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How Does the Old Testament Speak About God’s Knowability? On the Complexity of the Topic, as Reflected in Previous Scholarship 旧约》如何论述上帝的可知性?从以往的学术研究看这一话题的复杂性
IF 0.3 Q1 Arts and Humanities Pub Date : 2024-06-14 DOI: 10.30965/23642807-bja10096
Annette Schellenberg-Lagler
This article argues that the lack of comprehensive scholarly treatments of how the OT speaks about God’s knowability has to do with the complexity of the topic and the diversity of how the OT addresses it. It shows the diverse ways of how previous scholars have approached the OT statements and assumptions about God’s knowability (and the knowledge of God), clarifies how these statements and assumptions are related to each other, and gives some ideas about possible directions of future research.
本文认为,学术界对《罗马书》如何论述上帝的可知性缺乏全面的论述,这与该主题的复杂性和《罗马书》论述方式的多样性有关。文章展示了之前的学者是如何以不同的方式探讨《罗马书》中关于上帝可知性(以及对上帝的认识)的陈述和假设的,阐明了这些陈述和假设之间的关系,并就未来研究的可能方向提出了一些想法。
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引用次数: 0
Double Turning and Other Duplicities. A Performative Reading of John 20:11–18 双重转身和其他双重性。约翰福音》20:11-18 的表演性解读
IF 0.3 Q1 Arts and Humanities Pub Date : 2024-05-17 DOI: 10.30965/23642807-bja10097
C. Breu
In John 20:11–18, Mary Magdalene meets Jesus after his death. She turns around twice, a double gesture that has puzzled New Testament scholars. In this article, I offer a performative reading of Mary Magdalene’s turns based on Judith Butler’s theory of gesture and the literary inventory of ancient recognition scenes. I argue that the double gesture does not emphasize the difference between a physical and an inner status of recognition. Instead, it is conceived as a non-identical repetition or quotation. It points to other turnings and other duplicities. Both turns are part of a performative process that unfolds the new identities of the main characters after their separation. Mary is not portrayed as a misunderstanding disciple who needs two turns to recognize Jesus, but as part of a reciprocal process that mirrors Jesus’ double appearance and the text’s double layers of meaning.
在《约翰福音》20:11-18 中,抹大拉的马利亚在耶稣死后见到了他。她转了两圈,这一双重姿态令新约学者们困惑不已。在本文中,我根据朱迪斯-巴特勒(Judith Butler)的手势理论和古代认人场景的文学清单,对抹大拉的马利亚的转身进行了表演性解读。我认为,双重手势并不强调身体和内心认可状态之间的区别。相反,它被视为一种非相同的重复或引用。它指向其他转折和其他重复。这两个转折都是一个表演过程的一部分,它展开了主角们分离后的新身份。马利亚并没有被描绘成一个需要两次转身才能认出耶稣的误解门徒,而是被描绘成一个反映耶稣双重外表和文本双层含义的互惠过程的一部分。
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引用次数: 0
Fuzzy Hybrid Approach to Shatter Religious Tolerance and Fundamentalism Stereotypes across Diverse Nations 用模糊混合方法打破不同国家的宗教宽容和原教旨主义成见
IF 0.3 Q1 Arts and Humanities Pub Date : 2024-05-10 DOI: 10.30965/23642807-bja10095
Alessandro Indelicato, Juan Carlos Martín
The study transcends borders to challenge conventional narratives about religious tolerance and fundamentalism. Leveraging a Fuzzy-Hybrid Approach, we delve into the multifaceted realities of eight diverse nations: Germany, Cyprus, the United States, Lebanon, Palestine, Israel, Turkey, and Kenya. Our innovative analysis unveils surprising complexities, shattering stereotypes and painting a nuanced picture of religious beliefs. Germany emerges as a beacon of tolerance, boasting the highest tolerance levels with the lowest fundamentalism. However, the stark reality for citizens of Lebanon, Kenya, and Palestine reveals a landscape of lower tolerance and higher fundamentalism. This study delves deeper, using quantile regression models to expose the intricate interplay between religious tolerance, individual socioeconomic factors like education and religious discrimination, and even views on the death penalty. Our findings challenge simplistic assumptions, revealing intricate relationships between tolerance and fundamentalism across diverse contexts.
