中西方邪教基本概念的区别

为了深刻理解中西方邪教基本概念的区别,并在此基础上清晰准确地认识邪教的本质特性,从宗教学、心理学、社会学、法学、政治学等不同学科的角度对中西方邪教基本概念的区别进行了全面系统的分析,并对中国学术界关于邪教特性的繁多看法作了批判性回顾,认为邪教的本质属性体现在宗教性和社会性两个方面,前者表现为宗教异端性,后者表现为社会危害性。缺此二性中的任何一种,则不成其为邪教,而邪教的其他一切属性均由这两种属性演化而来。     

高校防范邪教渗透的措施与建议

近年来,高校邪教渗透案件时有发生.文章从分析邪教组织渗透高校的活动特点入手,提出了高校防范邪教渗透的原则与措施.     

豫北“香童”群体概览

“香童”是豫北对民间信仰中灵媒类人物的统称,他们拥有“看香”、“附体”、“有眼”等各种灵异能力。其灵异能力有的为先天具备,更多则源于后天有目的的训练。“香童”以家庭和庙宇作为空间,从事治病、解事、“传功”、“跑功”等行善积德的“练功”活动。同时,香童的生存、活动环境和当下的社会情势也导致其行为中“邪道”的产生,给社会带来一定的危害。     

简论宗教思维与邪教思维之区别

邪教是今天社会的一大祸害。从理论上对邪教进行剖析 ,邪教不同于一般宗教有二大特点 :一是邪教只肤浅地停留在宗教信仰层面 ;二是邪教极力明示信徒反理性和抛弃现实。     

Custom,Law and Ideology in Papua New Guinea

This paper seeks to illustrate some of the distinctive national features of the relationship between custom, law, and ideology in Papua New Guinea. While the concept of ‘native custom’ was initially the creation of Australian colonial law, the relationship between custom and law acquired a new complexion around the time of national independence in 1975, and the political use of the Tok Pisin words kastom and lo, both then and since, reveals that their relationship is not like that of the two things commonly known as ‘custom’ and ‘law’ in the English language or the political discourse of a country like England or Australia. Instead, their relationship has to be understood through an exploration of the metaphorical use of the Tok Pisin word rot (‘road’), which seems to stand for something midway between a ‘cult’ and an ‘ideology’, and through an understanding of the way in which the social relations of large-scale resource development have transformed the post-colonial political landscape.