This study explores the role of church museums represented by the Tsinanfu Institute in the spread of Christianity in modern China. Established in 1887, Tsinanfu Institute, formerly Tsingchowfu Museum, stands as an early pioneer of church museums in China with the mission of spreading Christianity. It has taken exhibition and knowledge dissemination and social education as its core functions, indirect evangelization and expansion of religious influence as its fundamental purpose, and the Chinese way of localization and the promotion of harmonious relations with the community as its important working guidelines. It has established a new operational concept as a “public cultural museum”, realizing the transformation of the church museum from a missionary venue for the intellectuals to a new type of missionary venue for the general public. The development stages of the church museum operational concept represented by Tsinanfu Institute are mainly socialization, education, localization, and the popularization of higher education, which is a microcosm of the development trend of the Christian Endeavour Movement, Social Gospel, and vernacularization thought. Tsinanfu Institute shows significant research value in studying new missionary concepts and exploring the new way of missionary work in the church during the late 19th and early 20th centuries.
{"title":"The Church Museums’ Evolution of the Idea and Methods of Missionary Work in China: A Study of Tsinanfu Institute","authors":"Taiheng Li, Yingyi Zhang, Jun Wei","doi":"10.3390/rel15050598","DOIUrl":"https://doi.org/10.3390/rel15050598","url":null,"abstract":"This study explores the role of church museums represented by the Tsinanfu Institute in the spread of Christianity in modern China. Established in 1887, Tsinanfu Institute, formerly Tsingchowfu Museum, stands as an early pioneer of church museums in China with the mission of spreading Christianity. It has taken exhibition and knowledge dissemination and social education as its core functions, indirect evangelization and expansion of religious influence as its fundamental purpose, and the Chinese way of localization and the promotion of harmonious relations with the community as its important working guidelines. It has established a new operational concept as a “public cultural museum”, realizing the transformation of the church museum from a missionary venue for the intellectuals to a new type of missionary venue for the general public. The development stages of the church museum operational concept represented by Tsinanfu Institute are mainly socialization, education, localization, and the popularization of higher education, which is a microcosm of the development trend of the Christian Endeavour Movement, Social Gospel, and vernacularization thought. Tsinanfu Institute shows significant research value in studying new missionary concepts and exploring the new way of missionary work in the church during the late 19th and early 20th centuries.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140985242","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper aims to offer an interpretation of Ham Sok Hon’s views on the dynamic relationship between religion and politics. While considerable discussion has already taken place in the Korean academic community across various fields, including philosophy, theology, and political science, many of which propose ssial philosophy as the metaphysical foundation of his political thoughts, there still remains a need for a more systematic understanding of their relationship, which I argue is closely linked to his concept of jeonilhwa gwajeong (the process of unification/integration). By exploring Ham’s unique analysis, particularly in relation to the notion of ipcheseong (stereoscopic/multi-dimensional), this paper will underscore their shared roots and objectives across different spheres of life: one pertaining to salim (human affairs) seeking the pursuit of fairness and equality, and the other dealing with spirituality, aspiring to grasp the sublime aspects of human existence. Both religion and politics, as these movements are termed, are mutually dependent, with their culmination promising peace and harmony in historical reality. Through highlighting Ham’s integrated perspective on religion and politics, I will ultimately suggest a specific discourse—civil religion—as a theoretical framework to effectively unravels Ham’s viewpoints.
{"title":"Ham Sok Hon: Bridging Spirituality and Politics","authors":"S. Lee","doi":"10.3390/rel15050601","DOIUrl":"https://doi.org/10.3390/rel15050601","url":null,"abstract":"This paper aims to offer an interpretation of Ham Sok Hon’s views on the dynamic relationship between religion and politics. While considerable discussion has already taken place in the Korean academic community across various fields, including philosophy, theology, and political science, many of which propose ssial philosophy as the metaphysical foundation of his political thoughts, there still remains a need for a more systematic understanding of their relationship, which I argue is closely linked to his concept of jeonilhwa gwajeong (the process of unification/integration). By exploring Ham’s unique analysis, particularly in relation to the notion of ipcheseong (stereoscopic/multi-dimensional), this paper will underscore their shared roots and objectives across different spheres of life: one pertaining to salim (human affairs) seeking the pursuit of fairness and equality, and the other dealing with spirituality, aspiring to grasp the sublime aspects of human existence. Both religion and politics, as these movements are termed, are mutually dependent, with their culmination promising peace and harmony in historical reality. Through highlighting Ham’s integrated perspective on religion and politics, I will ultimately suggest a specific discourse—civil religion—as a theoretical framework to effectively unravels Ham’s viewpoints.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140984294","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Thijs Huijs, A. Braam, R. Kruizinga, N. Jacobs, J. Reijnders, Marianne Simons
In the original publication (Huijs et al [...]
