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Andrew Jackson Davis and Spiritualist Constructions of Religion(s) 安德鲁·杰克逊·戴维斯与宗教的唯心主义建构(五)
3区 哲学 Q2 HISTORY Pub Date : 2023-10-27 DOI: 10.1017/rac.2023.13
E. H. Messamore
Abstract That the concept of religion is of recent construction is well established in the literature. What is less understood is the American contribution to this global discourse, in particular its nineteenth-century popularization below the upper echelons of Unitarians, Transcendentalists, and comparative religion scholars. The small but very influential group of Spiritualists associated with the seer Andrew Jackson Davis offer a fascinating window into popular construals of religion and world religions—here, internally oriented, naturalized, and evolutionary—taking shape amid increasing globalization and the challenge of scientific materialism. The subdiscourse articulated by Davis and his circle provides an interesting case not only for its antiinstitutional and individualized qualities but also for its radical decentering of Christianity and paradoxical relationship to science. Moreover, Davis's efforts to define true religion and frame his system as its purest expression are connected to struggles for legitimacy within the public sphere and contests concerning religious authority.
宗教的概念是近代才形成的,这一点在文献中得到了充分的证实。人们不太了解的是美国对这种全球话语的贡献,特别是19世纪在一神论者、先验论者和比较宗教学者的上层阶级之下的普及。与先知安德鲁·杰克逊·戴维斯(Andrew Jackson Davis)有关的少数但非常有影响力的招魂者群体,为人们了解宗教和世界宗教的流行解释提供了一扇迷人的窗口——在日益全球化和科学唯物主义的挑战中,这些宗教是内部导向的、自然化的和进化的。戴维斯和他的圈子所阐述的次话语提供了一个有趣的案例,不仅因为它的反制度和个性化的品质,而且因为它对基督教的激进去中心化和与科学的矛盾关系。此外,戴维斯努力定义真正的宗教,并将他的体系框架为其最纯粹的表达,这与公共领域内的合法性斗争和有关宗教权威的竞争有关。
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引用次数: 0
Cross and Crown™: Trademarks and the Legal Naming of American Religions 十字架和王冠™: 商标与美国宗教的法律命名
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2023-09-08 DOI: 10.1017/rac.2023.10
Andrew Ventimiglia
Can religious organizations use American trademark law to assert control over the name of a religion? Further, what is the relationship between a religious organization as guarantor of fundamental spiritual truths and the signs by which it is known? To answer these questions, this article traces the history and role of trademarks in American religion with a focus on Christian Science's faith-branding strategy. This narrative explores the religious use of trademarks as an emergent strategy in the early twentieth century to manage religious practice through brand management and trademark law. Using a combination of archival research and legal analysis, this article explores legal debates about the place of trademarks in American religion followed by a close analysis of the Church of Christ, Scientist—an American religious organization “discovered and founded” by Mary Baker Eddy in the late nineteenth century—which is exemplary in the way it strategically utilized branding and marking strategies as a means of distinguishing Christian Science within a diverse marketplace of competing turn-of-the-century spiritual practices. This article argues that religious trademarks, while controversial, can be used to secure legal authority over licensed Churches, teachings, and materials in lieu of established Church hierarchy. This article interrogates the nature and origins of religious trademark strategies to demonstrate that religious organizations like the Church of Christ, Scientist could operate as particularly savvy users of the law to establish spiritual authority via control of the religious name.
