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1.
宗教信仰与宗教道德——兼论学校德育的相关问题 总被引：8，自引：0，他引：8
檀传宝 《北京师范大学学报(社会科学版)》1999,(4)
宗教信仰与宗教道德的关系实质上指一种价值信念与价值实践的关系。宗教信仰可以对道德生活准则起“核准”的作用,从而使践行这一准则的道德主体产生神圣体验;宗教信仰使宗教道德主体具有道德信心从而成为一个“自律”的道德主体;宗教系统往往利用全部人类文化成果支撑其特定的道德修养与教育。宗教道德可以分为信德（信仰）、主德（基本道德原则）和具体道德诫命（具体道德规范）等三个不同层次。要实事求是地评价宗教道德,就必须对这三个层次做具体分析。从宗教信仰与宗教道德的关系,宗教道德及其修养、教育的理论构架和具体策略中均可离析出许多学校道德教育可资借鉴的宝贵资源 相似文献
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宗教道德的社会功能二重性分析 总被引：1，自引：0，他引：1
邱正文 《湖南师范大学社会科学学报》2011,(4):46-49
宗教道德是宗教思想的重要组成部分,蕴含于宗教教义、教规、仪式、制度等等之中,与宗教发展共生共存。宗教道德为宗教信众信仰和遵循,成为宗教信众的价值观与行为准则,对人类的宗教生活和社会生活产生重要影响与功能作用。本文通过对宗教道德仪规及宗教道德思想的陈述,指出宗教道德社会功能具有二重性,对信众和社会既具有积极性的社会功能,也存在消极性的社会功能,并由此提出中国特色社会主义现代化建设时期必须正确对待宗教道德,去其糟粕,取其精华,正确利用宗教道德为社会主义道德建设服务。 相似文献
3.
林汀 《辽宁师专学报(社会科学版)》2012,(1):3-4
历史上宗教和道德曾为一体,虽然后来宗教和道德有了分疏,但二者间依然存在着联系。古老的宗教衍生了早期的道德伦理,虽然经过几千年的发展,它们各自又形成了系统的框架和内涵。但是在谈到伦理道德时,宗教哲学依旧对其具有本源性和先导性。可以说早期的宗教内涵是以道德的提升为前提条件的。到了当代中国,由于文化的断层,道德的缺失,社会的精神文化发展与物质经济发展不平衡,由此引发了我们应该如何在传统文化和宗教中传承道德精神的思考。 相似文献
4.
李士菊 《河北师范大学学报(哲学社会科学版)》2003,26(6):58-62
宗教道德与社会主义道德是有根本区别的，但从一定意义上说，宗教道德作为一种精神文化现象，体现着人类某种共同的精神追求，是人类精神宝库中的一笔财富，是构建现代伦理不可或缺的精神资源。其当代意义是：第一，宗教道德中属于人——神关系的道德层次，实质是对人自身神圣意义的追求，应该努力挖掘；第二，宗教伦理中属于人与人、人与社会关系的道德层次，大都与世俗道德内容交叉，可以强化世俗道德信仰的力量，提升世俗道德的功能；第三，宗教伦理中属于人与自身关系的道德，强调的是人们的自律，在很大程度上规范教徒对自身责任和义务的认同与履行。 相似文献
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现代社会中道德伦理问题层出不穷,其深层原因是道德根基的动摇和终极性价值取向的缺失。道德的重建引发了对宗教伦理的诉求,这与宗教伦理自身的特点、现代价值有着深刻而密切的关系。因此,需要正确解读宗教伦理,找到宗教伦理与现实的契合点,挖掘出宗教伦理在补充社会道德资源、解答伦理道德新问题、回应世俗化发展等方面的现代价值。 相似文献
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7.
论宗教道德的当代意义 总被引：1，自引：0，他引：1
宗教道德与社会主义道德是有区别的,但从一定意义上说,宗教道德作为一种精神文化现象,体现着人类某种共通的精神追求,是现代伦理构建不可或缺的文化资源.只要正确对待和合理利用,仍然会对社会主义市场经济条件下的伦理道德建设有一定积极作用.其当代意义在于：第一,宗教道德中属于人神关系的道德层次,实质上是人对自身神圣意义的追求,应该努力挖掘;第二,宗教伦理中属于人与人、人与社会关系的道德层次,大都与世俗道德内容交叉,它可以强化世俗道德信仰的力量,发挥世俗道德的功能;第三,宗教伦理中属于人与自身关系的道德,强调的是人的自律,它在很大程度上可以规范人对自身责任和义务的认同与履行. 相似文献
8.
<正> 道德说教是道德教育中存在的一种拙劣现象,它使大量的教育活动收效甚微。有时甚至适得其反。因而严重地妨碍着我国社会主义精神文明建设进行。本文拟在对道德说教的产生进行考察的基础上,进一步探索克服道德说教的途径。 一 道德说教,就字面而言,属于说教的一个方面或一种内容,而说教本身则来自宗教信徒的教义宣传,道德说教与宗教宣传一开始就有着十分密切的联系。宗教信徒尤其是神职人员 相似文献
9.
人类起源与洪水灾难人类再生的神话故事是一个世界性的母题,许多民族都有此类神话传说。彝族也有人类起源与洪水灾难人类再生的神话故事,其母题与其他民族大同小异,这些神话大多保存在彝族的宗教经典中,成为彝族宗教经典的重要组成部分,是宗教或道德权威对人们进行宗教及道德教化或惩罚的神圣权威话语的依据,渗透了浓郁的原始宗教气息和强烈的彝族传统道德意识。 相似文献
10.
