Religious tourism is a significant and growing field of tourism that overlaps with cultural tourism. It has the potential to improve the quality of life of those who live in places of faith or along routes of spiritual interest. Religious tourism involves a complex interplay of spiritual and economic motivations. Effective religious tourism management requires respect for spiritual values, partnerships, local engagement, and quality assessment. Devotional practices have evolved from medieval spiritual care to communal expressions and periodic rituals. This paper specifically analysed the characteristics of the Marian cult and pilgrimage flows to places of Marian faith. It examined their value potential from a religious and cultural perspective and their role as a particular attractor of experiential and quality tourism generated by the territorial context. The area of reference is the region of Puglia, which has often played the role of cultural bridge with the eastern coasts of the Mediterranean in the past. The second part of the paper focuses on the proposed itinerary along the Appian Way in its final route between Puglia and Basilicata. Marian shrines were sometimes the cause and sometimes the evidence of the cultural and economic poles that characterised the medieval and modern variants of this ancient road route. The study outlines a serial path that integrates the usual settlement or infrastructural levels of territorial knowledge with the Marian theme, which was analysed diachronically. An operational track in the contemporary territorial dimension emerged from the correlation of both the stratigraphic reading of the landscape and the interpretation of material and immaterial cultural heritage. This track aims to aggregate and promote the sustainable rediscovery of those places, which are largely cut off from the routes of mass tourism, in adherence to the most recent European and local cultural and landscape guidelines.
{"title":"Heritage Sites, Devotion, and Quality Enhancement in Tourism: The Promotion and Management of Ancient Marian Places of Worship along the Appian Way in Puglia and Basilicata","authors":"Luigi Oliva, A. Trono","doi":"10.3390/rel14121548","DOIUrl":"https://doi.org/10.3390/rel14121548","url":null,"abstract":"Religious tourism is a significant and growing field of tourism that overlaps with cultural tourism. It has the potential to improve the quality of life of those who live in places of faith or along routes of spiritual interest. Religious tourism involves a complex interplay of spiritual and economic motivations. Effective religious tourism management requires respect for spiritual values, partnerships, local engagement, and quality assessment. Devotional practices have evolved from medieval spiritual care to communal expressions and periodic rituals. This paper specifically analysed the characteristics of the Marian cult and pilgrimage flows to places of Marian faith. It examined their value potential from a religious and cultural perspective and their role as a particular attractor of experiential and quality tourism generated by the territorial context. The area of reference is the region of Puglia, which has often played the role of cultural bridge with the eastern coasts of the Mediterranean in the past. The second part of the paper focuses on the proposed itinerary along the Appian Way in its final route between Puglia and Basilicata. Marian shrines were sometimes the cause and sometimes the evidence of the cultural and economic poles that characterised the medieval and modern variants of this ancient road route. The study outlines a serial path that integrates the usual settlement or infrastructural levels of territorial knowledge with the Marian theme, which was analysed diachronically. An operational track in the contemporary territorial dimension emerged from the correlation of both the stratigraphic reading of the landscape and the interpretation of material and immaterial cultural heritage. This track aims to aggregate and promote the sustainable rediscovery of those places, which are largely cut off from the routes of mass tourism, in adherence to the most recent European and local cultural and landscape guidelines.","PeriodicalId":38169,"journal":{"name":"Religions","volume":" 23","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138963618","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 discusses two typical Greek traditions of envisaging punishments for wrongdoings: one is the religious idea of inherited responsibility, and the other is the invention and evolution of the notion of hell. The former idea, sometimes summarized by authorities such as Gustave Glotz, Eric Dodds, and Hugh Lloyd-Jones under the terms inherited guilt, ancestral fault, and responsabilité héréditaire, is one of the major themes running through the writings of authors of both the Archaic and Classical periods, and is found in genres such as elegy, historiography, oratory, and prominently tragedy. As a core idea of Greek literature, it suggests that the descendants of wrongdoers are punished not for their own sins but for those of their ancestors. With the exclusion of ideas of a punishing hell, an afterlife, and the transmigration of souls, the doctrine of inherited responsibility has its own necessity for sustaining belief in the efficacy of divine punishment, given the common human experience that evil generally escapes punishment. Solon is the first Greek author to make such a statement explicitly. The latter tradition has a much longer history, which runs from Homer to Plato. Nonetheless, the descriptions of hell from Homer onwards do not remain consistent and uniform. Its evolution with the gradual incorporation of religious ideas such as afterlife punishment and transmigration of souls witnesses the need for a much more self-sufficient interpretation of cosmic justice than the notion of inherited responsibility. One interesting fact about the two traditions is that both have coexisted in the same period of time in the testimony of contemporary authors and even in the same author, notably Herodotus and Plato. Nonetheless, “with the growing emancipation of the individual from the old family solidarity”, the former idea has to give way to the latter. And in turn, the notion of inherited responsibility that gradually becomes unacceptable prompts the maturation of hell by the introduction of new elements from eschatological movements. This paper is divided into five parts. The first part serves as an introduction. The second part discusses the Homeric depiction of the Hades, which represents an early Greek understanding of the life of the dead. The third part is devoted to a detailed analysis of Solon’s notion of inherited responsibility and the various factors that contribute to its final explicit articulation. The fourth part focuses on the Orphic ideas of afterlife trial and transmigration of souls and their introduction into what we may call Platonic hell culminant in antiquity, which aims to offer a more self-contained system of justice and punishment. The fifth part is a conclusion.