宗教组织可以利用美国商标法来主张对宗教名称的控制吗?此外,作为基本精神真理的保证人的宗教组织与使其为人所知的标志之间的关系是什么?为了回答这些问题,本文追溯了商标在美国宗教中的历史和作用,重点关注基督教科学的信仰品牌战略。这篇叙述探讨了在二十世纪早期,通过品牌管理和商标法来管理宗教实践的一种新兴策略——商标的宗教用途。本文采用档案研究和法律分析相结合的方法,探讨了有关商标在美国宗教中的地位的法律辩论,随后对基督教会进行了仔细分析,“科学家”是一个由玛丽·贝克·艾迪在19世纪末“发现并创立”的美国宗教组织,它在战略上利用品牌和标记策略,作为在世纪之交的各种竞争精神实践中区分基督教科学的一种手段,这是一个典范。本文认为,宗教商标虽然有争议,但可以用来确保对许可教会、教义和材料的法律权威,以取代既定的教会等级制度。本文探讨了宗教商标策略的本质和起源,以证明像基督科学教会这样的宗教组织可以作为特别精明的法律使用者,通过控制宗教名称来建立精神权威。
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引用次数: 0
The Pluralization of Scripture in Early American Protestantism: Competing Bible Translations and the Debate over Universal Salvation, ca. 1700–1780 早期美国新教中圣经的多元化:圣经翻译的竞争和关于普遍拯救的争论,约1700–1780年
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2023-09-08 DOI: 10.1017/rac.2023.9
J. Stievermann, Benjamin Pietrenka
ABSRACT This article addresses a pervasive historiographic assumption about the supremacy of the King James Bible in British North America by proposing that a process we call the “pluralization of Scriptures” forced colonial Protestants to square their belief in “the Bible” with the undeniable reality of many “bibles.” While the KJV remained dominant among anglophone Protestant populations, by the early eighteenth century some heirs of New England Puritanism were challenging its adequacy and pushing for improved translations of key passages, as members of the clerical intelligentsia became immersed in cutting-edge textual and historical scholarship. Also, during the eighteenth century, non-English cultures of biblicism with their own religious print markets formed in the middle colonies, most importantly among diasporic communities of German Protestants, who brought the Luther Bible to America, and diverse “heterodox” Bibles associated with radical Pietist groups. This essay contends that, well before the American Revolution, the advent of Higher Criticism in American seminaries, and the first wave of English-language Bible production in the early republic, Scripture had ceased to be a static, monolithic entity. A considerable number of alternative translations and commentary traditions in a variety of different languages came to co-exist and, at some points, also interact with each other. Moreover, we argue that competing translations, even of passages speaking to core Christian doctrines, were inextricably bound up with some of the most significant controversies among colonial Protestants, such as the debate over the doctrine of universal salvation, our main case study.
ABSRACT这篇文章通过提出一个我们称之为“圣经多元化”的过程,迫使殖民地新教徒将他们对“圣经”的信仰与许多“圣经”不可否认的现实相一致,来解决关于詹姆斯国王圣经在英属北美洲至高无上的普遍历史假设。“虽然KJV在英语新教徒中仍然占主导地位,但到了18世纪初,新英格兰清教主义的一些继承人正在挑战它的充分性,并推动改进关键段落的翻译,因为神职知识界的成员开始沉浸在尖端的文本和历史学术中。此外,在十八世纪,具有自己宗教印刷市场的非英国圣经文化在中间殖民地形成,最重要的是在德国新教徒的流散社区中形成,他们将路德圣经带到了美国,以及与激进的虔诚派团体有关联的各种“异端”圣经。这篇文章认为,早在美国革命、美国神学院高等批评的出现以及共和国早期英语圣经生产的第一波浪潮之前,圣经就已经不再是一个静态的、单一的实体。各种不同语言的大量替代翻译和评论传统开始共存,在某些时候也相互影响。此外,我们认为,相互竞争的翻译,甚至是涉及基督教核心教义的段落,都与殖民地新教徒中一些最重大的争议密不可分,比如我们的主要案例研究——关于普遍拯救教义的辩论。
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引用次数: 0
“I Will Surely Have You Deported:” Undocumenting Clergy Sexual Abuse in an Immigrant Community “我一定会把你驱逐出境:”记录移民社区神职人员的性虐待
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2023-08-29 DOI: 10.1017/rac.2023.8
S. Reynolds
ABSTRACT Clergy sexual violence in immigrant communities is an understudied dimension of the sexual abuse crisis in the Roman Catholic church. Yet records suggest that bishops regularly treated immigrant-serving parishes as dumping grounds for serially abusive clergy. There, evidence suggests, abusers targeted minors from poor, vulnerable, and undocumented families, silencing victims with threats of deportation and further violence. How did legal status intersect with structures of state and ecclesial power and with social hierarchies of visibility in situations of clergy abuse? Centering the case of Msgr. Peter E. Garcia, a priest in the Archdiocese of Los Angeles who abused at least twenty boys between 1966 and 1987, this article examines archival evidence from unsealed clergy personnel files to interrogate the complex politics of documentation in the case. It attends to the relationship between three interwoven forms of (un)documentation: first, the precarious legal and social status of victims; second, the silences, redactions, and euphemisms that characterize church records containing these accounts; and third, the spatial undocumentation at work in the use of migrant parishes as clergy dumping grounds. It demonstrates how a post–Vatican II theological and pastoral imagination of intimacy with the poor, refracted through prisms of state, ecclesial, and clerical dominance, helped to create conditions for the production of invisible victims. The erasure accomplished through the overlapping forms of undocumentation in the Garcia case, it argues, can help to account for the absence of such stories from the broader narrative of Catholic clergy sexual abuse in the United States.
