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71.
崔名芳 《聊城大学学报(社会科学版)》2015,(3)
唐代农村家庭信仰礼俗是当时农村家庭日常生产生活习惯在地域群体头脑意识中不自觉的精神和行为反映.这种信仰礼俗既是一种文化传承现象,又具有时代性.唐代农村家家户户都有对神灵的信仰,融合唐代社会的开放风气和宽刑务简的统治政策,形成了具有时代特征的农村家庭信仰礼俗.本文对唐代民间这种约定俗成且根深蒂固的观念及其形成的原因和具备的特征进行了较为深入的探析. 相似文献
72.
本文结合政治心理学原理,对乔治·w·布什的中东政策进行分析,认为布什的家庭背景、宗教信仰、工作经历等因素对其政治人格形成起了关键作用,美国的中东政策实际上是布什政治人格的真实反映。 相似文献
73.
宗教原教旨主义者的末世论成了全球社会政治冲突一种不可忽视的动因,它不仅导致了许多国家内在的社会政治断裂,也加剧了当今伊斯兰世界与西方的矛盾和冲突。巴以冲突就是一个末世论产生重要影响的典型个案。末世论是以色列的信仰者集团、美国的基督教右翼积极在巴勒斯坦被占领土上推进定居点运动,阻扰和平进程的重要动因。这两者的进攻性行动破坏了伊斯兰世界的认同,损害了他们的权利、尊严和拯救前景,从而引起哈马斯、真主党等激进伊斯兰主义者同样带有末世情结的伊斯兰群体以圣战为主要形式的抗争。 相似文献
74.
与义和团有着一定渊源关系的铁布衫(金钟罩)、八卦教等民间宗教在发展过程中吸收了一些道教信仰的成分,在义和团另一大来源神拳中道教影响也很大.道教教义中的八卦在义和团揭帖中多有使用.原本用来宣达神意、驱妖捉鬼、祈福攘灾的道教符咒在义和拳、义和团中广为流传.武器处于明显劣势的义和团在与列强的武装对抗中,急于引进神秘性的咒语、泛化咒语,用以壮胆助威.在义和团揭帖中频频出场的张天师以及玉皇大帝、洪钧老祖、吕洞宾等道教神仙是义和团排外灭洋勇敢精神的坚强支柱之一.然而事实证明,单靠这种传统的民间信仰的精神力量是无法战胜外敌的. 相似文献
75.
A new control chart is proposed by using the belief statistic for the exponential distribution. The structure of the proposed control chart is given to measure the average run length for the shifted process. The comparison of the proposed chart is given with the existing charts in terms of the average run lengths, which shows the outperformance of the proposed chart. The performance of the proposed control chart is also discussed with the help of simulated data. 相似文献
76.
《Public Relations Review》2020,46(1):101817
In most European countries, the once well-established Christian denominations have been losing ground over the past century. Against this backdrop, what kinds of communication do churches/religious groups use to stay relevant and connect with their memberships? On the one hand, religious sociologists emphasise the importance of face-to-face communication for religious groups, to maintain authenticity and plausibility structures (especially in a pluralistic and secular world). On the other hand, media and communication scholars underline the opportunities to be found within mediated communication. This leads to the question of whether the churches’ communication with their members has shifted from face-to-face communication to more mediated communication. A comparative case study based on a multi-level mixed method design provides insights into the membership communication of the two major German denominations (Protestant and Catholic). The findings illustrate a clear shift from face-to-face to mediated communication at the upper church levels. Interestingly, only a small minority of the public relations professionals surveyed referred to the importance of face-to-face communication and its authenticity. In stark contrast to the professional level communication, congregations still concentrate on face-to-face and traditional mediated communication. 相似文献
77.
Tony N. Brown Mark K. Akiyama Ismail K. White Toby Epstein Jayaratne Elizabeth S. Anderson 《Race and social problems》2009,1(2):97-110
The present study addresses the distinction between contemporary and old-fashioned prejudice using survey data from a national
sample (n = 600) of self-identified whites living in the United States and interviewed by telephone in 2001. First, we examine associations
among indicators of contemporary and old-fashioned prejudice. Consistent with the literature, contemporary and old-fashioned
prejudice indicators represent two distinct but correlated common factors. Second, we examine whether belief in genetic race
differences uniformly predicts both types of prejudice. As might be expected, belief in genetic race differences predicts
old-fashioned prejudice but contrary to recent theorizing, it also predicts contemporary prejudice. 相似文献
78.
Brian Starks 《Qualitative sociology》2009,32(1):1-32
Through qualitative analyses of 50 in-depth interviews with Catholics in three Midwestern cities, I investigate the role of
religious movement organizations in the formation of Catholic identities. I find that movement organizations and elites tend
to have little direct impact on the formation of Catholic parishioners’ identities in my sample. While movements’ disruptions
and interactions with media are useful for generating debate and wider recognition of religious disagreements, my respondents
are not usually socialized by nor do they identify with familiar movements when they call themselves traditional, moderate,
and liberal. Most are uninterested in and unacquainted with movement organizations and publications. Instead, their religious
identification is a form of religious mapping, which reflects their self-understood position vis-à-vis recognized cultural
conflicts within the larger religious community. While movements play a limited role, I argue that we should be wary of conceptualizing
Catholic identities as products of movement groups or parachurch networks since most Catholic identity-work occurs within
families and parishes, as opposed to movements or parachurch organizations.
Brian Starks is Assistant Professor in the Department of Sociology at Florida State University. His previous research has examined religion’s role in shaping parental values towards autonomy and obedience over the past two decades. He has also explored the effects of downsizing and layoffs on belief in the American Dream and the importance of significant others in understanding racial differences in educational expectations. Broadly understood, his research highlights the ways that people’s outer lives shape their inner selves, and he has focused on historical shifts within American life pertinent to discussions of American exceptionalism. His most recent research is centered on understanding the religious and political divisions that have arisen within the U.S. over the past quarter century. 相似文献
Brian StarksEmail: |
Brian Starks is Assistant Professor in the Department of Sociology at Florida State University. His previous research has examined religion’s role in shaping parental values towards autonomy and obedience over the past two decades. He has also explored the effects of downsizing and layoffs on belief in the American Dream and the importance of significant others in understanding racial differences in educational expectations. Broadly understood, his research highlights the ways that people’s outer lives shape their inner selves, and he has focused on historical shifts within American life pertinent to discussions of American exceptionalism. His most recent research is centered on understanding the religious and political divisions that have arisen within the U.S. over the past quarter century. 相似文献
79.
侯志强 《山西农业大学学报(社会科学版)》2013,(12):1287-1291
大学生宗教信仰教育是加强和改进大学生思想政治教育工作的重要内容。当前大学生信教的比例从绝对数来看已经不是少数,宗教与大学生的距离越来越近,宗教暧昧现象日益普遍。高校应坚持宗教与教育分离、宗教为社会主义现代化建设服务的原则,培养大学生的科学精神,切实加强对他们的心理健康教育。 相似文献
80.
由于地理位置独特和多民族汇聚,珍贵而独有的古老宗教文化遗迹在中东地区比比皆是。中东宗教文化遗产有其特殊的表现方式、外在审美价值、精神内涵和历史意义。但该地区的宗教文化遗产具有易受攻击性、掠夺性和价值不可取代性等特点。战争、人为因素、自然环境等多方面原因使这些遗产遭到了严重的破坏,并正面临着新的威胁。对中东地区宗教文化遗产的保护应从强化保护意识、建立专门教育机制、加强国际合作与对话、利用高科技手段等诸多方面入手。 相似文献