Pub Date : 2022-10-20DOI: 10.1080/00344087.2022.2140898
C. Baldelomar
Abstract An expansive understanding of ancestors is integral to the opening of imaginative spaces for religious education—particularly in university and adult faith formation settings—to grapple deeply with contexts of precarity and the hopelessness such contexts breed. More specifically, this essay considers how hauntings by one’s past selves (“ontological ancestors”) and by enfleshed others living in precarity can lead to sustained compassion and praxis in response to ontological terror, biopower, and necropolitics. Such hauntings are possible through continual unlearning and dislodging of one’s very self through practices such as askēsis and rhizomatic identity formation. Once these practices become central, religious education can foster possibilities for honest engagements with and deep compassion for present (hopeless) realities and the experiences of bodies in precarity.
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Pub Date : 2022-10-20DOI: 10.1080/00344087.2022.2137663
Peter H. Cariaga
Abstract While the resources for biblical interpretation are multiplying, there are no current models for reading biblical texts in community with culturally hybrid persons. Contextual Bible Study (CBS) presents a pedagogical framework to help fill the gap. This article offers an overview of CBS as well as a case study that looks at a reading community (a specific group of culturally hybrid young adults) that uses a relevant experience (migration-related grief) to interpret a resonant text (Lamentations 1).
{"title":"Reading the Bible, Learning Ourselves: A Contextual Bible Study with Culturally Hybrid Youth","authors":"Peter H. Cariaga","doi":"10.1080/00344087.2022.2137663","DOIUrl":"https://doi.org/10.1080/00344087.2022.2137663","url":null,"abstract":"Abstract While the resources for biblical interpretation are multiplying, there are no current models for reading biblical texts in community with culturally hybrid persons. Contextual Bible Study (CBS) presents a pedagogical framework to help fill the gap. This article offers an overview of CBS as well as a case study that looks at a reading community (a specific group of culturally hybrid young adults) that uses a relevant experience (migration-related grief) to interpret a resonant text (Lamentations 1).","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"43 1","pages":"426 - 438"},"PeriodicalIF":0.7,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77523317","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}
Pub Date : 2022-10-20DOI: 10.1080/00344087.2022.2148415
Hosffman Ospino
We stand on the shoulders of giants: teachers, mentors, pastors, imams, rabbis, faith educators, prophets, scholars, spiritual leaders, pioneers, elders, missionaries, artists, writers, caretakers of creation, and many others whose flame of faith burns in our minds and hearts. We also stand on the shoulders of faith educators who raised critical questions, challenged the status quo, thought outside the box, risked excommunication and exile, and—knowingly or unknowingly—delved into the world of heresy, because they forced us to think about our faith more clearly. They all are our ancestors. It is difficult to imagine any form of religious education scholarship and praxis that ignores the contributions of those past believers who dared to journey with their communities attempting to make sense of the holy in their lives. We are who we are, we believe what we believe, largely because our ancestors received a faith tradition with trusting openness, interpreted it in light of their particular experience, and then passed it on to the next generation. Today we receive those faith traditions and are charged with the responsibility of doing likewise: to interpret them in light of our own particular experiences, then pass them onto the next generations. One day, tomorrow, tomorrow’s tomorrow, we will be called ancestors on the journey of faith. Any reflection about ancestors thrusts us inevitably into the question of how we ought to relate to them. Individual believers and entire faith communities in our day do not always agree on this question. Many believers find comfort trusting their ancestors and the traditions they espoused as givens, often accepting at face value their words as well as their vision for what they assumed being a person of faith was about. Many others feel gratitude toward their ancestors for passing on the faith, yet do not hesitate to assert their conscientious right to receive such faith with a critical lens and the freedom to embrace it on their own terms. These believers, young and old, seem to espouse an attitude that I venture to call “engaged irreverence.” Although the number of people who self-identify as non-religiously affiliated has increased dramatically throughout