移民社区的神职人员性暴力是罗马天主教会性虐待危机中一个未被充分研究的方面。然而,有记录显示,主教们经常把为移民服务的教区视为神职人员滥用职权的垃圾场。有证据表明,在那里,施虐者的目标是来自贫困、弱势和无证家庭的未成年人,以驱逐出境和进一步暴力的威胁让受害者噤声。在神职人员滥用职权的情况下,法律地位如何与国家结构和教会权力以及可见性的社会等级相交叉?本文以彼得·e·加西亚主教(msgr Peter E. Garcia)的案件为中心,他是洛杉矶大主教管区的一名牧师,在1966年至1987年期间性侵了至少20名男孩。本文研究了未密封的神职人员人事档案中的档案证据,以讯问案件中复杂的文件政治。它关注三种相互交织的文件形式之间的关系:首先,受害者不稳定的法律和社会地位;其次,包含这些记录的教会记录的沉默、涂改和委婉语;第三,将移民教区用作神职人员倾倒垃圾的场所,这是空间上的无文件记录。它展示了梵蒂冈二世之后,通过国家、教会和神职统治的棱镜折射出的与穷人亲密关系的神学和牧区想象,如何帮助创造了制造隐形受害者的条件。它认为,加西亚案中通过重叠形式的无文件记录来完成的抹除,可以帮助解释为什么在美国天主教神职人员性虐待的更广泛叙述中没有这样的故事。
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引用次数: 0
“Fit to Be a Midwife”: Protestantism, Moral Character, and the State Supervision of Black Lay Midwives, 1931–1946 “适合当助产士”:新教、道德品质和国家对黑人非专业助产士的监督,1931-1946
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2023-07-10 DOI: 10.1017/rac.2023.7
Jamil W. Drake
ABSTRACT Scholars of religion and medicine have discussed the rise of scientific birthing while also capturing the significance of religion among Black midwives in the American South. Yet they have seldom discussed the place of Protestantism and African American Protestantism in state-sponsored midwifery programs for Black women in the twentieth century. This essay focuses on the 1945–1946 Leon County “Plan for Improving the Midwife Service Program” in North Florida to argue how state health workers promoted Black religion to determine the moral fitness of Black women to practice midwifery in their communities. Black religion was incorporated into the regulatory scheme of the health state. Using primary documents from state archives, this paper adds to the history of African American religion and medicine by demonstrating that African American Protestantism was integral to the state health apparatus and consequently used to legitimate the authority of modern obstetrics for Black communities in the Depression and World War II periods.
