犹太教、基督教和伊斯兰教视阈中耶稣形象之比较研究

世界三大"一神教"犹太教、基督教和伊斯兰教被称为"亚伯拉罕宗教",它们在圣贤人物、历史渊源、教义理论以及地理位置上存在着千丝万缕的联系。围绕着如何看待耶稣这个宗教历史神秘人物而形成的神学信仰和教义体系,是其中最令人瞩目的一个篇章。三大"一神教"因各自看待耶稣的立场不同而朝不同的方向发展,从而巩固、创新或者构建了各自的神学信仰和教义体系。站在比较宗教学的多元视角上,把它们对耶稣所持的不同立场进行比较研究是一个非常有趣的课题,不但具有追求宗教间相互理解、和谐共存的现实意义,而且对我们当前建设和谐社会、构建全球伦理也有理论启迪意义。     

浅谈穆罕默德·阿布杜的"存在神学"观

“存在神学”问题是东西方文明,尤其是宗教学和宗教对话问题研究中非常重要的大问题。有位宗教学家说过,没有各宗教之间的和平,便没有各民族之间的和平。没有各宗教之间的对话,便没有各宗教之间的和平。没有对各宗教之基础的研究,便没有各宗教之间的对话。为使人们对伊斯兰的“存在神学”问题有明确认识,本文拟就伊斯兰现代主义者穆罕默德·阿布杜的“存在神学”观,做较为深入的研究。     

面向21世纪的信仰间对话:犹太教、基督教与穆斯林围绕经典的辩读

本文作者以其个人学术经历为切入点,详细阐述了"经文辨读"这一跨宗教,跨信仰研究方法、现状以及其特点。以及"经文辨读"这种方法同其他的跨宗教研究方法"比较神学"之间的区别和联系。并且对经文辨读此种方法进行了天主教上的溯源,追溯到梵二会议的精神。同时他对于"经文辨读"的未来发展也提出了自己的展望和倡议。     

比较神学、佛耶对话与基督教中国化

<正>佛耶对话:大乘基督教神学游斌:你最近主讲伯明翰大学的"吉百利讲座",请问这是一个什么性质的讲座?你将在这个讲座上发表的讲演整理出版,也就是你的新书《大乘基督教神学》,可否简单地介绍一下你的主要观点是什么?它在宗教对话方面做了哪些新的尝试呢?     

犹太人的宗教选择:“宗教市场论”的视角

一般认为犹太民族历尽磨难而始终能够实现新的发展,得益于其坚定的犹太教信仰,但是犹太历史上不同处境下确实客观存在一些犹太人被迫或主动改教、改宗的行为。运用"宗教市场论"这一宗教社会学理论可以对这种现象给出合理解释。通过对犹太教历史相关史实的分析,揭示出社会资本与宗教资本之间存在一种张力,而且这种张力表现为此消彼长的关系,并贯穿于犹太人进行宗教选择的整个过程。犹太人正是基于对这种张力的消长判断,来做出"理性"的宗教选择。相较之下,传统犹太教更为看重宗教资本,而近代以来的犹太人则偏向社会资本。纠结于二者之间的现代犹太人往往选择折中处理,从而推动了保守派犹太教的发展。     

神圣基核与历史理性——神学人类学管窥之二

作者比较基督诸教,提出1.神学人类学不同于宗教人类学。宗教人类学与上帝创世观或神灵信奉并非必然一致,而神学人类学则作上帝或神灵宇宙观的理解。宗教人类学多从宗教外部认识其功能系统;神学人类学由宗教内部认知神界宗旨、神域历史、神圣意义,即研究者与宗教研究内容及其表达融合。宗教人类学内容各异,神学人类学基本据神学形态。2.神职、教徒据上帝意志、教义经典和神教本位,以神启感召或圣灵信仰解说人类学事项,为神学本体的神学人类学;信徒或人类学者据主位神圣信仰、圣事体验和学科理论解章,为人类学本体的神学人类学。3.仪式是神阶与信徒一同抑或分自、乃至个人寻求神学意义之祈祷感验体悟的过程与载体,并非仅如涂尔干所言之集体表征,亦是神圣性、宗教正统性、象征性之表征。4.广义神学包括其教阶体系实践,故宗教修行涵括教会及其神职和信众双主体层面。5.神学人类学关注宗教何以引导认知、过程与结构。审视作为与国家历史并行的宗教历史可以认为,人类世界可分类为宗教和世俗两大界域。6.新教提供了神学人类学的认知基础,其本身即神学人类学化的过程。正教-天主教-新教承载神学人类学之形构。     

