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Globalization and Asian Religions in the Scuola di Meditazione 全球化和亚洲宗教在冥想学院
IF 0.3 Q1 Arts and Humanities Pub Date : 2022-12-06 DOI: 10.30965/23642807-bja10063
Ugo Dessì
This article explores the Scuola di Meditazione (School of Meditation) established in Sardinia in 1983, one of the earliest instances in Italy of the use of ‘Eastern’ techniques by Roman Catholic religious professionals to promote the practice of meditation for lay people. Against the backdrop of ongoing religious diversification in the Italian context, this case study provides an insight on religion under globalization as a complex and multilayered phenomenon. In particular, the formation and activities of the Scuola di Meditazione show to be ingrained in the working of the global cultural network, with both direct and indirect cultural imports from Asia through mediatization, missionization, and mobility; to build upon the broader global repositioning of the Roman Catholic Church towards Asian and other ‘world’ religions through the adoption of a soft inclusivist approach; and to provide a meaningful framework for glocal practices resulting in the globally-oriented reshaping of individual religious worlds.
这篇文章探讨了1983年在撒丁岛建立的Scuola di Meditazione(冥想学校),这是意大利最早使用“东方”技术的例子之一,由罗马天主教宗教专业人士来促进非专业人士的冥想实践。在意大利持续的宗教多元化背景下,本案例研究提供了对全球化下宗教作为一个复杂和多层次现象的见解。尤其值得一提的是,地中海文化学院的成立和活动已经在全球文化网络的运作中根深蒂固,通过媒介化、传教化和流动性从亚洲直接和间接地输入文化;通过采用软包容的方法,在罗马天主教会对亚洲和其他“世界”宗教进行更广泛的全球重新定位的基础上;并为全球实践提供一个有意义的框架,从而以全球为导向重塑个人宗教世界。
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引用次数: 2
Ways of Self-Transcendence: On Sacrifice for Nothing and Hyperbolic Ontology 自我超越之道:论牺牲虚无与双曲本体论
IF 0.3 Q1 Arts and Humanities Pub Date : 2022-12-06 DOI: 10.30965/23642807-bja10047
S. Lehmann
This article will take Jan Patočka’s concepts of care for the soul and sacrifice for nothing as a starting point to discuss the ontological premises of a renewed epimeleia heautou, or care of the self. I will argue that Patočka understands the ancient Good in terms of Heidegger’s ontological difference. Care for the soul thus ends up with an empty transcendence. In contrast, I will advocate a hyperbolic concept of Being. All that exists is characterized by being beyond beingness, an inner transcendence of itself. This provides new ontocosmological as well as political perspectives.
本文将以Jan pato ka对灵魂的关怀和无为牺牲的概念为出发点,讨论更新的epimeleia heautou或自我关怀的本体论前提。我认为pato卡是根据海德格尔的本体论差异来理解古代善的。因此,对灵魂的关心以一种空虚的超越而告终。相反,我将提倡一种双曲的存在概念。所有存在的事物都以超越存在为特征,是对自身的内在超越。这提供了新的宇宙论和政治视角。
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引用次数: 0
Profiting from Crisis? Catholic Traditionalism during the COVID-19 Pandemic 从危机中获利?COVID-19大流行期间的天主教传统主义
IF 0.3 Q1 Arts and Humanities Pub Date : 2022-12-06 DOI: 10.30965/23642807-bja10056
Thomas Schmidinger
During the COVID-19 pandemic, traditionalist Catholic communities have been able to draw worshippers from mainstream parishes that restricted services, thereby profiting from the crisis. In addition, they have used pandemic conditions to advance an ultra-conservative strain of Christian theology that foregrounds the role of believers in the Ecclesia militans or “militant Church” by rejecting (in part) state-imposed measures against the pandemic and propagating a critique of vaccination in line with decades of mobilization against abortion and secularism.The paper focuses on the largest of these communities, the Priestly Fraternity of St. Pius X and the Priestly Fraternity of St. Peter. Focusing mainly on Austria, it details how these communities have sought to leverage the crisis to court worshipers from mainstream parishes and advance their long-term strategic ambitions to destabilize the post-Second Vatican Council status quo within the Roman Catholic Church.