the world, and many people have simply stopped believing, our contemporary irreverently engaged generation has not necessarily discarded religion altogether. Many a declaration of the “death of God” or the “end of religion” is usually followed by the fervent announcement that “God is back,” then ensuing bouts of spiritual revival. Religious educators often find ourselves amidst this tension. We have the responsibility to accompany these communities receiving the wisdom of their ancestors while finding ways to help them navigate their relationship with what has been received and those from whom they received it. Discerning how to relate to ancestors also demands that we inquire who are the ancestors we honor and privilege, which we have ignored, who we chose to
{"title":"Debt of Gratitude to Religious Education Ancestors","authors":"Hosffman Ospino","doi":"10.1080/00344087.2022.2148415","DOIUrl":"https://doi.org/10.1080/00344087.2022.2148415","url":null,"abstract":"We stand on the shoulders of giants: teachers, mentors, pastors, imams, rabbis, faith educators, prophets, scholars, spiritual leaders, pioneers, elders, missionaries, artists, writers, caretakers of creation, and many others whose flame of faith burns in our minds and hearts. We also stand on the shoulders of faith educators who raised critical questions, challenged the status quo, thought outside the box, risked excommunication and exile, and—knowingly or unknowingly—delved into the world of heresy, because they forced us to think about our faith more clearly. They all are our ancestors. It is difficult to imagine any form of religious education scholarship and praxis that ignores the contributions of those past believers who dared to journey with their communities attempting to make sense of the holy in their lives. We are who we are, we believe what we believe, largely because our ancestors received a faith tradition with trusting openness, interpreted it in light of their particular experience, and then passed it on to the next generation. Today we receive those faith traditions and are charged with the responsibility of doing likewise: to interpret them in light of our own particular experiences, then pass them onto the next generations. One day, tomorrow, tomorrow’s tomorrow, we will be called ancestors on the journey of faith. Any reflection about ancestors thrusts us inevitably into the question of how we ought to relate to them. Individual believers and entire faith communities in our day do not always agree on this question. Many believers find comfort trusting their ancestors and the traditions they espoused as givens, often accepting at face value their words as well as their vision for what they assumed being a person of faith was about. Many others feel gratitude toward their ancestors for passing on the faith, yet do not hesitate to assert their conscientious right to receive such faith with a critical lens and the freedom to embrace it on their own terms. These believers, young and old, seem to espouse an attitude that I venture to call “engaged irreverence.” Although the number of people who self-identify as non-religiously affiliated has increased dramatically throughout the world, and many people have simply stopped believing, our contemporary irreverently engaged generation has not necessarily discarded religion altogether. Many a declaration of the “death of God” or the “end of religion” is usually followed by the fervent announcement that “God is back,” then ensuing bouts of spiritual revival. Religious educators often find ourselves amidst this tension. We have the responsibility to accompany these communities receiving the wisdom of their ancestors while finding ways to help them navigate their relationship with what has been received and those from whom they received it. Discerning how to relate to ancestors also demands that we inquire who are the ancestors we honor and privilege, which we have ignored, who we chose to ","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"108 1","pages":"345 - 347"},"PeriodicalIF":0.7,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76931818","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}
Pub Date : 2022-10-12DOI: 10.1080/00344087.2022.2131289
Patrick B. Reyes
Abstract Can the ancestors speak? For the 2022 annual meeting of the Religious Education Association (REA), themed “Becoming Good Ancestors,” an essential question is, “can the ancestors speak?” To answer this question, the presidential address seeks to uncover: who are the REA’s ancestors? Where are they speaking? What is the guild’s role in forming good ancestors? The address claims that not all ancestors can communicate their knowledge in the guild’s current form, ways of gathering, or ways of forming scholars. Yet, there is potential in the REA’s work to be more inclusive of our many ancestral lineages.
