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I Am Young, Religious and/or Spiritual—Is It Beneficial to Me? Association of Religiosity, Spirituality and Images of God with Meaning in Life and Self-Esteem in Adolescents 我年轻、有宗教信仰和/或精神信仰--这对我有益吗?青少年的宗教信仰、精神信仰和上帝形象与人生意义和自尊的关系
IF 0.8 3区 哲学 0 RELIGION Pub Date : 2023-12-21 DOI: 10.3390/rel15010017
Alice Kosarkova, Marcela Fojtíková Roubalová
Religiosity and spirituality (R/S) have been suggested to be positive factors in adolescents’ well-being and development. The aim of this study is to explore the relationship of R/S and images of God with meaning in life and self-esteem in adolescents in a secular environment. A sample of Czech adolescents (n = 984, mean age 16.61, SD 1.21; 28% male) participated in an online survey. We measured religiosity, religious affiliation (Raf), religious attendance (Ratt), spirituality, images of God (IMG), meaning in life (ML), subdivided into components of presence (ML-P) and search (ML-S), and adolescents’ self-esteem (ASE). Religiosity, Raf, Ratt, and a higher level of spirituality were associated with ML-P, with odds ratios (OR) ranging from 1.56 (95% confidence interval (CI) 1.34–1.80) for spirituality to 1.88 (1.27–2.80) for church affiliation. ML-S was associated with religiosity, OR 1.41 (1.10–1.82), and spirituality, OR 1.73 (1.51–2.00). No associations were found for self-esteem. The combination of spirituality with Raf and Ratt led to associations with ML-P, ML-S, and ASE for those who were spiritual and affiliated/non-affiliated, with ORsof 2.14–6.00, as well as for those who were spiritual and attending/non-attending, with ORs of 1.84–4.84. Respondents who reported positive images of God were more likely to report an increase in ML-P, ML-S, and ASE, whereas those reporting negative images were more likely to report a decrease. Our findings suggest that R/S, in particular their mutual interactions with higher levels of spirituality and images of God, are associated with adolescent development and encourage the internalisation of R/S values among youth.
宗教信仰和灵性(R/S)被认为是影响青少年幸福和发展的积极因素。本研究旨在探讨世俗环境中青少年的宗教信仰和精神信仰以及上帝形象与人生意义和自尊之间的关系。捷克青少年样本(n = 984,平均年龄 16.61 岁,标准差 1.21;28% 为男性)参与了在线调查。我们测量了宗教信仰、宗教归属(Raf)、宗教出席率(Ratt)、灵性、上帝形象(IMG)、人生意义(ML)(细分为 "存在"(ML-P)和 "寻找"(ML-S)两个部分)以及青少年的自尊(ASE)。宗教信仰、Raf、Ratt 和较高的精神信仰水平与 ML-P 相关,其几率比(OR)从精神信仰的 1.56(95% 置信区间(CI)1.34-1.80)到教会信仰的 1.88(1.27-2.80)不等。ML-S 与宗教信仰相关,OR 值为 1.41(1.10-1.82),与灵性相关,OR 值为 1.73(1.51-2.00)。与自尊没有关联。灵性与 Raf 和 Ratt 的结合导致了灵性与附属/非附属者的 ML-P、ML-S 和 ASE 的相关性,OR 值为 2.14-6.00,以及灵性与参加/不参加者的相关性,OR 值为 1.84-4.84。报告上帝正面形象的受访者更有可能报告 ML-P、ML-S 和 ASE 的增加,而报告上帝负面形象的受访者更有可能报告 ML-P 和 ASE 的减少。我们的研究结果表明,R/S,尤其是它们与较高水平的精神信仰和上帝形象之间的相互影响,与青少年的发展有关,并鼓励青少年将 R/S 价值观内化。
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引用次数: 0
Biopolitics, Immunity, and Religion: A Brief Critical Reading of Roberto Esposito 生物政治、免疫与宗教:罗伯托-埃斯波西托评传简读
IF 0.8 3区 哲学 0 RELIGION Pub Date : 2023-12-21 DOI: 10.3390/rel15010018
João Manuel Duque
In Western culture, it is possible to trace an archeology of the political as an effect of theological-political devices (essentially Christian-inspired). If we add to this the evolution of politics, in modern times, towards biopolitics, then this relationship focuses on very concrete topics. This is the case of the immunological process—from a personal, social, and philosophical perspective—thoroughly analyzed by the Italian philosopher Roberto Esposito. In the context of his philosophical immunology, the place of religion is mainly archaeological and is interpreted critically: either as an immunization mechanism that results in self-immunization, destroying what it intends to defend; or in another way, from a perspective closer to the Christian tradition, as a “theological–political machine”, based on the “person” device, which ends up giving rise to binarisms that dissolve themselves into the One, by the domain of one of the poles. This article aims to critically analyze his position on both aspects, proposing a reading close to his thought but which is, at the same time, somewhat different. This proposal is directly inspired by neither a binarian nor an immunological, but rather a “ternary” trinitarian theology. The originality of the article lies in evaluating the place of religion within Esposito’s philosophical immunology—which has not been worked on—as well as in a critical discussion on his interpretation either of religion or of some theological–political devices; this critical approach is based on an alternative reading of the same topics.