在最初的出版物中（Huijs et al [...]
{"title":"Correction: Huijs et al. (2024). Spirituality as a Predictor of Well-Being, Mental Distress or Both: A Four-Week Follow-Up Study in a Sample of Dutch and Belgian Adults. Religions 15: 179","authors":"Thijs Huijs, A. Braam, R. Kruizinga, N. Jacobs, J. Reijnders, Marianne Simons","doi":"10.3390/rel15050602","DOIUrl":"https://doi.org/10.3390/rel15050602","url":null,"abstract":"In the original publication (Huijs et al [...]","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140985411","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article unites the Special Issue’s themes of religion, prison, and spaces to examine the prison chaplaincy as a microaggressive environment for people of minority and especially non-religious belief. Although the chaplaincy purports to cater to all faiths and none, it is an inherently religious institution dominated by the Church of England, whose power and privilege is reinforced in both prison policy and legislation. After setting out the context and methodology of my empirical study, I unpack the concept of microaggressions and share original data from interviews with non-religious chaplaincy volunteers to demonstrate the ways in which prison chaplaincy can be alienating to people with a secular world view both as a pastoral service and a workplace. I also explore the physical space of the chaplaincy as a site of everyday othering, through its layout, language, and imagery. Ultimately, I argue that this facility is not suitable for everyone and creates hierarchies of access in which some prisoners and, indeed, staff feel more welcome than others. The article therefore proposes changes to people, place, and policy that could reduce this microaggressive impact.
{"title":"Prison Chaplaincy as A Microaggressive Environment for the Non-Religious","authors":"Katie Hunt","doi":"10.3390/rel15050597","DOIUrl":"https://doi.org/10.3390/rel15050597","url":null,"abstract":"This article unites the Special Issue’s themes of religion, prison, and spaces to examine the prison chaplaincy as a microaggressive environment for people of minority and especially non-religious belief. Although the chaplaincy purports to cater to all faiths and none, it is an inherently religious institution dominated by the Church of England, whose power and privilege is reinforced in both prison policy and legislation. After setting out the context and methodology of my empirical study, I unpack the concept of microaggressions and share original data from interviews with non-religious chaplaincy volunteers to demonstrate the ways in which prison chaplaincy can be alienating to people with a secular world view both as a pastoral service and a workplace. I also explore the physical space of the chaplaincy as a site of everyday othering, through its layout, language, and imagery. Ultimately, I argue that this facility is not suitable for everyone and creates hierarchies of access in which some prisoners and, indeed, staff feel more welcome than others. The article therefore proposes changes to people, place, and policy that could reduce this microaggressive impact.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140984532","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper delves into the convergence of Laozi’s Daoist mysticism with the principles of ecofeminism, highlighting the potential for ancient wisdom to inform contemporary issues of gender and environmental justice. Through an examination of the Dao De Jing, we uncover insights into a holistic approach to social justice that integrates ecological sustainability and gender equality. Laozi’s teachings, characterized by the principles of Dao, Wu-wei, and Ziran, offer a foundational framework for understanding the interconnectedness of all beings and the importance of living in harmony with the natural world. By analyzing relevant passages and concepts from the Dao De Jing, this paper demonstrates how Daoist philosophy aligns with and enriches ecofeminist values, advocating for a society that honors the balance between humanity and nature and recognizes the integral role of women in achieving environmental and social harmony. This paper presents case studies that illustrate the practical application of Daoist principles in ecological feminist practices, shedding light on the successes and challenges of integrating ancient philosophical insights into modern activism. The fusion of Daoist mysticism and ecofeminism provides a compelling vision for addressing the intertwined challenges of gender inequality and environmental degradation, suggesting pathways toward a more just, sustainable, and harmonious world. In doing so, it calls for a reimagined approach to social justice that is deeply informed by an understanding of ecological sustainability and gender equality as mutually reinforcing goals.