这项研究超越国界,挑战关于宗教宽容和原教旨主义的传统说法。利用模糊混合法,我们深入研究了八个不同国家的多方面现实:德国、塞浦路斯、美国、黎巴嫩、巴勒斯坦、以色列、土耳其和肯尼亚。我们的创新分析揭示了令人惊讶的复杂性,打破了刻板印象,描绘了一幅细致入微的宗教信仰图景。德国是宽容的灯塔,拥有最高的宽容度和最低的原教旨主义。然而,对于黎巴嫩、肯尼亚和巴勒斯坦的公民来说,严峻的现实却揭示了宽容度较低、原教旨主义较高的景象。本研究深入探讨了宗教宽容度、个人社会经济因素(如教育和宗教歧视),甚至对死刑的看法之间错综复杂的相互作用,并使用了量子回归模型。我们的研究结果挑战了简单化的假设,揭示了不同背景下宽容与原教旨主义之间错综复杂的关系。
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引用次数: 0
Triggers of Exceptional Experiences on the Camino de Santiago Pilgrimage 圣地亚哥卡米诺朝圣之旅特殊经历的触发因素
IF 0.3 Q1 Arts and Humanities Pub Date : 2024-05-07 DOI: 10.30965/23642807-bja10093
Snežana Brumec
This study delves into triggers and transformative effects of exceptional experiences among Camino de Santiago pilgrims. Analyzing 32 travelogues, we identify triggers like exposure to natural beauty and visits to sacred sites, leading to emotional shifts characterized by heightened unity and love. These experiences influence moral and cognitive frameworks, fostering heightened spirituality, wisdom, and detachment. “Experience of deep calm and reconciliation” improves relationships, “Experience of interconnectedness” enhances intuition in decision-making, and “Cathartic experiences” encourage vulnerability expression, fostering connection. Supported by a survey of 501 pilgrims, our findings highlight the frequency and transformative impact of these experiences on a diverse pilgrim population.
本研究探讨了圣地亚哥卡米诺朝圣者特殊经历的触发因素和转化效果。通过分析 32 篇游记,我们确定了一些触发因素,如接触自然美景和参观圣地,从而导致以团结和爱的提升为特征的情感转变。这些经历影响了道德和认知框架,促进了灵性、智慧和超脱的提升。"深度平静与和解的体验 "改善了人际关系,"相互联系的体验 "增强了决策中的直觉,而 "宣泄性体验 "鼓励了脆弱的表达,促进了人与人之间的联系。通过对 501 名朝圣者的调查,我们的发现突出了这些体验对不同朝圣者的频率和转化影响。
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引用次数: 0
Esoteric Dance Practices of the Early Twentieth Century: Case Study of George Gurdjieff’s Movements 二十世纪初的神秘舞蹈实践:乔治-古尔杰夫舞蹈个案研究
IF 0.3 Q1 Arts and Humanities Pub Date : 2024-04-05 DOI: 10.30965/23642807-bja10092
Makhabbad Maltabarova
The beginning of the twentieth century was marked by colossal changes in various spheres of life, including art, where appeared numerous choreographies produced by both professional dancers and esoteric teachers. This article analyzes the choreography of George Gurdjieff, a dance practice simply called “Movements.” This practice was often considered as closely related to and being a product of the artistic environment of the time. The article argues that even though being the product of the time, Gurdjieff’s dance requires a close attention. It will show that his approach to dance downplays aesthetic and emotional aspects. Applying the hybrid methodology, this article will first identify the place of the Movements in Gurdjieff’s teaching. It will then illustrate how the Movements differ from modern German dance. Finally, it will analyze and describe the author’s ethnographic experiences in the study and practice of the Movements.
二十世纪初,生活的各个领域都发生了巨大的变化,包括艺术领域,出现了许多由专业舞蹈家和神秘教师创作的舞蹈作品。这篇文章分析了乔治-古尔杰耶夫的舞蹈作品,一种简称为 "动作 "的舞蹈实践。这种舞蹈实践通常被认为与当时的艺术环境密切相关,是艺术环境的产物。文章认为,尽管古尔杰夫的舞蹈是时代的产物,但仍需要密切关注。文章将说明,他的舞蹈方法淡化了审美和情感方面。本文将运用混合方法,首先确定 "舞步 "在古尔杰夫教学中的地位。然后,文章将说明 "舞步 "与德国现代舞蹈的不同之处。最后,文章将分析和描述作者在研究和实践 "舞步 "过程中的人种学经验。
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引用次数: 0
Global Religious History and Religious Comparison: a Programmatic Outline 全球宗教史与宗教比较:计划大纲
IF 0.3 Q1 Arts and Humanities Pub Date : 2024-03-12 DOI: 10.30965/23642807-bja10091
Julian Strube
This introduction outlines the contributions of Global Religious History, or Global History of Religion, to the issue of religious comparison. First, it argues for religious comparison as an integral part of religious studies that should not be abandoned but revised. Second, it addresses the larger framework of debates in religious studies and global history, arguing for the value of Global Religious History in avoiding Eurocentrism, but also tendencies within the postcolonial spectrum that mirror Eurocentric shortcomings. What is often perceived as a crisis in religious studies is understood here as an ongoing process of reflection and refinement that allows us to contextualize both the object of study and its researcher. Finally, this outline presents concrete elements that can inform revised approaches to religious comparison, including a genealogical method, entanglement and decentered historiography, and translingual practice. This allows us to expand our scope not only geographically, but also temporally.