在西方文化中,我们可以追溯到一种政治考古学,它是神学政治手段(主要是基督教启发的)的结果。如果我们再加上现代政治向生物政治的演变,那么这种关系就会聚焦于非常具体的主题。意大利哲学家罗伯托-埃斯波西托(Roberto Esposito)从个人、社会和哲学角度对免疫学过程进行了深入分析。在他的哲学免疫学中,宗教的地位主要是考古学意义上的,并被批判性地诠释:或者是作为一种免疫机制,导致自我免疫,破坏其意图捍卫的东西;或者是以另一种方式,从更接近基督教传统的角度,作为一种 "神学-政治机器",以 "人 "为基础,最终产生二元对立,通过其中一极的领域,将自身消解为 "一"。本文旨在批判性地分析他在这两方面的立场,提出一种与他的思想接近但同时又有些不同的解读。这一建议的直接灵感既不是二元论也不是免疫论,而是 "三元 "三位一体神学。文章的独创性在于评估了宗教在埃斯波西托哲学免疫学中的地位--这一点尚未被研究过--以及对他对宗教或某些神学政治手段的解释进行了批判性讨论;这种批判性方法是基于对相同主题的另一种解读。
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引用次数: 0
“O Piteous Spectacle! O Bloody Times!”: The Faithlessness of English Identity in 1, 2, and 3 Henry VI "啊,悲惨的景象!血腥的时代!":亨利六世 1、2 和 3 中英国身份的虚伪性
IF 0.8 3区 哲学 0 RELIGION Pub Date : 2023-12-21 DOI: 10.3390/rel15010013
Matthew Carter
Shakespeare’s Henry VI trilogy is jam-packed with spectacle: heads are severed and made to kiss, women dress as men and lead armies, ghosts predict the future, and a plethora of miracles take place all over the various locales we visit across fifteen acts. In fact, if “faith is… the evidence of things not seen,” as asserted by the author of Hebrews, then the Henry VI plays are entirely devoid of faith, by the merit of bringing miraculous events from the realm of faith into the realm of observational knowledge. Of note, then, is the fact that the trilogy depicts Henry as a weak king whose main virtue is his commitment to his faith. Compared to other kings in Shakespearean history plays, Henry is almost-constantly referencing the spiritual world, and the world he lives in is so full of miraculous happenings that miracles themselves run the risk of becoming banal. Perhaps surprisingly, given the trilogy’s thematic investment in miracles and spirituality, the English are defined in the plays as destroying or debunking miraculous spectacles. From Gloucester outsmarting Simpcox in his feigned healing to the putting-down of two witches (Joan in 1 Henry VI and Margery Jourdain in 2 Henry VI), it seems that, despite Henry’s incredible devotion, his courtiers raise skepticism to the level of modus operandi. In this essay, I hope to examine the way that the second Henriad depicts a version of England that places logic and skepticism in the seat of faith, while its ruler’s faith is often both uninterrogated and misplaced. Shakespeare stages a teleology of spectacle that highlights English faithlessness as a source of internecine struggle and insurrection, while also cautioning against naivete in the face of canny nemeses.