{"title":"Can the Ancestors Speak? Religious Education, Who and How","authors":"Patrick B. Reyes","doi":"10.1080/00344087.2022.2131289","DOIUrl":"https://doi.org/10.1080/00344087.2022.2131289","url":null,"abstract":"Abstract Can the ancestors speak? For the 2022 annual meeting of the Religious Education Association (REA), themed “Becoming Good Ancestors,” an essential question is, “can the ancestors speak?” To answer this question, the presidential address seeks to uncover: who are the REA’s ancestors? Where are they speaking? What is the guild’s role in forming good ancestors? The address claims that not all ancestors can communicate their knowledge in the guild’s current form, ways of gathering, or ways of forming scholars. Yet, there is potential in the REA’s work to be more inclusive of our many ancestral lineages.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"36 1","pages":"348 - 357"},"PeriodicalIF":0.7,"publicationDate":"2022-10-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81342177","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}
Pub Date : 2022-09-30DOI: 10.1080/00344087.2022.2129285
Kelly Colwell
{"title":"Liberation, (De)Coloniality, and Liturgical Practices: Flipping the Song Bird","authors":"Kelly Colwell","doi":"10.1080/00344087.2022.2129285","DOIUrl":"https://doi.org/10.1080/00344087.2022.2129285","url":null,"abstract":"","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"30 1","pages":"82 - 83"},"PeriodicalIF":0.7,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87351786","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}
Pub Date : 2022-08-08DOI: 10.1080/00344087.2022.2112839
J. Mercer
From time to time, I look back into the archives of this journal to see what folks were writing about ten or twenty or fifty years ago. It helps me to keep some perspective on the present. For instance, I often discover that the things that seem to be urgent new issues for today are instead new points of view from this different time-context on matters that have been important to religious education scholars and practitioners across many decades. Such discoveries do not make the present-day issues any less significant. Nor are the arguments made by contemporary authors any less original or interesting by virtue of being further developments of an earlier line of thinking rather than completely novel ideas. Instead, I find that it deepens my understanding to be able to see the contours of a discussion as it takes place across the years, as I engage in a type of temporal “mind-mapping”—drawing connections between a network of connected yet diverse ideas that have flourished over time. Here is an example. Way back in 1909, George E. Dawson raised the question in this journal regarding what religious education might gain from engaging “the biological sciences” (Dawson 1909, 438). Suggesting that in religious educational work with adolescents, “biological material drawn from neurology and psychology could be introduced,” Dawson went on to say that “the more practical facts bearing upon the nature of the brain and nervous system; their relation to the feelings, intellect and will ... might be presented either in occasional [sic] separate lessons, or in connection with material drawn from the Bible” (Dawson 1909, 440). Fast forward to 1993, when Jerry Larsen’s article (Larsen 1993), “Religious Education and the Brain: On Letting Cognitive Science Inform Religious Education,” charted the functions of various brain regions, asking, “Might knowledge of the brain inform us in religious education? Could it tell us something about the religious educator’s agenda and methods? Wouldn’t we be wise to let cognitive science inform us?” Nearly a decade after Larson’s queries, the REA’s annual meeting, under the leadership of then President-Elect Dean Blevins, explored the theme, “Brain Matters: Neuroscience, Creativity and Diversity.” The 2012 issue of the journal in which selected conference papers and addresses appear from that meeting (107:4) includes a fascinating array of research in our field in which forays into neuroscience opened new perspectives for religious education. One of the presenters in the 2012 meeting, Mary Hess, in her published conference paper (Hess 2012) provided an example of what Dawson asked for in 1909, albeit one hundred and three volume-years later in the journal. Hess, drawing on the work of her own historical moment’s contemporary brain research, described recent developments in knowledge about mechanisms within the human brain that allow for the experience of empathy. Mirror neurons give an observer access to the experience of anoth