本导论概述了《全球宗教史》或《全球宗教史》对宗教比较问题的贡献。首先,它认为宗教比较是宗教研究不可分割的一部分,不应放弃,而应加以修订。其次,它涉及宗教研究和全球史辩论的更大框架,论证了全球宗教史在避免欧洲中心主义方面的价值,同时也论证了后殖民范围内反映欧洲中心主义缺陷的倾向。通常被视为宗教研究中的危机,在这里则被理解为一个不断反思和完善的过程,它使我们能够将研究对象及其研究者都纳入背景之中。最后,本大纲提出了一些具体要素,可以为宗教比较的修订方法提供参考,包括系谱学方法、纠缠和非中心史学以及跨语言实践。这使我们不仅可以在地理上,而且可以在时间上扩大我们的研究范围。
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引用次数: 0
Church Life LIVE! 教会生活现场直播!
IF 0.3 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.30965/23642807-bja10088
Barbora Spalová, Adam Gajdoš
The unprecedented halt of social gatherings imposed by the COVID-19 pandemic that began in the spring of 2020 highlighted the centrality of ritual participation in the Christian sense of belonging. Offering members of religious communities opportunities and instruments for sustaining their religiosity became a challenge. This time of crisis, adaptation and improvisation thus also shook what it meant to belong to a community of believers.Based on pre-pandemic in-person observations, interviews and online ethnography in four Christian communities in the Czech Republic and Slovakia, our paper maps how different approaches to ritual practices during the pandemic affected the available repertoires of belonging to Christianity. Upon discussing the relevance of Hervieu-Léger’s vital types of religiosity (the universalist and independent pilgrim and the particularist and interconnected convert) throughout the pandemic, we conclude that the traditional approach to the church as a place of dwelling, as Wuthnow labelled it, was strengthened most.
2020 年春季开始的 COVID-19 大流行病史无前例地停止了社交聚会,这凸显了仪式参与在基督教归属感中的核心地位。为宗教团体成员提供维持其宗教性的机会和工具成为一项挑战。基于大流行前对捷克共和国和斯洛伐克四个基督教社区的亲身观察、访谈和在线人种学研究,我们的论文描绘了大流行期间不同的仪式实践方法如何影响基督教归属感的可用再现。在讨论了埃尔维约-莱热(Hervieu-Léger)提出的宗教性的重要类型(普遍主义和独立的朝圣者以及特殊主义和相互联系的皈依者)在整个大流行期间的相关性后,我们得出结论认为,将教堂作为居住地的传统方式(如武特诺(Wuthnow)所称)得到了最大程度的加强。
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引用次数: 0
Church Life LIVE! 教会生活现场直播!
IF 0.3 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.30965/23642807-bja10088
Barbora Spalová, Adam Gajdoš
The unprecedented halt of social gatherings imposed by the COVID-19 pandemic that began in the spring of 2020 highlighted the centrality of ritual participation in the Christian sense of belonging. Offering members of religious communities opportunities and instruments for sustaining their religiosity became a challenge. This time of crisis, adaptation and improvisation thus also shook what it meant to belong to a community of believers.Based on pre-pandemic in-person observations, interviews and online ethnography in four Christian communities in the Czech Republic and Slovakia, our paper maps how different approaches to ritual practices during the pandemic affected the available repertoires of belonging to Christianity. Upon discussing the relevance of Hervieu-Léger’s vital types of religiosity (the universalist and independent pilgrim and the particularist and interconnected convert) throughout the pandemic, we conclude that the traditional approach to the church as a place of dwelling, as Wuthnow labelled it, was strengthened most.