{"title":"“Mills of God”: Two Ways of Envisaging Justice and Punishment in Greek Antiquity","authors":"Duluo Nie","doi":"10.3390/rel14121549","DOIUrl":"https://doi.org/10.3390/rel14121549","url":null,"abstract":"This paper discusses two typical Greek traditions of envisaging punishments for wrongdoings: one is the religious idea of inherited responsibility, and the other is the invention and evolution of the notion of hell. The former idea, sometimes summarized by authorities such as Gustave Glotz, Eric Dodds, and Hugh Lloyd-Jones under the terms inherited guilt, ancestral fault, and responsabilité héréditaire, is one of the major themes running through the writings of authors of both the Archaic and Classical periods, and is found in genres such as elegy, historiography, oratory, and prominently tragedy. As a core idea of Greek literature, it suggests that the descendants of wrongdoers are punished not for their own sins but for those of their ancestors. With the exclusion of ideas of a punishing hell, an afterlife, and the transmigration of souls, the doctrine of inherited responsibility has its own necessity for sustaining belief in the efficacy of divine punishment, given the common human experience that evil generally escapes punishment. Solon is the first Greek author to make such a statement explicitly. The latter tradition has a much longer history, which runs from Homer to Plato. Nonetheless, the descriptions of hell from Homer onwards do not remain consistent and uniform. Its evolution with the gradual incorporation of religious ideas such as afterlife punishment and transmigration of souls witnesses the need for a much more self-sufficient interpretation of cosmic justice than the notion of inherited responsibility. One interesting fact about the two traditions is that both have coexisted in the same period of time in the testimony of contemporary authors and even in the same author, notably Herodotus and Plato. Nonetheless, “with the growing emancipation of the individual from the old family solidarity”, the former idea has to give way to the latter. And in turn, the notion of inherited responsibility that gradually becomes unacceptable prompts the maturation of hell by the introduction of new elements from eschatological movements. This paper is divided into five parts. The first part serves as an introduction. The second part discusses the Homeric depiction of the Hades, which represents an early Greek understanding of the life of the dead. The third part is devoted to a detailed analysis of Solon’s notion of inherited responsibility and the various factors that contribute to its final explicit articulation. The fourth part focuses on the Orphic ideas of afterlife trial and transmigration of souls and their introduction into what we may call Platonic hell culminant in antiquity, which aims to offer a more self-contained system of justice and punishment. The fifth part is a conclusion.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"1 10","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139173443","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 research study examines Park Se-dang’s Sinju Dodeokgyeong, which was the first complete exegesis of the Daodejing (DDJ) in Korea. This study investigates the theoretical strategies that Park used to interpret the DDJ from a Neo-Confucian perspective and also examines the logical missteps that Park took to force a unity between Neo-Confucianism and Daoism. The core method for interpreting the DDJ that Park utilized in his attempt to assert the compatibility of Neo-Confucianism and Daoism can be summarized as “interpreting Daoism through Neo-Confucian theory”. This research study breaks down Park’s strategy for reinterpreting the DDJ, dividing Park’s argumentation into four parts: (1.) clarifying the historical hereticalization of the DDJ; (2.) identifying the ethics and treasured virtues of Confucianism and Daoism; (3.) the study of the cosmologies of Confucianism and Daoism; and (4.) interpreting Daoist moral ethics through Neo-Confucian cosmological theory. Park Se-dang’s strategy for forcing unity between Neo-Confucianism and Daoism had its limits. Among other things, Park attempted but failed to narrow the gap between Confucian and Daoist ethics and cosmology by converting the concept of "heaven" in the DDJ into a humanized heaven. Eventually, even though Park’s strategy failed, his work inspired other Silhak scholars of Joseon up to the 19th century and had a clear impact on the many subsequent reinterpretations of the DDJ.
