原始宗教神话的回声——普希金小说《黑桃皇后》的神话诗学特征

《黑桃皇后》是普希金最著名的作品之一。传统的社会学批评方法难以全面理解小说高度凝练的情节结构和充满悬念与梦境和幻想的艺术魅力。神话理论和弗莱的神话原型批评方法能够透过扑克牌中的黑桃皇后、人物形象、情节发展等因素的表层,探寻到小说背后传来的人类社会童年时期的原始宗教神话的回声,领会到作品独特的神话诗学特征：神秘力量的信仰和对人的命运的影响以及善恶有报的观念、人物的原型意蕴以及悬念与意外、预感与征兆、幻觉与梦境、报应与劫运感等原始宗教神话成分对情节建构和表现主题的作用。     

超越新教伦理的艺术真实——兼述《红字》的宗教救赎观

霍桑对普遍的原罪与救赎的独到诠释是源于超越新教伦理的泛基督精神。因而以污点主人公、写情、社会救赎为特点的《红字》所表现的艺术真实具有轰动效应,是推动新教自身改革及美国文艺复兴的重要武器。     

杜维明对儒学宗教性问题的方法论批判

杜维明对贯彻新儒学三期的儒学宗教性问题进行反思,指出以西方话语为背景展开的新儒学研究等于是将儒学客体化,而儒学的真实问题以及精神特性就在这种主客二分的思维中消隐了。杜维明放弃了从终极存在的角度追问儒学宗教性的思路,回归人自身,从儒学中寻找人对于终极存在的体验,提出儒学独特的认知方式--“体知”。由此得出的结论是,儒学的宗教性在于对终极存在的肯认与追求。     

西方社会的邪教控制模式及其文化分析

西方社会允许邪教合法存在、但依法监控其活动以防范邪教犯罪行为发生的邪教控制模式是西方社会特定的宗教文化、政治文化和法律文化的产物。从文化的角度看,这种模式既有其合理的一面,又有着致命的缺陷。西方社会对这种缺陷进行了文化上的检讨,但由于自由主义文化内在的缺陷使得已有的检讨不彻底,也无法为更有效地建立反邪教模式提供文化上的支持。     

云南少数民族民居灵物的人类学研究

本文运用人类学理论方法,对在云南少数民族民居建筑中普遍存在、内容多元、形式丰富、极富功利色彩的民居灵物进行与之有结构性关联的少数民族宇宙观、宗教仪式禁忌和空间象征几个范畴的解读,以阐释民居灵物所蕴含的丰富的地方性知识和其背后的文化意义.并时与之相关的中国少数民族文化遗产保护的现状与策略提出个人观点.     

明末到民国时期康区宗教性集会与集市之关系考察——以甘孜镇为例

宗教性集会是藏传佛教传统文化的重要内容,既有宗教和文化娱乐的功能,还具有经济功能--为剩余产品的交换提供时空条件.这样,借助宗教性集会形成藏区集市.文章以甘孜镇宗教性集会、集市为例,简要探讨明末到民国时期这一时间段内,康区宗教性集会与集市的关系及其特点.     

Human capital,family structure and religiosity shaping British Muslim women’s labour market participation

Economic activity among Muslim women in the UK remains considerably lower and their unemployment rate significantly higher than among the majority group even after controlling for qualifications and other individual characteristics. This study utilises two data sets to explore possible factors underlying these differences, such as overseas qualifications, language skills and religiosity. It reveals that while religiosity is negatively associated with labour market participation among British Christian-White women, economic activity among Muslim women are not negatively affected by high religiosity. Furthermore, family structure and the presence of dependent children were among the most important factors explaining the latter’s labour market participation, although these relationships were moderated by qualifications. More women with higher qualifications were economically active even if married and with children, although some of them experienced greater unemployment, probably due to discrimination in recruiting practices and choices and preferences on religious grounds.     

Institutional Governance of Minority Religious Practices: Insights from a Study of Muslim Practices in Danish Schools

An increasing number of studies are concerned with the ways in which the religious practices of Europe's minority populations are accommodated on the political, national and local levels. In this article, I present a case study of Muslim practices in Danish schools. The study is an investigation of how and why six selected practices are governed in Danish schools: halal food, fasting, prayer, head scarves, holidays and mosques. The results underline the importance of the specific practice in question for the way in which it is governed: some practices are easily accommodated, while others are rejected outright by the schools. Furthermore, the study demonstrates how governance of Muslim practices is developed in the absence of national regulation and against the prevailing ideals in the Danish public debate. In fact, the governance developed seems to be a direct response to the number of Muslim children in school and in line with general school ideals of inclusion. However, the results also indicate that more direct involvement by local or national authorities might push schools to be more exclusive with regard to Muslim practices.     

儒教宗教论的再讨论——中国宗教社会学的视角

“儒教是否为宗教”的几十年争论,焦点集中在儒教是否有一个至上神,是否存在以此为中心的宗教制度或组织。实际上,即制度即分散的社会存在形式,决定了中国儒教的关系主义宗教模式,进而摆脱了以至上神为核心的宗教定义方式,决定了儒教的宗教性表达形式,不像基督教那样,具有一神教排他性而予以制度化。因此,儒教既有对现实权力秩序的制度依赖,亦有个人信仰者的弥散型道德讲求。其大,可囊括天下;其小,能独善其身。这就建构了中国儒教的社会学意义。     

唐代大海寺的佛教造像

大海寺始建于北朝,盛于唐代,北宋以后衰落。大海寺遗址出土的佛教造像以唐代中晚期造像艺术成就最高。文章探讨了大海寺的历史,并着重分析了唐代大海寺的佛教造像、宗教信仰及造像艺术。