在2019冠状病毒病大流行期间,传统天主教社区能够从限制服务的主流教区吸引信徒,从而从危机中获利。此外,他们利用大流行的条件来推进一种极端保守的基督教神学流派,通过(部分地)拒绝国家强加的应对大流行的措施,并宣传对疫苗接种的批评,从而突出了教会或“激进教会”信徒的作用,这与数十年来反对堕胎和世俗主义的动员一致。本文的重点是这些团体中最大的,圣庇护十世的神父兄弟会和圣彼得的神父兄弟会。该报告主要关注奥地利,详细描述了这些团体如何利用危机来吸引主流教区的信徒,并推进他们的长期战略野心,以破坏梵蒂冈第二次大公会议后罗马天主教会的现状。
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引用次数: 1
Other Abrahams: Sacrificing Faith 其他亚伯拉罕:牺牲信仰
IF 0.3 Q1 Arts and Humanities Pub Date : 2022-12-06 DOI: 10.30965/23642807-bja10049
Annie Sjöberg
This article analyses the complex intermingling of positivity and negativity in the circular definition of faith, as well as the different sacrifices deemed necessary to keep the “circle” intact. The analysis departs from the first paragraph of Saint Augustine’s The Confessions, Søren Kierkegaard’s Fear and Trembling and two short excerpts by Franz Kafka: a reflection on “other Abrahams” in a letter to Robert Klopstock in 1921, and a fragment named “Die Prüfung”. Kafka being one of the most original interpreters of modernity’s drastic implications for religion, the aim of the article is to display and reflect upon both a continuity and discontinuity from Augustine and Kierkegaard. In Kafka, the structurally dynamic tension inherent in humanity’s relation to the divine has been stretched all the way to its breaking point, leaving us with a religious structure but without access to a living core, a faith without a possible life form.
本文分析了信仰循环定义中积极与消极的复杂交织,以及保持“循环”完整所必需的不同牺牲。分析从圣奥古斯丁的《忏悔录》第一段、克尔凯郭尔的《恐惧与颤抖》和卡夫卡的两段摘录出发:1921年写给罗伯特·克洛普斯托克的信中对“另一个亚伯拉罕”的反思,以及一段名为“Die pr”的片段。卡夫卡是现代对宗教的激烈影响的最原始的解释者之一,本文的目的是展示和反思奥古斯丁和克尔凯郭尔的连续性和非连续性。在卡夫卡的作品中,人类与神的关系中固有的结构上的动态张力一直被拉伸到它的断裂点,留给我们的是一个宗教结构,却没有一个活生生的核心,一个没有可能的生命形式的信仰。
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引用次数: 0
Kierkegaard’s Existential Sacrifice 克尔凯郭尔的存在主义牺牲
IF 0.3 Q1 Arts and Humanities Pub Date : 2022-12-06 DOI: 10.30965/23642807-bja10053
Petr Vaškovic
This paper aims to analyze the notions of sacrifice and existential entrapment in the early writings of Søren Kierkegaard. I look at two female characters that appear in Kierkegaard’s Either/Or – Marie Beaumarchais and Donna Elvira – and I argue that an encounter with a deceptive individual (a seducer) forced these two women to sacrifice their capacity for existential-spiritual growth. Donna Elvira and Marie Beaumarchais remain trapped – as Kierkegaard frames it – within the aesthetic existential sphere. The goal of my paper is twofold: first, I describe in detail the nature of their sacrifice and the reasons for their existential entrapment, and, secondly, I determine whether Kierkegaard believes this to be an existential affliction that affects exclusively women, i.e., whether it is gendered or not.