本研究探讨了 Park Se-dang 的《新州道德经》，这是韩国第一部完整的《道德经》注释。本研究探讨了朴氏从新儒家角度诠释《道德经》所采用的理论策略，同时也考察了朴氏在强行将新儒家与道家统一起来时所采取的逻辑失误。朴槿惠试图断言新儒家与道教的兼容性时所使用的解释《道藏》的核心方法可以概括为 "通过新儒家理论解释道教"。本研究分析了朴世堂重新解释《道藏》的策略，将朴世堂的论证分为四个部分：（1）澄清《道藏》的历史异端化；（2）确定儒家和道家的伦理和宝德；（3）儒家和道家的宇宙论研究；（4）通过新儒家宇宙论解释道家道德伦理。朴世堂强行统一新儒学和道学的策略有其局限性。其中，朴世堂试图通过将《道藏》中的 "天 "的概念转换为人性化的天来缩小儒道伦理和宇宙观之间的差距，但未能成功。最后，尽管朴氏的策略失败了，但他的著作启发了朝鲜直到 19 世纪的其他西乐学者，并对后来许多对《道藏》的重新诠释产生了明显的影响。
{"title":"The Strategy of Interpreting the Daodejing through Confucianism in Park Se-dang’s Sinju Dodeokgyeong","authors":"Heejung Seo-Reich","doi":"10.3390/rel14121550","DOIUrl":"https://doi.org/10.3390/rel14121550","url":null,"abstract":"This research study examines Park Se-dang’s Sinju Dodeokgyeong, which was the first complete exegesis of the Daodejing (DDJ) in Korea. This study investigates the theoretical strategies that Park used to interpret the DDJ from a Neo-Confucian perspective and also examines the logical missteps that Park took to force a unity between Neo-Confucianism and Daoism. The core method for interpreting the DDJ that Park utilized in his attempt to assert the compatibility of Neo-Confucianism and Daoism can be summarized as “interpreting Daoism through Neo-Confucian theory”. This research study breaks down Park’s strategy for reinterpreting the DDJ, dividing Park’s argumentation into four parts: (1.) clarifying the historical hereticalization of the DDJ; (2.) identifying the ethics and treasured virtues of Confucianism and Daoism; (3.) the study of the cosmologies of Confucianism and Daoism; and (4.) interpreting Daoist moral ethics through Neo-Confucian cosmological theory. Park Se-dang’s strategy for forcing unity between Neo-Confucianism and Daoism had its limits. Among other things, Park attempted but failed to narrow the gap between Confucian and Daoist ethics and cosmology by converting the concept of \"heaven\" in the DDJ into a humanized heaven. Eventually, even though Park’s strategy failed, his work inspired other Silhak scholars of Joseon up to the 19th century and had a clear impact on the many subsequent reinterpretations of the DDJ.","PeriodicalId":38169,"journal":{"name":"Religions","volume":" 7","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138994648","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 essay examines pantheism within the framework of the ‘faith and reason’ field in the philosophy of religion, with an emphasis on the question of the relationship between pantheism and empirical–scientific rationality. I address this question from what I call the Wittgensteinian Nonoverlapping Magisteria (WNOMA) approach to religion and science. WNOMA affirms a categorial difference between religious and scientific language and attitudes. This difference is interpreted with the help of Wittgenstein’s distinction between religious and scientific beliefs and van Fraassen’s distinction between religious and empiricist stances. This means that WNOMA is antievidentialist regarding religious beliefs and sees the experiential and instinctive aspects of religion as more fundamental than the systematic–intellectual aspect. Part of the variety in contemporary pantheism relates to the question of whether the emphasis is on the experiential–spiritual side of pantheism or its intellectual side, i.e., whether pantheism is ‘hot’ or ‘cold’. I examine a few telling examples: Spinoza, Einstein, the World Pantheism Movement and a recent awe-some argument for pantheism by Ryan Byerly. The main contribution of this paper is a critical reading of these versions of pantheism from a WNOMA perspective, through which I hope to establish the plausibility and show some of the persuasive force of the WNOMA approach to pantheism, focusing on the relation of pantheism to scientific rationality on the one hand and felt experience on the other. I argue that hotter kinds of pantheism can be intellectually virtuous if they find a way to combine the empiricist stance and pantheist religious stance, even without a developed philosophical or theological system. I also argue that colder and philosophically rigorous pantheism can be problematic if it assumes religious evidentialism, neglects the experiential part of pantheism in favor of intellectualism or/and confuses the spheres of science and religion.
