revolutionary, Frantz Fanon, in the fields of education and childhood typically focus on his account of a traumatic encounter with a white child, whose fear at the sight of a black man is said to create a vilified, racialised identity and installs an irreversible social and corporeal alienation. Yet Fanon’s writings include a range of other depictions of children, childhood and education which reflect his broader views of colonial and decolonisation processes that include recognisable tropes of classic developmentalism, including gender chauvinisms. Nevertheless, it is suggested that the diversity and complexity of child-related allusions across his texts allow for other critical readings that can inform educational debates on anticolonial analyses, of children, childhood and of their more general role in post and anti-development discourse.     

热贡鲁若中"玛泽"与藏族历史的渊源关系

文章从历史学、宗教学、民俗学等角度,将流行于黄南藏族自治州同仁县隆务河流域的六月会主体节目之一"玛泽"的文化内涵进行了新的探讨,并就"玛泽"节目的历史和宗教渊源关系,民俗形成过程,以及对军事、生产活动中的意义提出了自己的看法.     

羌族宗教信仰与藏文化的关系考察研究

岷江上游羌族宗教信仰是多元混杂的,导致这种现象的产生,既有历史的因素,又有现实的因素.历史的因素可追溯到古羌人时代,从那里我们可寻羌族宗教信仰之渊源的一些踪迹；现实的因素可从羌族地处藏彝走廊,受汉藏文化影响的现状中去采撷一些实际的表现.本文拟就羌族原始宗教信仰中的藏文化因子,羌族天神信仰与藏族民间宗教信仰的渊源,羌族和藏族有关人类起源传说的相似与区分,羌族原始宗教信仰与佛教文化的糅合等方面对羌族宗教信仰与藏文化的关系作一较为深入的考察分析.     

‘Chinese-Mexicans’ and ‘Blackest Asians’: Filipino American youth resisting the racial binary

This study provides a deeper understanding of the interracial connections not just between non-whites and whites, but among non-whites. Filipino American youth attending high school in New York City contended with a dominant bipolar racial discourse that marginalizes the racialized experiences of Asians and Pacific Islanders. However, instead of feeling invisible or marginalized, data point to how they negotiated a black–white racial discourse to decide when and how they enter dialogues about race. Filipino youth reconceptualized this racial binary to position themselves on a continuum to form the racial ‘middle ground’ between blacks and whites. Importantly, rather than a racial hierarchy that places whites at the top, youth used discursive strategies to place themselves on a racial continuum that emphasizes the interconnectedness among racial minorities.     

Breaking with English: the nation as ethnoscape1

Broken English and the bone people, a New Zealand film and novel respectively, fall into the category of nation‐building texts. Many narratives in this ‘genre’ accomplish cultural reunification through the family. However, these two works are particularly intriguing because they use land and specific spaces in order to work through these transcultural shifts as they are played out within the main characters' relationships. ‘Breaking with English’ is therefore not only a linguistic concept, but also a metaphor for the transculturation of bodies and land undertaken throughout these two titles.     

Orthodoxy and political myths in Balkan national identities

This article analyses the relationship between Balkan national identities and the region's dominant religion: Eastern Orthodox Christianity. After examining the concept of ‘symphonia’ between Orthodoxy and politics that developed during the Byzantine Empire, this article argues that the political myths that have emerged from Orthodoxy are the most potent in the Balkan mythical imaginary. Political myths have a direct impact on contemporary politics developing a threefold structure: the sacralisation of politics; the perception of the nation as a divine manifestation; and, the construction of a divine realm on earth.