莎士比亚的《亨利六世》三部曲充斥着各种奇观:人头被砍下并亲吻,女扮男装并率领军队,鬼魂预言未来,15幕戏剧中的各个地方都发生了大量奇迹。事实上,如果正如《希伯来书》作者所断言的那样,"信仰是......未见之事的凭据",那么《亨利六世》剧中就完全没有信仰,因为它将奇迹事件从信仰领域带入了观察知识领域。值得注意的是,三部曲将亨利描绘成一个软弱的国王,他的主要美德是对信仰的执着。与莎士比亚历史剧中的其他国王相比,亨利几乎一直在提及精神世界,他生活的世界充满了奇迹,以至于奇迹本身都有变得平庸的危险。也许令人惊讶的是,考虑到三部曲的主题都集中在奇迹和灵性上,英国人在剧中被定义为破坏或揭穿奇迹的奇观。从格洛斯特智胜假装痊愈的辛普科克斯,到对两个女巫(《亨利六世前传》中的琼和《亨利六世后传》中的玛格丽-若尔丹)的贬低,尽管亨利的奉献精神令人难以置信,但他的臣子们似乎将怀疑主义提升到了工作方式的高度。在这篇文章中,我希望探讨第二部《亨利六世》是如何描绘出一个将逻辑和怀疑主义置于信仰之上,而其统治者的信仰却往往是未经审问和错位的英格兰版本的。莎士比亚上演了一场目的论奇观,强调英国人的无信仰是内部斗争和叛乱的根源,同时也告诫人们在面对狡猾的敌人时不要天真。
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引用次数: 0
Interreligious Competence (IRC) in Students of Education: An Exploratory Study 教育专业学生的宗教间能力(IRC):一项探索性研究
IF 0.8 3区 哲学 0 RELIGION Pub Date : 2023-12-21 DOI: 10.3390/rel15010021
Assumpta Aneas, Carmen Carmona, Tamar Shuali Trachtenberg, Alejandra Montané
(1) Background: The purpose of this study is to present a scale for the assessment of interreligious competence (IRC) and to make a first descriptive appraisal of future educators, focused on their capacity to cope with conflicts. (2) Results: The relationship between IRC and strategies to cope with conflict is noteworthy. Significant correlations have been found between interreligious competence and coping strategies, mainly in emotional IRC. (3) Methods: A survey study included 1175 undergraduate students in educational science. Descriptive, correlational, and regression analyses were performed. (4) Conclusions: The IRC scale received empirical support regarding its validity and reliability and contributes to the repertoire of assessment tools which facilitate quantitative analysis of IRC. The results demonstrate that one’s ability to manage the emotional climate that arises from conflict and interaction with others is in part explained by three types of coping associated with emotional IRC. Coping with conflicts due to involving individuals from different backgrounds, particularly in terms of religion, requires a multifaceted and culturally competent approach. Developing interreligious competence is crucial in fostering understanding, mitigating tensions, and promoting emotional and harmonious coexistence.
(1) 研究背景:本研究的目的是提出一个评估宗教间能力(IRC)的量表,并对未来的教育工作者进行首次描述性评估,重点是他们应对冲突的能力。(2) 结果:IRC 与应对冲突的策略之间的关系值得注意。研究发现,宗教间能力与应对策略之间存在显著的相关性,主要体现在情感 IRC 上。(3) 研究方法:调查研究包括 1175 名教育科学专业的本科生。进行了描述性分析、相关分析和回归分析。(4) 结论:IRC 量表在有效性和可靠性方面得到了实证支持,为促进 IRC 定量分析的评估工具库做出了贡献。研究结果表明,一个人管理因冲突和与他人互动而产生的情绪氛围的能力,在一定程度上可以用与情绪 IRC 相关的三种应对方式来解释。应对因来自不同背景(尤其是宗教方面)的个人参与而产生的冲突,需要一种多方面的、具有文化能力的方法。培养宗教间能力对于促进理解、缓解紧张局势、促进情感和谐共处至关重要。
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引用次数: 0
Goddess, Guru, and Sanghajanani: The Authority and Ongoing Appeal of the Holy Mother Sarada Devi 女神、大师和桑加亚纳尼:圣母萨拉达-德维的权威和持续吸引力
IF 0.8 3区 哲学 0 RELIGION Pub Date : 2023-12-21 DOI: 10.3390/rel15010016
Jeffery D. Long