{"title":"Pantheism from the Perspective of Wittgensteinian Nonoverlapping Magisteria (WNOMA)","authors":"Gorazd Andrejč","doi":"10.3390/rel14121551","DOIUrl":"https://doi.org/10.3390/rel14121551","url":null,"abstract":"This essay examines pantheism within the framework of the ‘faith and reason’ field in the philosophy of religion, with an emphasis on the question of the relationship between pantheism and empirical–scientific rationality. I address this question from what I call the Wittgensteinian Nonoverlapping Magisteria (WNOMA) approach to religion and science. WNOMA affirms a categorial difference between religious and scientific language and attitudes. This difference is interpreted with the help of Wittgenstein’s distinction between religious and scientific beliefs and van Fraassen’s distinction between religious and empiricist stances. This means that WNOMA is antievidentialist regarding religious beliefs and sees the experiential and instinctive aspects of religion as more fundamental than the systematic–intellectual aspect. Part of the variety in contemporary pantheism relates to the question of whether the emphasis is on the experiential–spiritual side of pantheism or its intellectual side, i.e., whether pantheism is ‘hot’ or ‘cold’. I examine a few telling examples: Spinoza, Einstein, the World Pantheism Movement and a recent awe-some argument for pantheism by Ryan Byerly. The main contribution of this paper is a critical reading of these versions of pantheism from a WNOMA perspective, through which I hope to establish the plausibility and show some of the persuasive force of the WNOMA approach to pantheism, focusing on the relation of pantheism to scientific rationality on the one hand and felt experience on the other. I argue that hotter kinds of pantheism can be intellectually virtuous if they find a way to combine the empiricist stance and pantheist religious stance, even without a developed philosophical or theological system. I also argue that colder and philosophically rigorous pantheism can be problematic if it assumes religious evidentialism, neglects the experiential part of pantheism in favor of intellectualism or/and confuses the spheres of science and religion.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"45 9","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139174571","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}
It was the late Bishop Ithiel Conrad Clemmons, former minister of the First Church of God in Christ of Brooklyn, New York, who said of the late famed novelist/essayist James Baldwin that “he was America’s inside eye on the Black Holiness and Pentecostal Churches”. Though Baldwin admitted that the culture and ethos of the African-American Pentecostal church were “highly significant and indelibly imprinted upon him”, according to Baldwin, his faith community’s “naiveté about life appalled him and drove him away”. While Baldwin left behind the church of his youth, never to return, for the remainder of his writing career, the “backslidden” minister’s literary musings continued to be informed (in both style and content) by the formative religious tradition that he left behind. Though several studies have been undertaken that examine Baldwin’s significance to various aspects of the study of African-American religion and culture, precious little has been written regarding Baldwin’s continuing engagement of the idiom of African-American preaching, the idiom which cultural critic Michael Eric Dyson has nominated as the “jewel in the crown of Black Sacred Rhetoric”. While many studies of Baldwin include the fact that Baldwin was a preacher’s son and that Baldwin himself preached for a time during his youth, the account is yet to be given of the ways in which Baldwin’s writings continued to employ the rhythms, grammar, tones, and textures of the Black sacred rhetorical tradition, especially from beyond the borders of the African-American church. This essay seeks to expose not only the ways in which Baldwin self-consciously continued to stand in the rhetorical trajectory of the African-American preaching tradition, but the attempt is also to reveal the ways in which the writer secularizes the idiom, providing the Black holiness preacher a hearing from beyond the church. Through a focus on Baldwin as a Black sacred rhetorician, sermonizing from beyond the church, this essay participates in the nearly 100-year-old conversation instigated by the early African-American literary and cultural critic James Weldon Johnson in God’s Trombones: Seven Negro Sermons in Verse (1927), regarding the neglected significance of the sermon and the preacher in African-American literature and Black expressive cultures. Baldwin’s sermonic is here examined as a highly distinctive mode of Black public theologizing.
