哈萨克斯坦的宗教现状

自古以来,哈萨克斯坦就是一个多民族、多宗教的国家,世界三大宗教在这里都有自己的组织和信众。独立后,哈国的宗教气氛异常活跃,宗教团体和信教人数迅速增加,宗教的社会功能不断扩大。文章论述了哈国的多元宗教现状、国家的宗教政策及宗教生活的某些特点,并通过社会调查资料分析了社会群体对不同宗教的宽容程度和政府对宗教信仰权利的保障情况。文章认为,虽然近年来哈萨克斯坦信仰伊斯兰教的人数在逐年增加,但人们对待不同宗教的态度普遍较宽容,这为减少因宗教而起的民族冲突提供了可能。     

论美国西进运动的原动力

美国西进运动在其本国的发展史上意义重大,其成因是多方面的,既有政治、法律、宗教、自然,也有文化、经济、移民、个性等方面的原因、本文将就美国西进运动的成因进行探讨。     

术语的翻译现状及其规范化

术语在科技发展、文化传承和社会进步中起着举足轻重的作用。但术语有科技术语和社会科学术语之分。科技术语具有严密性、简明性、新颖性以及名词化等特点,语义单一,定义相对精确而固定,翻译时相对歧义较少。社会科学术语则具有深厚的语言和文化内涵,以及时代性与学科局限性等特点,翻译时容易产生歧义。社会科学术语的翻译可采用意译或直译加注的方法,以利于目的语读者真正理解其术语中所包含的文化内涵,同时还可根据术语构词法进行翻译创新。     

中印比较视野中的印度文化

文化是一个民族的外在标识,更是一个民族精神的灵魂。作为世界上最古老的两个文化体系,中国和印度虽处在相近的地理位置,具有相似的社会结构,但两种文化却不尽相同。比较中印思维方式上的“天人合一”与“梵我同一”,精神追求上的“伦理道德”与“宗教解脱”,民族心理上的“凝聚同化”与“宽容包容”,我们发现,印度文化是具有极大包容性、强烈宗教性、深刻内省性特质的宗教文化。     

Faith,Flight and Foreign Policy: Effects of war and migration on Western Australian Bosnian Muslims

This article examines the nexus between war, religion and migration through a series of qualitative interviews with Bosnian Muslim humanitarian entrants to Western Australia. By utilising a three‐tiered model for assessing religiosity, the interviews reveal that a substantial number of participants placed a greater emphasis on Islam during the Balkan conflict. The way in which individual religiosity was expressed upon resettlement in Western Australia was largely determined by pre‐migration religiosity and postmigration contact with other Muslims. In particular, migrants with a low level of Islamic knowledge tended to internalise the values and ideas of more conservative Muslims upon arriving in the receiver‐nation. Meanwhile, those with a well‐developed pre‐migration understanding of Islam tend to resist outside influence and continue their original beliefs and practices. The findings demonstrate that conflicts at the state level frequently precipitate psychological crises of identity at the personal level; this in turn has an effect on the cultural and political landscape of migrant receiving nations.     

Religion and Spirituality in Social Work Education and Direct Practice at the Millennium: A Survey of UK Social Workers

Correspondence to Dr Leola Furman, 1201 Yale Place, Minneapolis, Minnesota, 55403, USA. E-mail: furmanlfurman{at}aol.com Summary In recent years, an expanding body of social work publicationsand professional conference presentations has materialized inthe United States due to a resurgence of interest in spiritualityand religion. In order to explore the level of interest in theUnited Kingdom, a random sample of 5,500 practising social workersfrom the British Association of Social Workers (BASW) membershipwere mailed a questionnaire that examined religious and spiritualbeliefs, practices and affiliations. A total of 789 BASW membersin direct practice from England, Scotland Wales, and NorthernIreland returned questionnaires, a response rate of 20 per cent.The majority of respondents believed that spirituality was afundamental aspect of being human. More than three-quartersof the sample reported little or no content on religion andspirituality in their training programme. Respondents stronglyapproved of raising the topic of religion and spirituality withclients who are experiencing terminal illness or bereavement.This also held true in matters of adoption and foster parenting.Approximately 47 per cent of all respondents believed that includingreligion and spirituality in direct practice was compatiblewith social work’s mission. This sample may representthose social workers with a stronger interest in religion andspirituality than a random sample of the general populationof UK social workers. These findings, nevertheless, raise concernabout the availability of practice models and training curriculafor social work practitioners and students.     

Comparative study of attitudes to religious groups in New Zealand reveals Muslim-specific prejudice

ABSTRACT

The March 15th terrorist attack started a national dialogue about prejudice in New Zealand. Previous research has investigated attitudes towards Muslims in comparison to ethnic minorities. However, presently, there are no nationally representative studies in New Zealand systematically comparing attitudes to Muslims with attitudes to other religious groups. Here, we present evidence from the New Zealand edition of the International Social Survey Programme module on religion, a national postal survey (N?=?1335) collected between September 2018 and February 2019. We assess perceived threat and negativity towards Christians, Muslims, Hindus, Buddhists, Jews, and Atheists. We find substantially greater perceived threat and negativity towards Muslims compared with other groups. In particular, older people, New Zealand Europeans, men, and those with more right-wing attitudes report greater threat and negativity towards Muslims. In line with previous studies, higher religious identification and higher education predict greater acceptance. Taken collectively, these results reveal that the Muslim Acceptance Gap in this country is substantial, and greater challenges for acceptance are evident among lower-educated, right-wing, older, secular, and male populations. The magnitude of this gap reveals a substantial challenge to the future of New Zealand where religious and secular people can live without evoking prejudice.     

两种自我的概念:东方的和西方的

文章通过对东、西方文化中两种不同的自我概念的考察 ,区分了假定我和真我以及与此相关的小我和大我、本我和自我等概念。文章认为 ,从假我中心性 (盲目的自我关怀 )转变为与终极实在相关的真我 ,是一种创造性的转变 ,是从一种原子主义的实体到整体之必然的组成部分的转变     

论印度神话中的人文关怀

在印度的吠陀文学和世俗文学中 ,存在丰富多彩的神话故事。这些神话中宗教精神和世俗精神并存 ,它们从不同的文化视角体现了人对自我生命价值和意义的探究 ,体现了以人为本的思想。从宗教的层面上看 ,神话中所赞美的神和与命运抗争的半人半神的英雄 ,实际上是人类向自己提出的人生规范 ,最终还是突出了人在宇宙中的主体地位。从世俗的层面上看 ,神话中包含着一种世俗精神 ,即热爱生活 ,追求幸福 ,执著于作为人的合理愿望。同时强调人的情感 ,推崇人性的和谐。总之 ,印度神话中体现了人类关注命运的主题 ,以及对人文价值、终极关怀的寻求     

我国“教育与宗教相分离”的法律原则

资本主义国家中宗教势力对教育的垄断很早就已产生,且十分突出,直至近现代,宗教并未完全与教育分离.我国将"教育与宗教相分离"确立为教育法律基本原则,这是一项中国特色的原则.对于一些邪教组织以宗教名义对教育领域的渗透及危害,必须坚决制止,并实行依法治教.