{"title":"Temporal Mind Mapping","authors":"J. Mercer","doi":"10.1080/00344087.2022.2112839","DOIUrl":"https://doi.org/10.1080/00344087.2022.2112839","url":null,"abstract":"From time to time, I look back into the archives of this journal to see what folks were writing about ten or twenty or fifty years ago. It helps me to keep some perspective on the present. For instance, I often discover that the things that seem to be urgent new issues for today are instead new points of view from this different time-context on matters that have been important to religious education scholars and practitioners across many decades. Such discoveries do not make the present-day issues any less significant. Nor are the arguments made by contemporary authors any less original or interesting by virtue of being further developments of an earlier line of thinking rather than completely novel ideas. Instead, I find that it deepens my understanding to be able to see the contours of a discussion as it takes place across the years, as I engage in a type of temporal “mind-mapping”—drawing connections between a network of connected yet diverse ideas that have flourished over time. Here is an example. Way back in 1909, George E. Dawson raised the question in this journal regarding what religious education might gain from engaging “the biological sciences” (Dawson 1909, 438). Suggesting that in religious educational work with adolescents, “biological material drawn from neurology and psychology could be introduced,” Dawson went on to say that “the more practical facts bearing upon the nature of the brain and nervous system; their relation to the feelings, intellect and will ... might be presented either in occasional [sic] separate lessons, or in connection with material drawn from the Bible” (Dawson 1909, 440). Fast forward to 1993, when Jerry Larsen’s article (Larsen 1993), “Religious Education and the Brain: On Letting Cognitive Science Inform Religious Education,” charted the functions of various brain regions, asking, “Might knowledge of the brain inform us in religious education? Could it tell us something about the religious educator’s agenda and methods? Wouldn’t we be wise to let cognitive science inform us?” Nearly a decade after Larson’s queries, the REA’s annual meeting, under the leadership of then President-Elect Dean Blevins, explored the theme, “Brain Matters: Neuroscience, Creativity and Diversity.” The 2012 issue of the journal in which selected conference papers and addresses appear from that meeting (107:4) includes a fascinating array of research in our field in which forays into neuroscience opened new perspectives for religious education. One of the presenters in the 2012 meeting, Mary Hess, in her published conference paper (Hess 2012) provided an example of what Dawson asked for in 1909, albeit one hundred and three volume-years later in the journal. Hess, drawing on the work of her own historical moment’s contemporary brain research, described recent developments in knowledge about mechanisms within the human brain that allow for the experience of empathy. Mirror neurons give an observer access to the experience of anoth","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"86 1","pages":"265 - 266"},"PeriodicalIF":0.7,"publicationDate":"2022-08-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80862285","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}
Pub Date : 2022-08-08DOI: 10.1080/00344087.2022.2110735
T. O’Keefe
{"title":"Reciprocal Church: Becoming a Community Where Faith Flourishes Beyond High School","authors":"T. O’Keefe","doi":"10.1080/00344087.2022.2110735","DOIUrl":"https://doi.org/10.1080/00344087.2022.2110735","url":null,"abstract":"","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"283 1","pages":"343 - 344"},"PeriodicalIF":0.7,"publicationDate":"2022-08-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86396611","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}
Pub Date : 2022-07-25DOI: 10.1080/00344087.2022.2101814
Cheryl V. Minor, Hannah Sutton-Adams
Abstract This study explored caregivers’ experiences of virtual Godly Play in the United States, South Korea, and the UK during COVID-19 lockdowns. Thematic analysis of thirty-three caregiver surveys and six semi-structured interviews revealed four themes: support/community, intergenerational Godly Play, spiritual maintenance and growth for the family, and the gift of wonder. This study shows that the experience of Godly Play at home during the pandemic benefited caregivers. As the pandemic subsides and we return to child-centered programming in churches, this study highlights the importance of including and equipping caregivers in nurturing their children’s spirituality.