中国特色基督教思想体系的跨文化构建

在深入推进宗教中国化的过程中,引导各宗教建设与中华优秀传统文化相交融、与现代精神相一致的中国特色宗教思想体系,是中国特色宗教学的重要内容,也是引导宗教与社会主义社会相适应的关键环节和核心抓手。本文将以中国特色基督教思想体系的跨文化构建为主要问题,考察它在中国特色宗教学中的重要角色。通过考察当前国际宗教学界各种宗教间对话、跨文化(跨宗教)神学的进路,本文认为中国特色基督教思想体系的跨文化构建需以“返本开新”为总体方法论,对广义的基督宗教思想传统进行六个“Re”的工作,即修复、重溯、回归、重构、重建、更新(recover,retrieve,restore,reconfigure,reconstruct, renew),从而在与中华文化的对话中形成中国特色基督教思想体系。最后,本文将依照“结构创新带动思想创新”的理路,提出一个以基督教圣经学、基督教教理学、基督教心性学、基督教伦理学和基督教礼仪学等为基本面向的“水晶式”正方体的思想架构,为中国特色基督教思想体系的建构提供一个讨论的起点。     

宗教对话与精神资源的共享

宗教作为文明的一种表现形式,是人类精神信仰的集中体现。不同宗教之间的对话古已有之,是不同宗教文明交往历史长河中的主流。虽在西方文明史上,确有不少借着宗教名义发动的宗教战争,但宗教对抗不是人类发展史的本质。尤其是在中国这样一个传统的、历史悠久的多宗教信仰国度,文明之间、宗教之间也曾很好地实现过对话和融合。中国自古"汉唐气魄"为标志的文化包容性,形成了一种影响深远的国家胸怀。作为一个多民族多宗教的国家,在"以和为贵"的文化传统影响下,多种宗教和平共处,一直远离宗教冲突和战争。宗教本身是和平的而不是暴力的资源。因此,我们应充分挖掘这一资源,使它为人类社会的和平发展发挥积极的作用。     

国族构建与宗教的现代化

本文是两位作者就中国宗教的比较研究从宗教多样性的研究、国族化与重新发现"宗教"、中国宗教与印度宗教的比较研究、中国宗教的特殊性、和谐宗教与文化多样性等角度进行的对话。     

宗教对话视野下制度化宗教与民间信仰的并存与互融——以云南省勐简大寨黄衣佤族宗教信仰情况为例

本文以勐简大寨村南传上座部佛教与民间信仰关系为例,探讨了制度化宗教与民间信仰的互融共生特性,分析了这种互融共生特性在当前宗教对话中的现实意义。     

传承与开新——伊本·赫勒敦“文化科学”理论的突出贡献

伊本·赫勒敦是中世纪伊斯兰世界著名的思想家,历史哲学和社会哲学的奠基人。伊本·赫勒敦在学术方面的突出贡献是在对古希腊和以往伊斯兰思想家学术成果批判吸收的基础上,在理想与现实、宗教与理性的博弈中,以现实社会为蓝本,运用理性的的思维方法创建了一门研究文化模式的新学科——文化科学。其文化科学理论在努力探寻社会运行基本模式的过程中,形成了文明形态史观、社会哲学和历史哲学的基本理论,这些理论不仅在中世纪有重要影响,而且对斯宾格勒、孔德、维科和孟德斯鸠等后世学者在这些领域的研究也有着潜在的影响力。     

西部民族地区经济发展方式转变测评

加快经济发展方式转变是我国经济社会领域的一场深刻变革,西部民族地区经济发展方式的转变对我国全面建设小康社会和实现区域协调发展具有重要的意义。本文立足于西部民族地区经济社会发展实际和西部民族地区经济发展方式转变的内涵,构建西部民族地区经济发展方式转变测评指标体系,运用指标体系测评西部民族地区"五区三省"经济发展方式转变的程度,最后基于测评结果提出加快西部民族地区经济发展方式转变的路径。     

“Every Shut Eye, Ain’t Sleep”: The Role of Racism-Related Vigilance in Racial/Ethnic Disparities in Sleep Difficulty

Although racial/ethnic disparities in health have been well characterized in biomedical, public health, and social science research, the determinants of these disparities are still not well understood. Chronic psychosocial stress related specifically to the American experience of institutional and interpersonal racial discrimination may be an important determinant of these disparities, as a growing literature in separate scientific disciplines documents the adverse health effects of stress and the greater levels of stress experienced by non-white compared to white Americans. However, the empirical literature on the importance of stress for health and health disparities specifically due to racial discrimination, using population-representative data, is still small and mixed. In this paper, we explore the association between a novel measure of racially salient chronic stress—“racism-related vigilance”—and sleep difficulty. We found that, compared to the white adults in our sample, black (but not Hispanic) adults reported greater levels of vigilance. This vigilance was positively associated with sleep difficulty to similar degrees for all racial/ethnic groups in our sample (white, black, Hispanic). Black adults reported greater levels of sleep difficulty compared to white adults. This disparity was slightly attenuated after adjustment for education and income. However, this disparity was completely attenuated after adjustment for racism-related vigilance. We found similar patterns of results for Hispanic compared to white adults, however, the disparities in sleep difficulty were smaller and not statistically significant. Because of the importance of sleep quality to health, our results suggest that the anticipation of and perseveration about racial discrimination is an important determinant of racial disparities in health.     