Saradamani Mukhopadhyay (1853–1920), more widely known as Sarada Devi and, to her devotees, the Holy Mother, presents an illuminating case study of the various means by which, in many respects, a highly traditional and typical rural Hindu woman of her time, operating from within the categories of Bengali Hindu society, was able to navigate these categories in ways that did not undermine, but rather enhanced, her agency, enabling her to shape her social reality in creative and transformative ways. Inhabiting the traditional role of mother and nurturer while carrying it out in a highly non-traditional manner, Sarada Devi played a central, often behind-the-scenes, role as a major influencer of an important modern Hindu spiritual movement—indeed, the first such movement to be able to boast an international following. Having no biological children of her own, Sarada Devi became the mother to this movement and to the monastic order dedicated to carrying forward the vision of her husband, Sri Ramakrishna Paramahamsa (1836–1886), as interpreted both by herself and his disciples, the most prominent of whom was Swami Vivekananda (1863–1902), who is well known for having brought Ramakrishna’s teachings to the Western world through his lectures in America, including at the World Parliament of Religions held in Chicago in 1893 and his founding of the first Vedanta Societies, starting in New York in 1894.
Saradamani Mukhopadhyay(1853-1920 年),更广为人知的名字是萨拉达-黛维(Sarada Devi),她的信徒称她为圣母,她的作品提供了一个富有启发性的案例研究,从许多方面来看,她是当时一个非常传统和典型的农村印度教妇女,在孟加拉印度教社会的范畴内活动,她能够以各种方式驾驭这些范畴,这些方式不仅没有削弱,反而增强了她的能动性,使她能够以创造性和变革性的方式塑造她的社会现实。萨拉达-德维既扮演着母亲和养育者的传统角色,又以一种非常非传统的方式履行这一角色,她在一场重要的现代印度教精神运动中扮演着核心的、往往是幕后的主要影响者的角色--事实上,她是第一位能够在国际上拥有追随者的此类运动的倡导者。萨拉达-德维没有自己的亲生孩子,她成为了这场运动的母亲,也成为了致力于继承其丈夫斯里-拉玛克利须那-帕拉玛哈桑萨(1836-1886 年)的愿景的修道会的母亲,她的愿景由她自己和他的弟子们共同诠释,其中最著名的是斯瓦米-维韦卡南达(1863-1902 年)、斯瓦米-维韦卡南达(Swami Vivekananda,1863-1902 年)因在美国(包括 1893 年在芝加哥举行的世界宗教议会)的演讲中将拉玛克利须那的教义带到西方世界而闻名,他还于 1894 年在纽约成立了第一个吠檀多协会。
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引用次数: 0
The Catechism through Andean Eyes: Reflections on Post-Tridentine Reform in Inca Garcilaso de la Vega’s Comentarios reales 安第斯人眼中的教义:从印加-加西拉索-德拉维加的 Comentarios reales 中对后三圣教改革的思考
IF 0.8 3区 哲学 0 RELIGION Pub Date : 2023-12-21 DOI: 10.3390/rel15010014
John Charles
The depiction of Andean religion in the Comentarios reales de los incas (1609, 1617) has centered on Garcilaso de la Vega’s providential interpretation of Inca pagan governance and the influence of the Christian humanist traditions that he mastered as an adult in Spain. However, scholars have not adequately recognized his attention to the ecclesiastical debates regarding the persistence of Inca cult beliefs and practices in the colonial Andean society of his day. This paper examines a new source for understanding the chronicler’s portrayal of Inca religion, the catechisms and canon decrees of South America’s definitive post-Tridentine assembly, the Third Provincial Council of Lima (1582–1583), which established the Church’s official stance on the fundamental “idolatry” of Inca morality and ritual customs and the need for their extirpation. It will be argued that Garcilaso’s knowledge of natural and canon law provided the basis for his defense of the Incas’ religion and justice system and his criticisms of the anti-Inca tenor of the council’s directives on Andean custom and intercultural dialogue. The chronicler’s response to the council’s pronouncements on the ritual of penance, in particular, offers novel insights about the indigenous reception of the Church’s missionary regime within an orthodox and culturally-integrated vision for Andean Christianity.