已故纽约布鲁克林第一基督教会前牧师 Ithiel Conrad Clemmons 主教曾这样评价已故著名小说家/散文家詹姆斯-鲍德温："他是美国黑人圣洁教会和五旬节派教会的内线"。虽然鲍德温承认非裔美国人五旬节派教会的文化和精神 "对他意义重大，对他的影响不可磨灭"，但鲍德温认为，他的信仰团体 "对生活的天真令他震惊，并将他赶走"。虽然鲍德温离开了他年轻时的教会，再也没有回来，但在他余下的写作生涯中，这位 "背弃信仰 "的牧师的文学思考（在风格和内容上）仍然受到他留下的宗教传统的影响。虽然已有一些研究探讨了鲍德温对非裔美国人宗教和文化研究的各个方面的意义，但关于鲍德温继续参与非裔美国人布道的成语的研究却少之又少，而文化评论家迈克尔-埃里克-戴森（Michael Eric Dyson）将这种成语誉为 "黑人神圣修辞皇冠上的明珠"。虽然许多关于鲍德温的研究都提到鲍德温是一位传教士的儿子，而且鲍德温本人在青年时期也曾有过布道的经历，但对于鲍德温的著作如何继续运用黑人神圣修辞传统的节奏、语法、音调和质地，尤其是非裔美国人教会以外的传统，却尚未有任何论述。本文不仅试图揭示鲍德温自觉地继续站在非裔美国人布道传统的修辞轨迹上的方式，还试图揭示作家如何将这一习语世俗化，为黑人神圣布道者提供来自教会之外的听觉。通过关注鲍德温作为黑人神圣修辞学家在教堂之外布道，这篇文章参与了早期非裔美国人文学和文化评论家詹姆斯-韦尔登-约翰逊（James Weldon Johnson）在《上帝的长号》（God's Trombones）一书中发起的近百年的对话：7 Negro Sermons in Verse》（1927 年）一书中，就布道和传道者在非裔美国文学和黑人表达文化中被忽视的意义展开了讨论。鲍德温的布道在此被视为一种非常独特的黑人公共神学模式。
{"title":"Preaching Outside the Temple: On the Literary Witness of James Baldwin as the Word Made Public","authors":"Eric Lewis Williams","doi":"10.3390/rel14121547","DOIUrl":"https://doi.org/10.3390/rel14121547","url":null,"abstract":"It was the late Bishop Ithiel Conrad Clemmons, former minister of the First Church of God in Christ of Brooklyn, New York, who said of the late famed novelist/essayist James Baldwin that “he was America’s inside eye on the Black Holiness and Pentecostal Churches”. Though Baldwin admitted that the culture and ethos of the African-American Pentecostal church were “highly significant and indelibly imprinted upon him”, according to Baldwin, his faith community’s “naiveté about life appalled him and drove him away”. While Baldwin left behind the church of his youth, never to return, for the remainder of his writing career, the “backslidden” minister’s literary musings continued to be informed (in both style and content) by the formative religious tradition that he left behind. Though several studies have been undertaken that examine Baldwin’s significance to various aspects of the study of African-American religion and culture, precious little has been written regarding Baldwin’s continuing engagement of the idiom of African-American preaching, the idiom which cultural critic Michael Eric Dyson has nominated as the “jewel in the crown of Black Sacred Rhetoric”. While many studies of Baldwin include the fact that Baldwin was a preacher’s son and that Baldwin himself preached for a time during his youth, the account is yet to be given of the ways in which Baldwin’s writings continued to employ the rhythms, grammar, tones, and textures of the Black sacred rhetorical tradition, especially from beyond the borders of the African-American church. This essay seeks to expose not only the ways in which Baldwin self-consciously continued to stand in the rhetorical trajectory of the African-American preaching tradition, but the attempt is also to reveal the ways in which the writer secularizes the idiom, providing the Black holiness preacher a hearing from beyond the church. Through a focus on Baldwin as a Black sacred rhetorician, sermonizing from beyond the church, this essay participates in the nearly 100-year-old conversation instigated by the early African-American literary and cultural critic James Weldon Johnson in God’s Trombones: Seven Negro Sermons in Verse (1927), regarding the neglected significance of the sermon and the preacher in African-American literature and Black expressive cultures. Baldwin’s sermonic is here examined as a highly distinctive mode of Black public theologizing.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"19 5","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138967461","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 the German translation history of the Daodejing, the version rendered by the renowned German sinologist, Richard Wilhelm, has vigorously propelled the study of Laozegetics in Germany and stands as a translation of historical and scholarly significance. Wilhelm complemented the concise main text through the use of diverse, precise, and appropriate paratexts, granting his translation both readability and academic rigor. This ensures the admiration of general readers and the recognition of professional scholars. Tailored to the linguistic preferences and educational levels of German readers, Wilhelm frequently employed highly recognizable theological, philosophical, and literary concepts within the German cultural system to elucidate the Daodejing. This translation strategy effectively satisfies the expectation horizon of target readers. In the paratexts, Wilhelm constructs a philosophical framework of Daoism, compares the thought of Confucianism and Daoism, and broadens the dialogue between Chinese philosophical thought and Western intellectual traditions, thereby bestowing upon the Daodejing a renewed vitality in the German-speaking world.