{"title":"Godly Play Went Home: An Exploratory Study of the Experience of Godly Play in Homes during the Covid-19 Pandemic through the Lens of Caregivers","authors":"Cheryl V. Minor, Hannah Sutton-Adams","doi":"10.1080/00344087.2022.2101814","DOIUrl":"https://doi.org/10.1080/00344087.2022.2101814","url":null,"abstract":"Abstract This study explored caregivers’ experiences of virtual Godly Play in the United States, South Korea, and the UK during COVID-19 lockdowns. Thematic analysis of thirty-three caregiver surveys and six semi-structured interviews revealed four themes: support/community, intergenerational Godly Play, spiritual maintenance and growth for the family, and the gift of wonder. This study shows that the experience of Godly Play at home during the pandemic benefited caregivers. As the pandemic subsides and we return to child-centered programming in churches, this study highlights the importance of including and equipping caregivers in nurturing their children’s spirituality.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"7 1","pages":"313 - 323"},"PeriodicalIF":0.7,"publicationDate":"2022-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81765642","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}
Pub Date : 2022-07-20DOI: 10.1080/00344087.2022.2097989
C. H. Rich, R. Ward Holder, Aubrey Scheopner Torres
Abstract How do race and lived experiences of this construct impact student theological understandings? We embarked on a joint pedagogical venture spanning two continents about race and theology with groups of students whose encounters with race and its impacts on theology were markedly different—including students whose lives and education have been formed by colonialism and its continuing legacies, and students whose grasp of theological systems had hardly addressed the effects of racism on theology. In this article, we share what we learned and offer recommendations for others looking to use this as a model.
{"title":"Teaching Race, Colonialism, and Theology in a Joint Project in North America and Africa: Insights from the Project","authors":"C. H. Rich, R. Ward Holder, Aubrey Scheopner Torres","doi":"10.1080/00344087.2022.2097989","DOIUrl":"https://doi.org/10.1080/00344087.2022.2097989","url":null,"abstract":"Abstract How do race and lived experiences of this construct impact student theological understandings? We embarked on a joint pedagogical venture spanning two continents about race and theology with groups of students whose encounters with race and its impacts on theology were markedly different—including students whose lives and education have been formed by colonialism and its continuing legacies, and students whose grasp of theological systems had hardly addressed the effects of racism on theology. In this article, we share what we learned and offer recommendations for others looking to use this as a model.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"195 1","pages":"324 - 338"},"PeriodicalIF":0.7,"publicationDate":"2022-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74514387","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}
Pub Date : 2022-07-14DOI: 10.1080/00344087.2022.2097987
M. Pilotti, H. Mulhem, Omar J. El-Moussa
Abstract Academic entitlement (AE) is the expectation of academic success without the recognition, exercised through thought and action, of personal responsibility for attaining that success. In the present exploratory study, we examined the extent to which AE is present in female college students enrolled in Arabic culture and religious courses at a Middle Eastern university with a secular curriculum. The study also examined whether AE accounted for poor course performance. Arabic culture and religious courses promote inner modesty. Such courses, however, exist in a society with contradictory values, with Islam and tribal traditions promoting modesty and unity while capitalistic forces promote immodesty and competition through unfettered marketing and consumption. Although evidence of AE was minimal, overall less endorsement of AE emerged as students moved from earlier to later courses, gaining academic experience. Specific aspects of AE were found to be related to lower course performance. The procedure of this study and its findings can serve as a roadmap to implement proactive interventions for students enrolled in such courses.
{"title":"An Exploratory Study of Students’ Academic Entitlement in Arabic Culture and Religion Courses","authors":"M. Pilotti, H. Mulhem, Omar J. El-Moussa","doi":"10.1080/00344087.2022.2097987","DOIUrl":"https://doi.org/10.1080/00344087.2022.2097987","url":null,"abstract":"Abstract Academic entitlement (AE) is the expectation of academic success without the recognition, exercised through thought and action, of personal responsibility for attaining that success. In the present exploratory study, we examined the extent to which AE is present in female college students enrolled in Arabic culture and religious courses at a Middle Eastern university with a secular curriculum. The study also examined whether AE accounted for poor course performance. Arabic culture and religious courses promote inner modesty. Such courses, however, exist in a society with contradictory values, with Islam and tribal traditions promoting modesty and unity while capitalistic forces promote immodesty and competition through unfettered marketing and consumption. Although evidence of AE was minimal, overall less endorsement of AE emerged as students moved from earlier to later courses, gaining academic experience. Specific aspects of AE were found to be related to lower course performance. The procedure of this study and its findings can serve as a roadmap to implement proactive interventions for students enrolled in such courses.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"26 1","pages":"296 - 312"},"PeriodicalIF":0.7,"publicationDate":"2022-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74342366","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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