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HISTORY OF RELIGIONS最新文献

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Mobilizing Krishna’s World: The Writings of Prince Sāvant Singh of Kishangarh. Global South Asia. By Heidi R. M. Pauwels. Seattle: University of Washington Press, 2017. Pp. xv+262, 27 black-and-white illustrations. $90.00 (cloth); $30.00 (paper). 动员奎师那的世界:王子Sāvant辛格的基尚格尔的著作。全球南亚。海蒂·r·m·鲍维尔斯著。西雅图:华盛顿大学出版社,2017。Pp. xv+262, 27张黑白插图。90.00美元(布);30.00美元(纸)。
IF 0.5 2区 哲学 Q1 Arts and Humanities Pub Date : 2020-08-01 DOI: 10.1086/709170
A. Seastrand
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引用次数: 1
The Snake and the Mongoose: The Emergence of Identity in Early Indian Religion. By Nathan McGovern. New York: Oxford University Press, 2018. Pp. xiv+313. $99.00 (cloth); $31.27 (ebook).
IF 0.5 2区 哲学 Q1 Arts and Humanities Pub Date : 2020-08-01 DOI: 10.1086/709171
D. Knipe
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引用次数: 0
The Future of Comparison 比较的未来
IF 0.5 2区 哲学 Q1 Arts and Humanities Pub Date : 2020-08-01 DOI: 10.1086/709166
D. Frankfurter
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引用次数: 0
Practical Canons from Buddhist Pasts: What Pāli Anthologies Can Tell Us about Buddhist History 来自佛教历史的实用经典:Pāli选集可以告诉我们佛教历史
IF 0.5 2区 哲学 Q1 Arts and Humanities Pub Date : 2020-08-01 DOI: 10.1086/709167
Jonathan A. Young
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引用次数: 1
Roads, State, and Religion in Japanese Antiquity 日本古代的道路、国家和宗教
IF 0.5 2区 哲学 Q1 Arts and Humanities Pub Date : 2020-05-01 DOI: 10.1086/707813
Bryan D. Lowe
This is a story of the possibilities created by connection but also of the inherent fragility of movement within a network. It uses a case study of roads in ancient Japan (defined as late seventh through early ninth centuries) to show how networks amplify not only interaction but also isolation. Throughout the premodern world, massive highway construction allowed individuals to reach faraway places and fostered the spread of ideas, including religious ones. But in setting out, a potential wayfarer risked never returning, forever separating from his or her homeland. This was particularly true in premodern contexts, in which many travelers were reduced to rotting by the roadside. The fates of these individuals, who died distanced from their communities, spawned ritual problems. Who would perform mortuary services for the forsaken dead, especially if no one back home was even aware that they had passed on? This article explores the religious implications of road construction, both how a newly connected society enabled the rapid diffusion of a religious tradition and how increased mobility necessitated new practices. In short, I will take up “connectivity and its discontents,” a phrase borrowed from Sherry Turkle, a psychologist and scholar of technology. In doing
这是一个关于连接所创造的可能性的故事,也是一个网络中运动的固有脆弱性的故事。它以古代日本(定义为七世纪末至九世纪初)的道路为例,展示了网络如何不仅扩大了互动,而且扩大了隔离。在整个前现代世界,大规模的高速公路建设使人们能够到达遥远的地方,并促进了思想的传播,包括宗教思想。但在出发时,一个潜在的旅行者可能永远不会回来,永远与他或她的家园分离。在前现代环境中尤其如此,许多旅行者沦落到在路边腐烂。这些人死于远离社区的地方,他们的命运引发了仪式上的问题。谁会为被遗忘者的亡灵提供殡葬服务,尤其是如果家乡的人甚至都不知道他们已经去世了呢?这篇文章探讨了道路建设的宗教含义,包括一个新连接的社会如何使宗教传统迅速传播,以及日益增加的流动性如何使新的实践成为必要。简而言之,我将讨论“连通性及其不满”,这是心理学家、技术学者雪莉·特克尔(Sherry Turkle)借用的一个短语。在做
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引用次数: 0
The Empire of Apostles: Religion, Accommodatio, and the Imagination of Empire in Early Modern Brazil and India. By Ananya Chakravarti. New Delhi: Oxford University Press, 2018. Pp. xiv+355, black-and-white illustrations, maps. $45.95 (cloth).