宗教和医学学者讨论了科学分娩的兴起,同时也抓住了美国南部黑人助产士的宗教意义。然而,他们很少讨论新教和非裔美国人新教在20世纪国家资助的黑人妇女助产项目中的地位。本文以北佛罗里达的1945-1946年利昂县“改善助产士服务计划”为重点,讨论州卫生工作者如何促进黑人宗教,以确定黑人妇女在其社区中从事助产工作的道德适应性。黑人宗教被纳入了健康国家的管理计划。本文利用国家档案中的原始文件,通过证明非裔美国人新教是国家卫生机构不可或缺的一部分,并因此在大萧条和第二次世界大战期间被用于为黑人社区提供现代产科的权威,从而增加了非裔美国人宗教和医学的历史。
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引用次数: 0
On The Host in the Modern World 论现代世界的主人
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2023-06-13 DOI: 10.1017/rac.2023.6
A. Alonso
ABSTRACT This article traces the contemporary history of the eucharistic host, arguing that the materiality of modern Catholicism offers a distinct set of insights into the ways in which the Catholic Church has negotiated, resisted, and accommodated the modern world. Drawing on archival work, writings from a range of early twentieth-century Catholic journals, and advertising campaigns for altar bread, I show how shifting theological convictions about the Eucharist transformed both the form of altar bread as well as how and by whom it was made. Long before the Second Vatican Council, efforts to increase lay reception of communion as a strategy to mobilize Catholics against modernity had the effect of increasing demand for the bread on which it depended. After the Council, new convictions about the need for more intelligible liturgical symbols were accompanied by demands for a new kind of bread. Taken together, I argue that these factors unwittingly contributed to the creation of a new economy of host production. While the relationship between the church and the modern world remains one of the most enduring tensions in modern Catholicism in the wake of Vatican II, I show how both before and after the Council, the Catholic Church was deeply enmeshed in and dependent upon that world to achieve its ends.
摘要本文追溯了圣餐主的当代历史,认为现代天主教的物质性为天主教会谈判、抵抗和适应现代世界的方式提供了一套独特的见解。根据档案工作、20世纪初一系列天主教期刊的文章以及祭坛面包的广告宣传,我展示了关于圣餐的神学信念的转变是如何改变祭坛面包的形式以及它是如何制作的以及由谁制作的。早在梵蒂冈第二届理事会成立之前,作为动员天主教徒反对现代性的一项战略,增加圣餐的世俗接受度的努力就产生了对其所依赖的面包需求增加的影响。在理事会之后,人们对需要更易懂的礼拜仪式符号的新信念伴随着对一种新型面包的需求。总之,我认为这些因素无意中促成了宿主生产新经济的产生。尽管梵蒂冈二世之后,教会与现代世界之间的关系仍然是现代天主教最持久的紧张关系之一,但我向大家展示了在理事会召开之前和之后,天主教会是如何深深地融入并依赖于这个世界来实现其目的的。
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引用次数: 0
Mormonism's First Bad Girl: Lucy Harris and the Gendering of Faith and Doubt in the Church of Jesus Christ of Latter-day Saints 摩门教的第一个坏女孩:露西·哈里斯和耶稣基督后期圣徒教会的信仰和怀疑的性别化
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2023-04-12 DOI: 10.1017/rac.2023.3
Quincy D. Newell, S. M. Patterson
ABSTRACT Why has Lucy Harris been blamed for the loss of 116 pages of the Book of Mormon manuscript? Analysis of storytelling about Lucy Harris, Mormonism's first “bad girl,” allows us to see the creation of one element of the Latter-day Saint chain of memory. Through the accretion of stories about Lucy Harris, church members came to code doubt as feminine in Mormon memory while viewing the concept of witness as masculine. These understandings of the relationship between gender and religious faith are embedded understandings in the Latter-day Saint chain of memory. Preserving the memory and reputation of Martin Harris, Lucy's husband, scribe for the Book of Mormon, and one of its three witnesses, allowed Latter-day Saints to cement the intersections of masculinity, priesthood, and witness. Church members used stories about Lucy Harris to teach, discipline, and perform gender norms for future generations of Mormons.