Comentarios reales de los incas》(1609 年,1617 年)中对安第斯宗教的描述主要集中在加西拉索-德拉维加对印加异教治理的天意解释,以及他成年后在西班牙掌握的基督教人文主义传统的影响。然而,学者们并没有充分认识到他对当时安第斯殖民社会中印加邪教信仰和习俗持续存在的教会辩论的关注。本文研究了了解编年史作者对印加宗教描述的一个新来源,即南美洲三叉戟之后的权威集会--利马第三届省议会(1582-1583 年)的教义和教规法令,这些教义和法令确立了教会对印加道德和仪式习俗的基本 "偶像崇拜 "以及消除这些习俗的必要性的官方立场。本文将论证,加西拉索的自然法和教会法知识为他捍卫印加宗教和司法制度以及批评大公会议关于安第斯习俗和跨文化对话的指令中的反印加主旨提供了依据。特别是编年史作者对大公会议关于忏悔仪式的声明的回应,为安第斯基督教的正统和文化融合愿景提供了关于土著人接受教会传教制度的新见解。
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引用次数: 0
Tiantai’s Reception and Critique of the Laozi and Zhuangzi 天台对《老子》和《庄子》的接受与批判
IF 0.8 3区 哲学 0 RELIGION Pub Date : 2023-12-21 DOI: 10.3390/rel15010020
Hans-Rudolf Kantor
The article addresses the ambivalent relationship of Tiantai Buddhist thought to Daoist ideas from the Daode jing and the Zhuangzi. On the one hand, Tiantai incorporates Daoist rhetoric and some concepts of the Daoist-influenced Xuanxue 玄學 into its Buddhist doctrine of mind contemplation (guanxin 觀心); on the other, drawing on the Buddhist notion of the tetralemma (catuṣkoṭi, siju 四句), Tiantai criticizes the Daoist ineffable as a misconception that does not really transcend linguistic representation. Thus, Tiantai attempts to develop the view that Buddhist inconceivable liberation (bukesiyi jietuo 不可思議解脫) is neither separate from nor identical with linguistic meaning, implying the recognition of the non-duality of the real and the unreal. In this way, according to the Tiantai teaching, the doctrinal exegesis of the sūtra and śāstra texts can serve as an exercise in spiritual contemplation that frees the practitioners’ minds from the shackles of their self-induced delusions, but this liberation does not mean eradicating unreality. To illustrate that view, Tiantai draws on Daoist parables and combines them with Buddhist imagery. Hence, the article attempts to clarify the intricate relationship between Tiantai’s reception and critique of Daoist ideas.
文章探讨了天台宗佛教思想与《道德经》和《庄子》中道家思想的矛盾关系。一方面,天台将道家修辞学和受道家影响的玄学中的一些概念纳入其佛教观心学说中;另一方面,天台借鉴佛教的四句概念,批评道教的不可言说是一种误解,并没有真正超越语言的表征。因此,天台试图阐发佛教的不可思议解脱(bukesiyi jietuo 不可思议解脱)既不脱离语言意义,也不等同于语言意义,意味着对真实与虚幻不二的认识。因此,根据天台宗的教义,对经文和律典的训诂可以作为一种精神思辨的练习,使修行者的思想从自我妄想的桎梏中解脱出来,但这种解脱并不意味着根除不真实。为了说明这一观点,天台宗借鉴了道教寓言,并将其与佛教意象相结合。因此,文章试图厘清天台对道教思想的接受与批判之间错综复杂的关系。
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引用次数: 0
Deceptive Debauchery: Secret Marriage and the Challenge of Legalism in Muslim-Minority Communities 欺骗性的放荡:穆斯林少数民族社区中的秘密婚姻与法律主义的挑战
IF 0.8 3区 哲学 0 RELIGION Pub Date : 2023-12-20 DOI: 10.3390/rel15010010
Mariam Sheibani
“Secret Marriage” is a category accommodating a range of arrangements that seek to conceal a marital union, typically from an existing spouse, the family of the bride or groom, a segment of the community, or the state. These contentious unions have seen an upsurge in recent times in Muslim-majority countries, and, more recently, in minority-Muslim communities in the West. This essay examines the phenomenon in minority communities using three interrelated lenses of analysis: the legal, the moral, and the socio-institutional. Taking this multi-faceted approach, in this essay, I first examine the legal doctrines of the four Sunni schools of law on the requirement of publicity and witness testimony in marriage before situating that legal discussion about contractual validity within a comprehensive analysis of the broader moral and religious legitimacy of entering into a secret union. I argue that while jurists stipulate disparate minimums for contractual validity, nearly all secret marriage arrangements are nonetheless considered invalid (fāsid), meaning they are incorrectly conducted by