IF 0.5 2区 哲学 Q1 Arts and Humanities Pub Date : 2020-05-01 DOI: 10.1086/707812
Francis X. Clooney
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引用次数: 0
Secret Body: Erotic and Esoteric Currents in the History of Religions. By Jeffrey J. Kripal. Chicago: University of Chicago Press, 2017. Pp. ix+478, color illustrations. $45.00 (cloth); $35.00 (paper); $10.00–$35.00 (e-book). 秘密身体:宗教史上的情色和深奥潮流。杰弗里·j·克里帕尔著。芝加哥:芝加哥大学出版社,2017。第ix+478页,彩色插图。45.00美元(布);35.00美元(纸);10.00 - 35.00美元(电子书)。
IF 0.5 2区 哲学 Q1 Arts and Humanities Pub Date : 2020-05-01 DOI: 10.1086/707815
G. Spinner
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引用次数: 0
Embodying the Sacred: Women Mystics in Seventeenth-Century Lima. By Nancy E. van Deusen. Durham, NC: Duke University Press, 2018. Pp. viii+272, 1 illustration. $99.95 (cloth); $26.95 (paper). 体现神圣:17世纪利马的女性神秘主义者。南希·e·范德森著。达勒姆,北卡罗来纳州:杜克大学出版社,2018年。第viii+272页,1插图。99.95美元(布);26.95美元(纸)。
IF 0.5 2区 哲学 Q1 Arts and Humanities Pub Date : 2020-05-01 DOI: 10.1086/707814
Celia Cussen Langdeau
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引用次数: 0
Recent Studies on Raffaele Pettazzoni rapaele Pettazzoni的最新研究
IF 0.5 2区 哲学 Q1 Arts and Humanities Pub Date : 2020-05-01 DOI: 10.1086/707817
N. Spineto
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引用次数: 0
Fashioning Health as Beauty: Cosmetic Rulings in Early Islam 将健康塑造为美丽:早期伊斯兰教的美容规则
IF 0.5 2区 哲学 Q1 Arts and Humanities Pub Date : 2020-05-01 DOI: 10.1086/707816
Kathryn M. Kueny
The Qur’an asserts that God creates perfected forms and prohibits humans from altering them. Despite the divine mandate, the sunnah and other authoritative sources permit some alterations of the body but prohibit others. What might account for the discrepancies between law and practice? The following argument proposes that the rules governing the use of prosthetics, wigs, tattoos, epilation, orthodontia, silk, or hair dye reflected deep-seated fears about illness and the spread of disease, more so than concerns about humans modifying what God has made perfect. As a result, divine notions of bodily perfection became more closely aligned with efforts to secure public health and well-being,with humans definingwhat selves could be cosmetically (a)mended, and in what ways. Scientific evidence has proven that humans tend to shun those who display signs of illness. In fact, human faces made to look sick are found to generate more innate revulsion than healthy ones. Recent works in biology, psychology,
《古兰经》声称,真主创造了完美的形体,禁止人类改变它们。尽管有神圣的命令,圣训和其他权威来源允许身体的一些改变,但禁止其他改变。什么可以解释法律与实践之间的差异?下面的论点提出,规范假肢、假发、纹身、脱毛、正畸、丝绸或染发剂的使用的规则反映了对疾病和疾病传播的根深蒂固的恐惧,而不是对人类修改上帝创造的完美的担忧。因此,身体完美的神圣观念与确保公众健康和福祉的努力更加紧密地联系在一起,人类定义了什么样的自我可以通过美容来修复,以及以何种方式修复。科学证据已经证明,人类倾向于避开那些表现出疾病迹象的人。事实上,人们发现,把人的脸做成生病的样子比健康人的脸更容易引起天生的反感。最近在生物学,心理学,
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引用次数: 1
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HISTORY OF RELIGIONS
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