2020 年春季开始的 COVID-19 大流行病史无前例地停止了社交聚会,这凸显了仪式参与在基督教归属感中的核心地位。为宗教团体成员提供维持其宗教性的机会和工具成为一项挑战。基于大流行前对捷克共和国和斯洛伐克四个基督教社区的亲身观察、访谈和在线人种学研究,我们的论文描绘了大流行期间不同的仪式实践方法如何影响基督教归属感的可用再现。在讨论了埃尔维约-莱热(Hervieu-Léger)提出的宗教性的重要类型(普遍主义和独立的朝圣者以及特殊主义和相互联系的皈依者)在整个大流行期间的相关性后,我们得出结论认为,将教堂作为居住地的传统方式(如武特诺(Wuthnow)所称)得到了最大程度的加强。
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引用次数: 0
The Potentials and Limits of Going Global 走向全球的潜力与局限
IF 0.3 Q1 Arts and Humanities Pub Date : 2024-01-30 DOI: 10.30965/23642807-bja10089
Florian Zemmin
This article takes part in the current quest for more global histories of religion, yet also reflects on the possible limits of going global. To this end, it engages one specific perspective on religion, namely a sociological one. It probes into Arabic sociologies of religion, especially with reference to Islam. The author argues that epistemically, premises of social contingency may well complement assumptions of absolute truth. However, positions that would subject religion in general to contingency – that is, the idea that religion is constructed by humans rather than ensuing from divine revelation – are largely rejected. This partly explains the rather weak institutionalization of the sociology of religion in Arab countries, but it also recalls that such global institutionalization reflects one particular perspective on religion, which is itself underpinned by normative and epistemic assumptions of the social as absolute.
本文参与了当前对更具全球性的宗教史的探索,但也反思了走向全球可能存在的局限性。为此,文章采用了一种特定的宗教视角,即社会学视角。它探究了阿拉伯宗教社会学,尤其是伊斯兰教。作者认为,在认识论上,社会偶然性的前提可以很好地补充绝对真理的假设。然而,将一般宗教置于偶然性之下的立场--即宗教由人类建构而非源于神的启示--在很大程度上遭到了反对。这在一定程度上解释了宗教社会学在阿拉伯国家的制度化程度相当低的原因,但同时也提醒我们,这种全球性的制度化反映了对宗教的一种特殊看法,而这种看法本身又是以将社会视为绝对的规范性假设和认识论假设为基础的。
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引用次数: 0
Encounters of the Brahmanical Sanskrit Tradition with Persian Scholarship in the Mughal Empire 莫卧儿帝国婆罗门梵文传统与波斯学术的交锋
IF 0.3 Q1 Arts and Humanities Pub Date : 2024-01-30 DOI: 10.30965/23642807-bja10087
Michael Bergunder
Within the scope of global religious history, a Foucauldian genealogical critique makes “history” itself the central focus of inquiry. Genealogy is usually perceived as a methodology for historicizing general concepts within religious studies, which seemingly favours post-nineteenth-century history – something that causes discomfort among pre-colonial researchers. However, this article presents genealogy as a general starting point for any critical historiography across all historical periods, emphasizing its key characteristic as a counter-history originating from the present.Through a case study, it demonstrates this approach’s practicality by offering a fresh perspective on the notion of an unchanging Sanskrit tradition championed by Hindu nationalists. Genealogical analysis exposes how contemporary research unwittingly reinforces this notion, while the article proposes a counter-narrative using sixteenth to eighteenth-century sources, revealing a dynamic interplay between Sanskrit and Persian scholars under Mughal rule in India. This case underscores the efficacy and adaptability of genealogical critique across all historical periods.
在全球宗教史的范围内,福柯的谱系学批判使 "历史 "本身成为研究的中心焦点。谱系学通常被视为宗教研究中将一般概念历史化的一种方法,似乎更偏向于 19 世纪后的历史--这在前殖民地时期的研究者中引起了不适。然而,本文将谱系学作为所有历史时期任何批判史学的一般出发点,强调其作为源于当下的反历史的关键特征。通过一个案例研究,本文对印度民族主义者所倡导的不变的梵语传统概念提出了全新的视角,从而证明了这种方法的实用性。家谱分析揭示了当代研究如何在不知不觉中强化了这一观念,而文章则利用 16 世纪到 18 世纪的资料提出了一种反叙述,揭示了印度莫卧儿王朝统治时期梵语和波斯语学者之间的动态互动。这一案例强调了家谱批评在各个历史时期的有效性和适应性。
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引用次数: 2
期刊
Interdisciplinary Journal for Religion and Transformation in Contemporary Society
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