failing to meet the required conditions for the contract to produce its legal effects (ṣiḥḥa) and are also prohibited (ḥarām) in themselves or for their entailments, meaning contracting such a marriage is sinful and entails punishment. As I show, even as some jurists may make arguments that may seem to imply that some versions of secret marriage meet the basic conditions to make them technically valid, these same jurists nonetheless argue that such marriages are immoral, religiously deficient, unbecoming of a Muslim, and little more than a pretext for illicit sex. Apart from the theoretical question of whether a secret marriage meets the conditions of contractual validity, parties to a secret marriage in Muslim communities today further engage in a number of sins and transgressions and cause harms to spouses, children, parents, extended family, and the community that must also be reckoned with. The essay concludes with recommendations for how religious authorities can take steps towards regulating marriage in minority-Muslim communities, highlighting the need for public education on Muslim marriage practices that is embedded in a deeper religious morality centering the Sunna to counteract the dominant legalism in the Muslim community that underlies numerous contemporary dilemmas.
"秘密婚姻 "是一个类别,包括一系列试图隐瞒婚姻结合的安排,通常是对现有配偶、新娘或新郎的家庭、社区的一部分或国家隐瞒。近来,在穆斯林占多数的国家,以及最近在西方穆斯林少数群体中,这种有争议的结合急剧增加。本文通过三个相互关联的分析视角:法律、道德和社会-制度,对少数民族社区的这一现象进行了研究。通过这种多角度的分析方法,在本文中,我首先研究了四大逊尼派法律学派关于婚姻中的公示和证人证词要求的法律理论,然后将关于契约有效性的法律讨论置于对缔结秘密婚姻的更广泛的道德和宗教合法性的全面分析之中。我认为,虽然法学家们对契约有效性规定了不同的最低要求,但几乎所有的秘密婚姻安排都被认为是无效的(fāsid),这意味着它们的行为是不正确的,因为它们没有满足契约产生法律效力(ṣiḥḥa)所需的条件,而且其本身或其附带条件也是被禁止的(ḥarām),这意味着缔结这样的婚姻是有罪的,会受到惩罚。正如我所展示的,尽管一些法学家可能会提出一些论点,似乎暗示某些版本的秘密婚姻符合使其在技术上有效的基本条件,但这些法学家仍然认为这种婚姻是不道德的、有宗教缺陷的、不符合穆斯林身份的,只不过是非法性行为的借口而已。除了秘密婚姻是否符合契约有效性条件这一理论问题之外,当今穆斯林社会中的秘密婚姻当事人还进一步犯下了许多罪过和过失,并对配偶、子女、父母、大家庭和社区造成了伤害,这些都是必须加以考虑的。文章最后就宗教当局如何采取措施规范穆斯林少数民族社区的婚姻提出了建议,强调有必要开展有关穆斯林婚姻习俗的公共教育,这种教育应蕴含在以 "圣行 "为中心的更深层次的宗教道德中,以抵制穆斯林社区中占主导地位的法律主义,这种法律主义是当代众多困境的根源。
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引用次数: 0
Spatialization of Imperial Power: Spatial Reconstruction and Power Operation of Jinshan Temple during the Southern Inspection Tours of Emperor Kangxi 皇权的空间化:康熙皇帝南巡期间金山寺的空间重构与权力运作
IF 0.8 3区 哲学 0 RELIGION Pub Date : 2023-12-20 DOI: 10.3390/rel15010007
Aibin Yan, Shiyi Zhu
The Kangxi Southern Inspection Tours strengthened the Qing Dynasty’s control over Jiangnan Buddhism, thereby promoting the standardization and officialization of Jiangnan temples and externalizing imperial power through images and physical space. Taking Jinshan Temple as an example, this study combines spatial analysis of architecture and image analysis used by art historians to examine the transformation between physical and pictorial spaces in Jinshan Temple, revealing the spatial operation of imperial power. The intervention of imperial power sparked the space reconstruction of Jinshan Temple through a process of “merger-occupation-infiltration-adjustment”. Thus, the control measures of Kangxi are revealed, including the emphasis on the geographical significance of the temple, space occupation of royal buildings, change in landscape, and the adaptation of monks by adjusting their imagination of the sacred space. By determining the spatial reconstruction, we observe that the spatial strategy of power reflects Kangxi’s religious attitude toward Buddhism of “neither promoting nor suppressing, but treating it reasonably” 朕惟置之焉能有無之間, which may enrich our understanding of the influence of Kangxi’s Southern Inspection Tours on Jiangnan’s religious space.