{"title":"Laozi’s Ecofeminist Ethos: Bridging Ancient Wisdom with Contemporary Gender and Environmental Justice","authors":"Pinghua Liu","doi":"10.3390/rel15050599","DOIUrl":"https://doi.org/10.3390/rel15050599","url":null,"abstract":"This paper delves into the convergence of Laozi’s Daoist mysticism with the principles of ecofeminism, highlighting the potential for ancient wisdom to inform contemporary issues of gender and environmental justice. Through an examination of the Dao De Jing, we uncover insights into a holistic approach to social justice that integrates ecological sustainability and gender equality. Laozi’s teachings, characterized by the principles of Dao, Wu-wei, and Ziran, offer a foundational framework for understanding the interconnectedness of all beings and the importance of living in harmony with the natural world. By analyzing relevant passages and concepts from the Dao De Jing, this paper demonstrates how Daoist philosophy aligns with and enriches ecofeminist values, advocating for a society that honors the balance between humanity and nature and recognizes the integral role of women in achieving environmental and social harmony. This paper presents case studies that illustrate the practical application of Daoist principles in ecological feminist practices, shedding light on the successes and challenges of integrating ancient philosophical insights into modern activism. The fusion of Daoist mysticism and ecofeminism provides a compelling vision for addressing the intertwined challenges of gender inequality and environmental degradation, suggesting pathways toward a more just, sustainable, and harmonious world. In doing so, it calls for a reimagined approach to social justice that is deeply informed by an understanding of ecological sustainability and gender equality as mutually reinforcing goals.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140983013","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper intends to make an important contribution to the studies of religious utopianism by considering religions as comprehensive utopian systems which have an ontological and a social utopian mode. It argues that the ontological mode/utopia is related to human finality and that its fantastical content, abstractness and ontological Othering undermine the transformative powers of left religious social utopianism, while it encourages pernicious social Othering in religious fundamentalism. The article has four sections. In Section 1, it clarifies the definition of utopia on which the paper relies and the reasons for this particular choice. Section 2 discusses the religious ontological utopia and religions as utopian systems and utopian programs. Section 3 utilises E. Bloch’s considerations about concrete and abstract utopias to explain the reasons for the incapacity of politically left orientated religious utopianism to function as a revolutionary force. Finally, the Section 4 discusses the way religious fundamentalism employs social Othering as a way of defending the universality of its ontological vision against competing religious and pseudo-religious universals.
{"title":"Religious Utopianism: From Othering Reality to Othering People","authors":"Tamara Prosic","doi":"10.3390/rel15050595","DOIUrl":"https://doi.org/10.3390/rel15050595","url":null,"abstract":"This paper intends to make an important contribution to the studies of religious utopianism by considering religions as comprehensive utopian systems which have an ontological and a social utopian mode. It argues that the ontological mode/utopia is related to human finality and that its fantastical content, abstractness and ontological Othering undermine the transformative powers of left religious social utopianism, while it encourages pernicious social Othering in religious fundamentalism. The article has four sections. In Section 1, it clarifies the definition of utopia on which the paper relies and the reasons for this particular choice. Section 2 discusses the religious ontological utopia and religions as utopian systems and utopian programs. Section 3 utilises E. Bloch’s considerations about concrete and abstract utopias to explain the reasons for the incapacity of politically left orientated religious utopianism to function as a revolutionary force. Finally, the Section 4 discusses the way religious fundamentalism employs social Othering as a way of defending the universality of its ontological vision against competing religious and pseudo-religious universals.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140987000","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article examines aspects of the intersection of artificial intelligence (AI) and religion, challenging Western Christian perspectives that warn against playing God and ascribing human and God-like characteristics to AI. Instead of a theistic emphasis, East Asian religious perspectives emphasize concern for the potential implications of AI on communities and relationships. This article argues for the inclusion of perspectives from Chinese and Korean traditions in the growing discourse on AI and religion to adequately address the potential social impacts of AI technologies. First, we describe some of the questions and concerns being posed regarding AI and consider how certain normative interpretations of Western Christianity may influence some of these issues. Second, we discuss the contributions of Asian philosophies and religious traditions, which emphasize relationality and fluidity, to provide alternative approaches to AI. Third, we outline the discussion of AI from Confucian, Daoist, and Buddhist traditions, which see the cosmos as an interwoven whole and both humans and the cosmos as evolving. Lastly, we introduce the example of digital resurrection (e.g., deadbots) and consider how the philosophical and theological Korean concept of Jeong might refocus our understanding of the potential impacts of this AI technology.