{"title":"A Paratext Perspective on the Translation of the Daodejing: An Example from the German Translation of Richard Wilhelm","authors":"Xiaoshu Li, Yuan Tan","doi":"10.3390/rel14121546","DOIUrl":"https://doi.org/10.3390/rel14121546","url":null,"abstract":"In the German translation history of the Daodejing, the version rendered by the renowned German sinologist, Richard Wilhelm, has vigorously propelled the study of Laozegetics in Germany and stands as a translation of historical and scholarly significance. Wilhelm complemented the concise main text through the use of diverse, precise, and appropriate paratexts, granting his translation both readability and academic rigor. This ensures the admiration of general readers and the recognition of professional scholars. Tailored to the linguistic preferences and educational levels of German readers, Wilhelm frequently employed highly recognizable theological, philosophical, and literary concepts within the German cultural system to elucidate the Daodejing. This translation strategy effectively satisfies the expectation horizon of target readers. In the paratexts, Wilhelm constructs a philosophical framework of Daoism, compares the thought of Confucianism and Daoism, and broadens the dialogue between Chinese philosophical thought and Western intellectual traditions, thereby bestowing upon the Daodejing a renewed vitality in the German-speaking world.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"16 7","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138967514","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 present and compare contemporary concepts of the common good formulated by economists with reference to the understanding of the common good by the great men of prayer: Augustine of Hippo; Thomas Aquinas; Jacques Maritain; and Popes John XXIII, John Paul II, and Francis. It seeks to determine in what direction the economic theory of the common good can develop, taking into account inspiration drawn from Catholic social teaching (CST). Given the interdisciplinary nature of the common good, a historical and interdisciplinary approach, along with the descriptive method, was adopted. The paper highlights the tendency of economic theory toward one-dimensional and relativistic concepts of the common good and suggests a search for economic ideas of the common good that are simultaneously multidimensional and universalistic. It recognizes the achievements of CST, created by the great men of prayer, in enhancing the understanding of the category of the common good and posits that these teachings can serve as research inspiration for economists.
{"title":"The Common Good According to Great Men of Prayer and Economists: Comparisons, Connections, and Inspirations for Economics","authors":"Anna Horodecka, Andrzej J. Żuk","doi":"10.3390/rel14121544","DOIUrl":"https://doi.org/10.3390/rel14121544","url":null,"abstract":"This paper aims to present and compare contemporary concepts of the common good formulated by economists with reference to the understanding of the common good by the great men of prayer: Augustine of Hippo; Thomas Aquinas; Jacques Maritain; and Popes John XXIII, John Paul II, and Francis. It seeks to determine in what direction the economic theory of the common good can develop, taking into account inspiration drawn from Catholic social teaching (CST). Given the interdisciplinary nature of the common good, a historical and interdisciplinary approach, along with the descriptive method, was adopted. The paper highlights the tendency of economic theory toward one-dimensional and relativistic concepts of the common good and suggests a search for economic ideas of the common good that are simultaneously multidimensional and universalistic. It recognizes the achievements of CST, created by the great men of prayer, in enhancing the understanding of the category of the common good and posits that these teachings can serve as research inspiration for economists.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"34 1","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139000148","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}
A sacred site that draws pilgrims from distant regions is a distinctive resource for studying religion. Research into a site’s relevance to pilgrims and how it came to be founded contributes to a better understanding of religious activity. To address these issues, a thorough historical analysis of a sacred site’s records is essential. Such an analysis endeavors to distinguish the historical facts of a sacred site from its narratives and further discusses the significance of each. With such intent, this study focuses on the Rujing Stupa, a sacred site of significant importance to transnational pilgrimages that has yet to receive sufficient scholarly attention. The stupa, which is located at the Jingci Monastery in Hangzhou, China, is believed to hold the relics of Tiantong Rujing 天童如浄 (1163–1228), a Song Dynasty monk. Although the modern stele inscription at this location indicates that the stupa was founded in the 13th century, shortly after the monk’s death, this paper examines the historical reinventions within the inscription and traces the influence of Japanese narratives on such a reinvention. This study demonstrates that the Rujing Stupa was established by, and for, the Japanese Sōtō Buddhists. The Chinese monk’s connection to the Sōtō pilgrims lies in Rujing’s role as the master who instructed Dōgen 道元 (1200–1253), the founder of the Sōtō tradition, making his stupa a sacred site for the Sōtō community. Concerns of commemoration and reifying doctrinal authenticity motivated two generations of Japanese pilgrims to construct the Rujing stupa in the late 19th and 20th centuries, respectively. On the other hand, Rujing’s significance and the presence of the Sōtō tradition were scarcely acknowledged in China until the early modern period. Only in the late 20th century did Chinese Buddhists begin to appreciate this stupa. Examining the site’s historical reinventions and identifying the factors that shape its narrative, this case study offers insights into the investigation of sacred sites and suggests a concern for narrative in the examination of a site’s history and significance.