康熙南巡加强了清王朝对江南佛教的控制,从而促进了江南寺庙的规范化和官方化,并通过图像和物理空间将皇权外化。本研究以金山寺为例,将建筑空间分析与艺术史家的图像分析相结合,考察金山寺物理空间与图像空间之间的转换,揭示皇权的空间运作。皇权的介入通过 "合并-占领-渗透-调整 "的过程引发了金山寺的空间重建。因此,康熙的控制措施,包括对寺庙地理意义的强调、皇家建筑的空间占用、景观的改变,以及僧侣通过调整对神圣空间的想象而进行的适应性调整,都被揭示了出来。通过对空间重构的判断,我们观察到权力的空间策略反映了康熙对佛教 "不扬不抑,有理有节 "的宗教态度,可以丰富我们对康熙南巡对江南宗教空间影响的理解。
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引用次数: 0
I Am What I Do—Negative Work as a Lens for the Study of Movement Chaplaincy 我行我素--消极工作是研究运动牧师的一个视角
IF 0.8 3区 哲学 0 RELIGION Pub Date : 2023-12-20 DOI: 10.3390/rel15010011
Edda Stephanie Wolff
This article explores the application of the concept of negative work within Movement Chaplaincy, contending that this framework facilitates engagement with negative spirituality in this sphere of ministry. Using the lens of the ‘work of the negative’, it examines the interplay between spirituality and political activism in Movement Chaplaincy, addressing potential resistance and inquiries surrounding the fusion of ‘negative spirituality’—focused on the apophatic and mystical-paradoxical aspects—and practical collective activism. This approach emphasizes the practical and theoretical aspects of challenging prevailing narratives, investigating self-subverting methods, and unearthing layers of non-identical elements within this process. It suggests that the evolving interest in the role of spirituality within social movements, coupled with initiatives like the Daring Compassion project, signifies a synergy between academic exploration and practical spiritual care provision. Ultimately, this article seeks to interpret activist work through the lens of spiritual accompaniment, creating space for an expanded understanding of activism across diverse identities and power dynamics. It proposes that the concept of ‘negative work’ serves as a tool for interpreting and deepening comprehension of the intrinsic dynamics within Movement Chaplaincy, fostering an inclusive and transformative approach to social and political change.
本文探讨了 "消极工作 "这一概念在运动牧师中的应用,认为这一框架有助于在这一事工领域参与消极灵修。文章以 "消极工作 "为视角,研究了运动牧师中灵性与政治行动主义之间的相互作用,探讨了围绕 "消极灵性"(侧重于天启和神秘-悖论方面)与实际集体行动主义融合的潜在阻力和问题。这种方法强调挑战主流叙事的实践和理论方面,研究自我颠覆的方法,并在这一过程中发掘多层次的非相同元素。文章认为,人们对灵性在社会运动中的作用的兴趣不断发展,再加上 "敢于同情 "项目等倡议,标志着学术探索与实际灵性关怀提供之间的协同作用。最后,本文试图从精神陪伴的角度来解读激进主义工作,为扩大对不同身份和权力动态的激进主义的理解创造空间。文章提出,"消极工作 "的概念可作为一种工具,用于解释和加深对运动牧师内在动力的理解,促进以包容和变革性的方式进行社会和政治变革。
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