{"title":"AI and East Asian Philosophical and Religious Traditions: Relationality and Fluidity","authors":"Tracy J. Trothen, Pui Lan Kwok, Boyung Lee","doi":"10.3390/rel15050593","DOIUrl":"https://doi.org/10.3390/rel15050593","url":null,"abstract":"This article examines aspects of the intersection of artificial intelligence (AI) and religion, challenging Western Christian perspectives that warn against playing God and ascribing human and God-like characteristics to AI. Instead of a theistic emphasis, East Asian religious perspectives emphasize concern for the potential implications of AI on communities and relationships. This article argues for the inclusion of perspectives from Chinese and Korean traditions in the growing discourse on AI and religion to adequately address the potential social impacts of AI technologies. First, we describe some of the questions and concerns being posed regarding AI and consider how certain normative interpretations of Western Christianity may influence some of these issues. Second, we discuss the contributions of Asian philosophies and religious traditions, which emphasize relationality and fluidity, to provide alternative approaches to AI. Third, we outline the discussion of AI from Confucian, Daoist, and Buddhist traditions, which see the cosmos as an interwoven whole and both humans and the cosmos as evolving. Lastly, we introduce the example of digital resurrection (e.g., deadbots) and consider how the philosophical and theological Korean concept of Jeong might refocus our understanding of the potential impacts of this AI technology.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140989550","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In 1542, with the promulgation of the New Laws, Spanish authorities made a greater effort to eliminate indigenous slavery in America, after the doubts expressed by various missionaries about the treatment given to the indigenous people by Spanish settlers. However, legally sanctioned slavery among indigenous people continued in the border regions of the Spanish Empire. My interest is to demonstrate that the persistence of this practice did not result in a legal contradiction, but rather was a means of sanctioning rebellious indigenous groups, using arguments of Francisco de Vitoria and other School of Salamanca scholars, especially in places where control of sovereignty was in question. Methodologically, I will use original texts from various sources, such as the minutes of the Cabildo of the Audiencia of Guadalajara, as well as reports on the Chichimeca War by various clerics and jurists who witnessed the conflict, such as Guillermo de Santa María, Jean Focher, and Fulgencia Vique. Temporally, I will focus on the discussion of war and slavery against the nomadic peoples of northern New Spain, known as the Chichimecas. The result was that, for many New Spanish clerics, slavery would serve to punish the supposed crimes of these peoples against peace, and also to change their archaic customs and teach them sedentary and civil life. Finally, I argue that the establishment of indigenous slavery in the northern frontier of New Spain demonstrates the limitations of the Spanish Empire in maintaining its most remote borders, especially when faced with peoples who did not have a civil political life with definable centers and hierarchies.