{"title":"Constructing a Sacred Site Overseas: The Japanese Reinvention of the Rujing Stūpa in Hangzhou","authors":"Xinrui Zeng","doi":"10.3390/rel14121542","DOIUrl":"https://doi.org/10.3390/rel14121542","url":null,"abstract":"A sacred site that draws pilgrims from distant regions is a distinctive resource for studying religion. Research into a site’s relevance to pilgrims and how it came to be founded contributes to a better understanding of religious activity. To address these issues, a thorough historical analysis of a sacred site’s records is essential. Such an analysis endeavors to distinguish the historical facts of a sacred site from its narratives and further discusses the significance of each. With such intent, this study focuses on the Rujing Stupa, a sacred site of significant importance to transnational pilgrimages that has yet to receive sufficient scholarly attention. The stupa, which is located at the Jingci Monastery in Hangzhou, China, is believed to hold the relics of Tiantong Rujing 天童如浄 (1163–1228), a Song Dynasty monk. Although the modern stele inscription at this location indicates that the stupa was founded in the 13th century, shortly after the monk’s death, this paper examines the historical reinventions within the inscription and traces the influence of Japanese narratives on such a reinvention. This study demonstrates that the Rujing Stupa was established by, and for, the Japanese Sōtō Buddhists. The Chinese monk’s connection to the Sōtō pilgrims lies in Rujing’s role as the master who instructed Dōgen 道元 (1200–1253), the founder of the Sōtō tradition, making his stupa a sacred site for the Sōtō community. Concerns of commemoration and reifying doctrinal authenticity motivated two generations of Japanese pilgrims to construct the Rujing stupa in the late 19th and 20th centuries, respectively. On the other hand, Rujing’s significance and the presence of the Sōtō tradition were scarcely acknowledged in China until the early modern period. Only in the late 20th century did Chinese Buddhists begin to appreciate this stupa. Examining the site’s historical reinventions and identifying the factors that shape its narrative, this case study offers insights into the investigation of sacred sites and suggests a concern for narrative in the examination of a site’s history and significance.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"15 1","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139001045","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}
The ferry from Havana to Regla, Cuba, transports visitors from today’s cruise ship docks across a brief stretch of water in about 20 min. Despite its brevity, this watery passage symbolically foregrounds the Marian devotion on the southern rim of the grand harbor. In this way, water conjoins African diasporic histories of enslavement, labor, survival, resistance, daily life, and religiosity within Havana Bay, into which two urban geographies project. Regla historically served as a municipality for dockworkers and shipwrights and became an enclave for identity creation, civil association, and religious worship for people of African descent. The church and sanctuary of Nuestra Señora de Regla (“Our Lady of Regla”) has nurtured this connection as it houses effigies of the venerated Virgin, adorned in blue. The Virgin of Regla represents one of two, along with El Cobre, of the most important Marian devotions on the island of Cuba and is the focus of insular and diasporic pilgrimage. In Regla, the Virgin’s nautical iconography decorates the sanctuary and historically connects her to the working populations who sustained this devotion as they serviced Havana Harbor with their labor. Adjacent to the church is a waterfront park that looks out on the water and the city of Havana beyond. Bordered on one side by a low wall, the park incorporates a large ceiba tree, ceiba pentandra, also known as the silk cotton or kapok tree, a tropical species with a large trunk and spreading tree canopy native to Mexico and Central America, the Caribbean, northern South America, and West Africa (with a similar variety found in South and Southeast Asia). This article considers landscape as a methodology for examining the interplay of this tree and the adjacent church as interwoven and mutually reinforcing sites of devotion for the worship of the Virgin Mary and the oricha Yemayá in Regla, Cuba, with a view toward a broader set of local and global spaces.