为什么露西·哈里斯被指责遗失了116页的摩尔门经手稿?对摩门教第一个“坏女孩”露西·哈里斯(Lucy Harris)的故事进行分析,可以让我们看到后期圣徒记忆链中一个元素的形成。通过关于露西·哈里斯的故事的积累,教会成员在摩门教的记忆中逐渐将怀疑视为女性,而将见证的概念视为男性。这些对性别与宗教信仰之间关系的理解,深深根植于后期圣徒的记忆链中。马丁·哈里斯是露西的丈夫、《摩门经》的抄写员,也是《摩门经》的三位见证人之一。为了保留他的记忆和声誉,后期圣徒得以巩固男子气概、祭司身份和见证人之间的交叉点。教会成员用露西·哈里斯的故事来教导、约束和执行未来几代摩门教徒的性别规范。
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引用次数: 0
Not an “Ordinary Man”: J. Gresham Machen and the Un-Queering of Evangelical Theology 不是一个“普通人”:J. Gresham Machen和福音派神学的非同性恋
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2023-03-30 DOI: 10.1017/rac.2023.2
Austin L. Steelman
ABSTRACT In the 1920s, Princeton Seminary professor J. Gresham Machen was the leading fundamentalist intellectual of the Fundamentalist-Modernist controversy. His Calvinist theology, commitment to biblical inerrancy, and opposition to liberalism were passed on to and spread by his influential students including Carl McIntire, Harold Ockenga, and Francis Schaeffer. But in the early days of 1906, the young man who would go on to indelibly shape evangelical theology wrote home from Germany where he was a graduate student that he could never go into Christian ministry because of his “moral fault” that no “ordinary man” could understand. This article analyzes the coded language of J. Gresham Machen's letters during his pivotal personal crisis in the context of changing German understandings of “homosexuality” and Machen's lifelong homosocial tendencies. Moreover, it connects Machen's confrontation with his sexuality with his simultaneous confrontation with German liberal theology. In the fall of 1905, Machen found himself drawn to the more experiential and pluralistic Christianity of Wilhelm Herrmann. However, in facing his own perceived immorality, Machen found “Calvinism a very comforting doctrine indeed.” He rejected modernism and spent his life defending a rigid orthodoxy against the theologies that would come to accommodate and embrace queerness. The results of his personal crisis echoed through the history of twentieth-century American evangelicalism. This article analyzes the historical process of “un-queering” theology that emanated from that crisis and demonstrates that resistance to queerness was woven into the ideological fabric of evangelicalism far earlier than scholars have yet recognized.
20世纪20年代,普林斯顿神学院教授J. Gresham Machen是原教旨主义与现代主义之争中的主要原教旨主义知识分子。他的加尔文主义神学,对圣经无误的承诺,以及对自由主义的反对,被他有影响力的学生,包括卡尔·麦金太尔,哈罗德·奥肯加和弗朗西斯·谢弗传递和传播。但在1906年初,这位年轻人从德国给家里写信说,他永远无法进入基督教事工,因为他的“道德错误”是“普通人”无法理解的。这位年轻人后来对福音派神学产生了不可磨灭的影响。本文分析了J. Gresham Machen在德国人对“同性恋”的理解发生变化以及Machen一生的同性恋倾向的背景下,在他关键的个人危机中,他的信件中的密码语言。此外,它将梅钦与他的性取向的对抗与他与德国自由主义神学的同时对抗联系起来。1905年秋,梅琴发现自己被威廉·赫尔曼(Wilhelm Herrmann)更为经验主义和多元化的基督教所吸引。然而,面对自己的不道德行为,麦琴发现“加尔文主义确实是一个非常令人安慰的教义。”他拒绝现代主义,一生都在捍卫一种严格的正统,反对那些将会接纳和拥抱酷儿的神学。他个人危机的结果在二十世纪美国福音主义的历史中回响。本文分析了从这场危机中产生的“去酷儿化”神学的历史进程,并证明了对酷儿的抵制早在学者们认识到的之前就已经融入了福音派的意识形态结构。
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引用次数: 0
Rebecca Jackson and the Problem of Celibacy 丽贝卡·杰克逊与独身问题
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2023-03-30 DOI: 10.1017/rac.2023.1
Rebekah Trollinger
Abstract This paper examines the writings of Black Shaker visionary Rebecca Jackson, who was active in the middle of the nineteenth century. Jackson's accounts of her dreams, visions, and theology repeatedly demonstrate her deep commitment to celibacy and to obedience to God. Recent work on Jackson reads her celibacy as an example of defiance of white heteropatriarchy; this article suggests that reading her celibacy as disruptive flattens the most animating question in her life: How might I best serve God? Using Jackson's writings, including substantial descriptions of visions and dreams, I argue that her celibacy is a piece of her larger obedience to God, obedience that provides protection and fulfillment. Further, Jackson uses explicitly antiflesh theology to first re-center women in the Biblical story of redemption, and second, serve as the basis for her critique of gendered and racialized violence. Finally, Jackson's celibacy undergirds an understanding of pleasure that blurs the lines between the physical and spiritual, and that, for Jackson, makes possible earthly freedom and spiritual joy.