{"title":"Esclavos Indios and the School of Salamanca after the New Laws of 1542","authors":"Manuel Méndez Alonzo","doi":"10.3390/rel15050594","DOIUrl":"https://doi.org/10.3390/rel15050594","url":null,"abstract":"In 1542, with the promulgation of the New Laws, Spanish authorities made a greater effort to eliminate indigenous slavery in America, after the doubts expressed by various missionaries about the treatment given to the indigenous people by Spanish settlers. However, legally sanctioned slavery among indigenous people continued in the border regions of the Spanish Empire. My interest is to demonstrate that the persistence of this practice did not result in a legal contradiction, but rather was a means of sanctioning rebellious indigenous groups, using arguments of Francisco de Vitoria and other School of Salamanca scholars, especially in places where control of sovereignty was in question. Methodologically, I will use original texts from various sources, such as the minutes of the Cabildo of the Audiencia of Guadalajara, as well as reports on the Chichimeca War by various clerics and jurists who witnessed the conflict, such as Guillermo de Santa María, Jean Focher, and Fulgencia Vique. Temporally, I will focus on the discussion of war and slavery against the nomadic peoples of northern New Spain, known as the Chichimecas. The result was that, for many New Spanish clerics, slavery would serve to punish the supposed crimes of these peoples against peace, and also to change their archaic customs and teach them sedentary and civil life. Finally, I argue that the establishment of indigenous slavery in the northern frontier of New Spain demonstrates the limitations of the Spanish Empire in maintaining its most remote borders, especially when faced with peoples who did not have a civil political life with definable centers and hierarchies.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140988729","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study explores the complexities of mission-state and church-state relations from a micro-level perspective, asking how the missionaries, teachers, and pupils at the Lutheran Middle School in Hunan Province negotiated conflicting claims on church membership and national citizenship. However, Hunan is not a microcosm of modern China. When dealing with nationalism in a Hunanese context, it is sometimes more accurate to speak of Hunanese nationalism rather than Chinese nationalism. This micro-level case study sheds light on the general trends of changing mission-state and church-state encounters, but it also emphasizes unexpected expressions of local Christianity in a context that has not so far been given much scholarly attention.
{"title":"Competing Loyalties in a Contested Space: The Lutheran Middle School in Hunan Province, 1907–1914","authors":"Silje Dragsund Aase","doi":"10.3390/rel15050589","DOIUrl":"https://doi.org/10.3390/rel15050589","url":null,"abstract":"This study explores the complexities of mission-state and church-state relations from a micro-level perspective, asking how the missionaries, teachers, and pupils at the Lutheran Middle School in Hunan Province negotiated conflicting claims on church membership and national citizenship. However, Hunan is not a microcosm of modern China. When dealing with nationalism in a Hunanese context, it is sometimes more accurate to speak of Hunanese nationalism rather than Chinese nationalism. This micro-level case study sheds light on the general trends of changing mission-state and church-state encounters, but it also emphasizes unexpected expressions of local Christianity in a context that has not so far been given much scholarly attention.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140988399","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article discusses a form of Thomism that has emerged in the field of science and theology, which is termed “Science-Engaged Thomism” (SETh), following the recent and growing movement of Science-Engaged Theology (SET). After a brief introduction of SET, various definitions and essential features of SET and SETh are introduced and discussed, highlighting their similarities and differences. To showcase the latter, the article presents recent examples of SETh. The objective is to suggest that SETh is a form of Thomism, although not necessarily a new form of Thomism. As such, SETh might be considered a complementary approach to SET.
本文讨论了科学与神学领域出现的一种托马斯主义形式，即 "科学参与的托马斯主义"（SETh），这是继最近日益兴起的 "科学参与的神学"（SET）运动之后出现的。在简要介绍了 SET 之后，文章介绍并讨论了 SET 和 SETh 的各种定义和基本特征，强调了它们的异同。为了展示后者，文章介绍了 SETh 的最新实例。文章旨在指出 SETh 是托马斯主义的一种形式，尽管不一定是托马斯主义的新形式。因此，可以将 SETh 视为 SET 的一种补充方法。
{"title":"Science-Engaged Thomism","authors":"S. Kopf","doi":"10.3390/rel15050591","DOIUrl":"https://doi.org/10.3390/rel15050591","url":null,"abstract":"This article discusses a form of Thomism that has emerged in the field of science and theology, which is termed “Science-Engaged Thomism” (SETh), following the recent and growing movement of Science-Engaged Theology (SET). After a brief introduction of SET, various definitions and essential features of SET and SETh are introduced and discussed, highlighting their similarities and differences. To showcase the latter, the article presents recent examples of SETh. The objective is to suggest that SETh is a form of Thomism, although not necessarily a new form of Thomism. As such, SETh might be considered a complementary approach to SET.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140990014","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：