本文旨在分析克尔凯郭尔早期作品中牺牲和存在主义陷阱的概念。我研究了克尔凯郭尔《非此此彼》中出现的两个女性角色——玛丽·博马舍和唐娜·埃尔维拉——我认为,与一个具有欺骗性的人(一个诱惑者)的相遇迫使这两个女人牺牲了她们的生存精神成长能力。唐娜·埃尔维拉和玛丽·博马舍仍然被困在——正如克尔凯郭尔所描述的那样——审美存在的领域里。我的论文有两个目的:首先,我详细描述了她们牺牲的本质和她们陷入存在主义困境的原因,其次,我确定克尔凯郭尔是否认为这是一种只影响女性的存在主义痛苦,也就是说,无论性别与否。
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引用次数: 0
The Exposure of Violence: A Performative Reading of Sacrifice in Genesis 22 with Judith Butler and Giorgio Agamben 暴力的暴露:《创世纪》第22章献祭的表演解读与朱迪思·巴特勒和乔治·阿甘本
IF 0.3 Q1 Arts and Humanities Pub Date : 2022-12-06 DOI: 10.30965/23642807-bja10045
C. Breu
The sacrificial story in Genesis 22:1–19, the Aqeda or “Binding of Isaac,” has generated a large body of research literature. This is due to its irresolvable ambiguity: God commands the sacrifice of Isaac and stops it. The reader is not informed about reasons or intentions of the characters involved. After analyzing some possible approaches to the text’s ambiguity, I offer a new performative reading of the passage with Giorgio Agamben’s and Judith Butler’s theories of gesture. I argue that this approach effectively deals with ambiguity, because it neither erases violence nor justifies it. It rather exposes violence by interrupting and redirecting it. Abraham’s raised hand with the knife thus becomes an interrupted gesture. It makes the text a monument to violence that teaches to see the same situation in a different light and to interrupt the continuous repetition of violent behaviour.
创世纪22:1-19中的献祭故事,即“以撒的捆绑”,已经产生了大量的研究文献。这是由于其无法解决的模糊性:上帝命令以撒的牺牲,并阻止它。读者不知道所涉及的人物的原因或意图。在分析了文本歧义的一些可能的方法之后,我用乔治·阿甘本和朱迪思·巴特勒的手势理论提供了一种新的表演阅读。我认为这种方法有效地处理了模糊性,因为它既没有消除暴力,也没有为暴力辩护。相反,它通过打断和重新引导暴力来暴露暴力。亚伯拉罕举着刀的手因此变成了一个被打断的手势。它使文本成为暴力的纪念碑,教导人们从不同的角度看待同样的情况,并打断暴力行为的不断重复。
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引用次数: 0
“All the Rest Is Commentary …”: Being for the Other as the Way to Break the Sacrificial Logic “其余的都是评论……”:为他者而存在是打破牺牲逻辑的途径
IF 0.3 Q1 Arts and Humanities Pub Date : 2022-12-06 DOI: 10.30965/23642807-bja10057
Kateřina Kočí
Feminist criticism recognises two rival sacrifices in the Western philosophical- theological tradition: the motherly sacrifice of childbirth and the near-sacrifice of Isaac (the so-called Akedah; Gen 22). In this paper, I investigate both sacrifices as a self-emptying and transformative process that aims to offer oneself in the place of the other. The argument proceeds in three steps: first, I present the self-sacrifice of childbirth as the moment of identity split and the “being for the other”; second, I interpret Gen 22 as a self-sacrifice (“Here I am”; Gen 22:1c) which calls to responsibility as a possible route to non-sacrificial relations; finally, I question the essentialism that accompanies the Akedah and childbirth in order to liberate both from gender stereotypes and to present them as two different forms of self-sacrifice which seek to break the sacrificial logic of our Western society.
女权主义批评承认西方哲学神学传统中有两种对立的牺牲:分娩的母亲牺牲和以撒的近乎牺牲(所谓的Akedah;创22)。在本文中,我研究了牺牲作为一种自我空虚和变革的过程,目的是在他人的位置上提供自己。论证分三步进行:首先,我将分娩的自我牺牲呈现为身份分裂和“为他人而存在”的时刻;第二,我把创世记22章解释为自我牺牲(“我在这里”;创22:1 . c)这要求责任作为非牺牲关系的可能途径;最后,我对伴随Akedah和分娩的本质主义提出质疑,这种本质主义是为了将两者从性别刻板印象中解放出来,并将它们呈现为两种不同形式的自我牺牲,试图打破我们西方社会的牺牲逻辑。
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引用次数: 0
Inductive-theological Notes on Religious Pluralism in a Passage of the Abu Dhabi Declaration 《阿布扎比宣言》一段中宗教多元主义的归纳神学注释
IF 0.3 Q1 Arts and Humanities Pub Date : 2022-12-06 DOI: 10.30965/23642807-bja10050
F. Mandreoli
The theological question of the recognition of the legitimacy of ‘other’ religious traditions is today a relevant issue not only for the religious sciences, but also for politics and those dealing with social issues. This contribution deals with this issue starting from some considerations of the Abu Dhabi Declaration, signed by Pope Francis and Imam Ahmad al-Tayeb, in which there is a bold statement on the theological goodness of religious pluralism. This statement is re-read in a sapiential key and with an inductive and experiential theological perspective.