Changing Representations of National Identity and Political Legitimacy: Independence Day Celebrations in Israel, 1952–1998

The construction of meaning and the invention of tradition always take place within a social and political context. Hence, the apolitical purpose of memory and the apolitical utility of national identity, in a broad sense, are linked to power; to the myriad and diverse efforts to maintain, stabilise and perpetuate that power. Focusing on official acts of commemoration, this article explores how political legitimacy—the primary basis for stabilising power—is reflected in and constructed by the constitution of national identity that is linked, in turn, to the definition of collective memory. To this end, the author examines the link between the official articulations of political legitimacy and the official constructions of the nation in Israel, and how these have changed over time. This is accomplished by providing a systematic reading of the texts constituted by the main Independence Day celebration in Israel—in particular, the ceremony known as the ‘Lighting of the Torches’—during the first fifty years of Israeli sovereignty (1952–1998).     

The Woking Mosque Muslims: British Islam in the Early Twentieth Century

This paper discusses the views and social character of the group of British Muslims, centred round the Woking Mosque in the period immediately following the First World War. It argues that this group had four distinctive characteristics. First, it formed its own cultural community, rather than joining a pre-existing ethnic community. Second, it espoused an orthodox but modernistic Islam, influenced by—while not sharing the distinctive doctrines of—the Lahore Ahmadiyya. Third, it faced a leadership problem. Other than Khwaja Kamal-ud-Din (who played a key role in the group's early days, and who was a leading member of the Lahore Ahmadiyya, but had been given a specific brief not to spread their distinctive doctrines), the group was in many ways thrown upon its own resources. Here, Marmaduke Pickthall—subsequently the author of The Meaning of the Glorious Quran—played a major role. But while he had good colloquial and subsequently classical Arabic, his knowledge of Islam was largely self-taught. A final problem here was posed by the fact that the group attracted some converts—including Lord Headley—who exercised considerable influence because of their social standing, but whose knowledge of Islam was limited.     

Reflections on liberalism,policulturalism, and ID-ology: citizenship and difference in South Africa

How do nation-states in the twenty-first century, nation-states increasingly forced to come to terms with the ethnic heterogeneity of their citizens, deal with the problem of cultural difference? How, in particular, does the Constitution of post-apartheid South Africa — widely believed to be the most enlightened in the contemporary world, the most tolerant of diversity — strike a balance between the ‘One Law’ of ‘The Nation’ and the plurality of customary beliefs sustained, as a matter of right, by the various peoples who make up this postcolony? What happens, in the course of everyday existence, when Constitution and Custom appear to contradict one another — and to do so in such a manner as to raise questions of basic human rights, of freedom of belief, even of life-and-death? These questions are addressed in the paper through a critical, broadly situated analysis of the confrontation between the Constitution of South Africa and the Kingdom of Custom that continues to prevail in one of its provinces, the North West. By exploring a complicated case that drew the State, via its Human Rights Commission, into open conflict with a Tswana chiefdom — a case about death rituals argued, before a high court judge, in the lexicon of modern jurisprudence — it shows how a ‘living constitution’, tolerant of everyday ambiguity, is being forged in the space of strategic engagement opened up by the alternative languages and cultures of legality that exist in this ‘policultural’ postcolony. And in others like it.     

U dhashay—Ku dhashay: Genealogical and Territorial Discourse in Somali History

Genealogical reckoning has always been a prominent aspect of Somali social organisation long characterised as a ‘segmentary’ lineage-based political system. Beyond this ethnographic foundation there was also a widely-held view that the Somali nation—despite the inherent ‘republicanism’ of the segmentary system—did at least possess a distinctive and inclusive ‘national’ genealogy. However for a decade now—following the collapse of the unified state of Somalia—authors have been re-examining the basic assumptions of the Somali nation. True to the traditions of the segmentary system they describe, a younger generation of scholars has challenged their elders and these youthful revisionists have uncovered the ethnic and even ‘racial’ complexity of the Somali state and questioned the dominant national genealogical discourses. This article asks that the dominant genealogical framework of Somali studies be taken back to its local contexts, and that descent by lineage (or indeed race) should be seen as only one part of the repertoire of political legitimacy in Somalia.     

略论民族关系研究的构成要素及其启示

民族关系研究是当前人文社会科学研究的一个热门话题.本文通过参阅中外有关民族关系研究的文献.对其构成要素进行了梳理和总结,希冀对同仁在该话题与背景下的研究提供可资借鉴之处.     

三岩改土归流论析

随着国家权力的逐步深入,三岩社会在清末改土归流后最终成为国家直接统治下的地方。然而各种国家权力符号却遭遇到传统文化的制约,集中表现在寺庙——宗教、学校——教育以及始终纠缠着三岩人的人地矛盾等方面。本文通过分析进入国家的三岩社会身份认同体系的变迁过程,指出国家在打破传统的认同机制的同时,也给三岩社会提供了解决人地矛盾的新机遇。     

魏建功先生与民间文学——纪念魏建功先生百年华诞

文章概述了作为语言学家的魏建功先生对民间文学的研究和学科建设做出的贡献。