摘要本文考察了活跃于十九世纪中叶的黑人莎士比亚梦想家丽贝卡·杰克逊的作品。杰克逊对她的梦想、愿景和神学的描述一再表明她对独身和服从上帝的坚定承诺。最近关于杰克逊的作品将她的独身主义解读为对白人异家长制的反抗;这篇文章表明,把她的独身生活解读为破坏性的,可以解决她一生中最生动的问题:我如何才能最好地服务上帝?利用杰克逊的作品,包括对愿景和梦想的大量描述,我认为她的独身是她对上帝更大的服从的一部分,这种服从提供了保护和满足。此外,杰克逊使用明确的反肉体神学,首先在《圣经》中的救赎故事中重新定位女性,其次,作为她对性别化和种族化暴力的批判的基础。最后,杰克逊的独身主义奠定了对快乐的理解,模糊了身体和精神之间的界限,对杰克逊来说,这使世俗的自由和精神上的快乐成为可能。
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引用次数: 0
The Sabbath Observer, the Idiosyncratist, and the Religious Organization: How the EEOC Imagines Religion at Work 安息日观察者,特殊主义者和宗教组织:平等就业机会委员会如何想象工作中的宗教
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2023-01-16 DOI: 10.1017/rac.2022.12
I. Weiner
ABSTRACT Charged with enforcing Title VII of the 1964 Civil Rights Act, the U.S. Equal Employment Opportunity Commission plays an overlooked but profoundly important role in shaping American religious life. While scholars of religion, law, and American culture have devoted a great deal of energy to analyzing the ways that federal courts define religion for the purposes of protecting it, they have paid less attention to the role of administrative agencies, like the EEOC. In this article, I argue that the private workplace offers a critical site for understanding how the state regulates and manages American religious life. I look to the EEOC's regulatory guidelines and compliance manuals as important sources for understanding the shifting relationship between religion, law, and work in the United States. I identify three modes of religiosity—or three types of religious actors—existing in tension in the EEOC archive, each bearing a distinct genealogy: the Sabbath Observer, the Idiosyncratist, and the Organization. While gesturing to very different notions of what religion is, the figures of the Idiosyncratist and the Organization both assume that demands of religion and work can be neatly reconciled. They presume that religion can be seamlessly integrated into the workplace without disrupting the functioning of capitalism. However, for those concerned about economic inequality, corporate power, and neoliberal working conditions, I suggest that it may be useful to revisit the EEOC's Sabbath Observer, who insists on the right to collective forms of life and value outside of work and the market.
摘要美国平等就业机会委员会负责执行1964年《民权法案》第七章,在塑造美国宗教生活方面发挥着被忽视但极其重要的作用。尽管宗教、法律和美国文化的学者们投入了大量精力来分析联邦法院为保护宗教而定义宗教的方式,但他们对平等就业机会委员会等行政机构的作用关注较少。在这篇文章中,我认为私人工作场所为了解国家如何监管和管理美国宗教生活提供了一个关键的场所。我将平等就业机会委员会的监管指南和合规手册视为了解美国宗教、法律和工作之间不断变化的关系的重要来源。我在平等就业机会委员会的档案中发现了三种紧张的宗教信仰模式,或三种类型的宗教行为者,每种都有一个独特的谱系:安息日观察者、白痴和组织。白痴主义者和本组织的人物对宗教的概念截然不同,但他们都认为宗教和工作的要求可以巧妙地调和。他们认为,宗教可以无缝地融入工作场所,而不会破坏资本主义的运作。然而,对于那些关心经济不平等、企业权力和新自由主义工作条件的人来说,我建议重新审视平等就业机会委员会的安息日观察员可能是有益的,他坚持在工作和市场之外享有集体生活形式和价值的权利。
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