承认“其他”宗教传统合法性的神学问题,今天不仅是宗教科学的相关问题,也是政治和处理社会问题的相关问题。这篇文章从教宗方济各和伊玛目艾哈迈德·塔伊布签署的《阿布扎比宣言》的一些考虑开始讨论这个问题,其中有一项关于宗教多元主义在神学上的好处的大胆声明。这句话是在一个智慧的关键,并与归纳和经验的神学观点重读。
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引用次数: 0
Introduction: Sacrifice and Self-Sacrifice: A Religious Concept under Transformation 引言:牺牲与自我牺牲:一个转型中的宗教观念
IF 0.3 Q1 Arts and Humanities Pub Date : 2022-12-06 DOI: 10.30965/23642807-bja10062
Kateřina Kočí
Sacrifice, originally a religious-cultic concept, has become highly secularized and used in various instances for different social phenomena. The current issue puts forward a selection of papers that offer insights into sacrifice and self-sacrifice and focus on the process of transformation of the sacrificial individual. Three main axes put the concrete papers into a dialogue with one another: first, there is the philosophical-theological and gender reflection of the experience of the paradigmatic sacrificial story of the western tradition, i.e., the Akedah (Gen 22); second, the existential-phenomenological interpretation of self-sacrifice in the secular world which nevertheless aims to reveal a higher good – Freedom, Love, or the Good; third, the gender and feminist reflection of the motherly sacrifice of childbirth both in the religious-cultic context and in the secular context which presents childbirth both as a moment of autonomy loss and submission and a moment of women self-emancipation.
献祭,最初是一个宗教崇拜的概念,已经变得高度世俗化,并在不同的情况下用于不同的社会现象。本期提出了一些对牺牲和自我牺牲有深刻见解的论文,重点关注了牺牲个体的转化过程。三个主要轴将具体的论文置于彼此之间的对话中:首先,有对西方传统范例献祭故事经验的哲学-神学和性别反映,即Akedah(创22);第二,现象学对世俗世界中自我牺牲的解释,其目的是揭示更高的善——自由、爱或善;第三,性别和女权主义在宗教和世俗背景下对分娩的母亲牺牲的反思,这将分娩既是一个自主丧失和服从的时刻,也是一个女性自我解放的时刻。
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引用次数: 0
Sacrifice and Obedience. Simone Weil on the Binding of Isaac 牺牲和服从。西蒙娜·薇依在《以撒的结合》中
IF 0.3 Q1 Arts and Humanities Pub Date : 2022-12-06 DOI: 10.30965/23642807-bja10059
Esther Heinrich-Ramharter, Richard Heinrich
Sacrifice and obedience are two concepts that are central to the thinking of the French philosopher Simone Weil. She does not always relate these concepts, and even in her references to the Akedah – the “binding of Isaac”, the story in Genesis 22 – where one would expect both concepts to occur, she only makes the connection between them in a split way: She focuses on the sacrificial aspect in one entry in her Cahiers, and on obedience in another.In Gen. 22 God commands Abraham to sacrifice his son Isaac. Weil refers to this narrative only very rarely; those two of these mentions that will be addressed in this paper seem very different at first glance – not least because one is about sacrifice, the other about obedience – but it will eventually become apparent that, from Simone Weil’s point of view, they belong together in a systematic way.
牺牲和服从是法国哲学家西蒙娜·韦尔思想的两个核心概念。她并不总是把这些概念联系起来,甚至在她提到Akedah(《创世纪》22章中的“以撒的捆绑”)时,人们会认为这两个概念都是存在的,她只是以一种分裂的方式把它们联系起来:她在《圣经》的一个条目中关注牺牲的方面,在另一个条目中关注服从。在创世记22章中,上帝命令亚伯拉罕献祭他的儿子以撒。威尔很少提到这个故事;在这篇论文中提到的这两点乍一看似乎很不一样,尤其是因为一个是关于牺牲,另一个是关于服从,但最终会变得很明显,从西蒙娜·韦尔的观点来看,它们以一种系统的方式属于一起。
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引用次数: 0
期刊
Interdisciplinary Journal for Religion and Transformation in Contemporary Society
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