从哈瓦那到古巴雷格拉（Regla）的渡轮将游客从今天的游轮码头送过一段短短的水域，大约需要 20 分钟。尽管时间短暂，但这条水上通道象征性地突出了大港南缘的玛利亚奉献。通过这种方式，水将哈瓦那湾的非洲散居历史，包括奴役、劳动、生存、抵抗、日常生活和宗教信仰结合在一起。雷格拉在历史上曾是码头工人和船工的聚居地，后来成为非洲人后裔创造身份、建立民间协会和进行宗教礼拜的飞地。雷格拉圣母教堂（Nuestra Señora de Regla，"雷格拉圣母"）的教堂和圣殿里供奉着受人敬仰的圣母像，并以蓝色作为装饰，从而培养了这种联系。雷格拉圣母像和科布雷圣母像是古巴岛最重要的两个圣母像之一，也是岛内外朝圣的焦点。在雷格拉，圣母的航海圣像装饰着圣殿，在历史上，圣母与劳动人民联系在一起，他们用自己的劳动为哈瓦那港提供服务，从而维持着这种虔诚。毗邻教堂的是一个海滨公园，从公园可以眺望海面和远处的哈瓦那市。公园一侧以矮墙为界，种有一棵大杉树，杉树又名丝棉树或木棉树，是一种热带树种，树干粗大，树冠平展，原产于墨西哥、中美洲、加勒比海、南美洲北部和西非（南亚和东南亚也有类似品种）。本文将景观视为一种方法，用于研究这种树与邻近教堂之间的相互作用，它们是古巴雷格拉地区圣母玛利亚和oricha Yemayá 的交织和相互加强的虔诚膜拜地，并着眼于更广泛的地方和全球空间。
{"title":"Sacred Pathway, Devotional Praxis: Actors, Aché, and Landscape at the Sanctuary of Regla, Cuba","authors":"P. Niell","doi":"10.3390/rel14121545","DOIUrl":"https://doi.org/10.3390/rel14121545","url":null,"abstract":"The ferry from Havana to Regla, Cuba, transports visitors from today’s cruise ship docks across a brief stretch of water in about 20 min. Despite its brevity, this watery passage symbolically foregrounds the Marian devotion on the southern rim of the grand harbor. In this way, water conjoins African diasporic histories of enslavement, labor, survival, resistance, daily life, and religiosity within Havana Bay, into which two urban geographies project. Regla historically served as a municipality for dockworkers and shipwrights and became an enclave for identity creation, civil association, and religious worship for people of African descent. The church and sanctuary of Nuestra Señora de Regla (“Our Lady of Regla”) has nurtured this connection as it houses effigies of the venerated Virgin, adorned in blue. The Virgin of Regla represents one of two, along with El Cobre, of the most important Marian devotions on the island of Cuba and is the focus of insular and diasporic pilgrimage. In Regla, the Virgin’s nautical iconography decorates the sanctuary and historically connects her to the working populations who sustained this devotion as they serviced Havana Harbor with their labor. Adjacent to the church is a waterfront park that looks out on the water and the city of Havana beyond. Bordered on one side by a low wall, the park incorporates a large ceiba tree, ceiba pentandra, also known as the silk cotton or kapok tree, a tropical species with a large trunk and spreading tree canopy native to Mexico and Central America, the Caribbean, northern South America, and West Africa (with a similar variety found in South and Southeast Asia). This article considers landscape as a methodology for examining the interplay of this tree and the adjacent church as interwoven and mutually reinforcing sites of devotion for the worship of the Virgin Mary and the oricha Yemayá in Regla, Cuba, with a view toward a broader set of local and global spaces.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"19 13","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138999974","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}
The seven articles in this Special Issue use historical network analysis to investigate aspects of Chinese religious traditions [...]
本特刊中的七篇文章利用历史网络分析研究了中国宗教传统的各个方面 [...]
{"title":"Special Issue “Historical Network Analysis in the Study of Chinese Religion”—Introduction","authors":"M. Bingenheimer","doi":"10.3390/rel14121543","DOIUrl":"https://doi.org/10.3390/rel14121543","url":null,"abstract":"The seven articles in this Special Issue use historical network analysis to investigate aspects of Chinese religious traditions [...]","PeriodicalId":38169,"journal":{"name":"Religions","volume":"84 3","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138996107","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}
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