宗教社会是人类社会中一种特殊的社会类型,其道德生活具有高度的整体性、较强的单一性和偏执型以及高度的稳定性等特点.作为宗教社会生活秩序的宗教信仰、宗教戒律、宗教仪式对于宗教社会道德生活的构建发挥了重要的作用:宗教信仰是宗教道德向生活渗透的自觉的精神力量;宗教戒律是宗教道德向生活秩序渗透的重要中介;宗教仪式则是强化人们宗教信仰的日常生活形式. 相似文献
11.
Ben Clements 《British Journal of Religious Education》2018,40(1):44-54
Separate Catholic schooling in Britain has historically been a key mechanism for the religious socialisation of children within the denomination and for the transmission of communal identity and heritage. Catholic schools currently comprise around a tenth of all state schools in England and nearly all ‘denominational’ schools in Scotland. This study analyses Catholics’ attitudes towards publicly funded faith schools for different religious groups using a nationally representative survey of adult Catholics in Britain. It assesses the impact of social characteristics, religious behaving and believing, and moral attitudes. Catholics’ religious orthodoxy is consistently related to support for state-funding of faith schools, irrespective of the religious group in question, providing some support for the ‘solidarity of the religious’ perspective. The effects for moral attitudes are less consistent, with socially conservative views associated with support for faith schools for Catholics and Anglicans, but associated with opposition to faith schools in general and for non-Christian religions. 相似文献
12.
宗教具有内在的道德教化功能.从宗教信仰的终极目标的神圣性、宗教活动过程手段的综合性和宗教教义表达的特殊性三个方面,对宗教产生道德效应的途径、方式进行深入地分析,探讨其对思想政治教育的方法论启示,以拓展思想政治教育工作新渠道. 相似文献
13.
Wilna A. J. Meijer 《Religious education (Chicago, Ill.)》2013,108(4):424-441
Our moral awareness directs our attention to salient ethical cues. This article discusses how mistaken presumptions about the ways faith can inform moral awareness can cloud our understanding of the role of religious convictions in public discourse. The article then explores how an understanding of the dynamics of moral awareness can enable people to ground their moral outlooks in their faith commitments while at the same time remaining open to dialogue with people of other faith commitments so that they are able to discuss moral issues in the religiously diverse public places (the public squares) of our global, postmodern age. 相似文献
14.
王勇琦 《蒙自师范高等专科学校学报》2014,(3):108-111
宗教旅游本质的界定对研究宗教旅游十分重要,目前对宗教旅游本质的研究还没有形成统一的观点。鉴于此,选择哲学的视角对宗教旅游本质的阐释是相当必要的。宗教旅游的本质可划分为宗教旅游的特殊本质与宗教旅游的一般本质,其本质特征表现在三个方面,即以信仰为特色的宗教文化熏陶、以宗教伦理为基础的道德培养、以宗教建筑等为外壳的环境唯美。从而揭示了宗教旅游的内在本质关系,即神秘性与参与性的统一、文化性与体验性的统一、艺术性与观光性的统一。 相似文献
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《Journal of moral education》2012,41(4):357-371
This article argues that William James's thinking in The Varieties and elsewhere contains the view that social institutions, such as religious congregations and schools, are mediators between the private and public spheres of life, and are necessary for transforming personal feelings, ideals and beliefs into moral action. The Exercises of St Ignatius and the Just Community moral education approach serve as examples. Criticisms of the more commonly held view that James recognised only individual personal experiences as valid religious expressions are marshalled. Furthermore, we argue that moral action or saintliness, the ultimate expression of religious faith according to James, is fundamentally social. The commonalities that the phenomenologies of moral action of St Ignatius and Lawrence Kohlberg have with William James's view are used to support the argument. 相似文献
16.
Sara Lee 《Religious education (Chicago, Ill.)》2013,108(4):367-370
Abstract When people of faith participate in movements for social change, how are their religious and moral identities formed, challenged, and transformed? Although they have explicit and tangible goals as they participate in advocacy, protest, and boycotts, religious social activists also, James Jasper argues, craft “lives worth living” (1997). This article examines the identity-shaping power of religious participation in social movements, in conversation with scholarship in religious education and social movement theory; describes the relationship between social activism and theological imagination; and proposes some explicit practices for nurturing religious and moral formation. 相似文献
17.
《Journal of moral education》2012,41(3):231-238
Abstract: Moral education must be based on universal religious values, such as equality and faith, if it expects to have an impact on character development The central objective of our moral education programme is co‐operation. To specify what is meant by co‐operation, three of its aspects ‐‐ courtesy, consultation and service ‐‐ are discussed. Methods of facilitating moral development fall into three categories: ground rules, modelling, and moral reasoning. These methods must be used jointly if they are to be effective. Releasing the potential of both the society and the individual constitutes the goal of moral education. 相似文献
18.
Carol Lakey Hess 《Religious education (Chicago, Ill.)》2013,108(2):140-141
This article responds to sociologist Christian Smith's claim that many teenagers today have lost traditional religious faith and instead espouse a new and erroneous faith in God the “Cosmic Therapist.” The author challenges this claim by comparing two of Smith's chief complaints vis-à-vis teen faith to established portraits of adolescent faith. The comparison reveals that despite differences significant continuities exist between adolescent faith “then” and “now,” a finding that underscores the inherently (but not exclusively) developmental nature of religious faith. The article concludes by affirming Christian Religious Education as a dynamic process of bringing “life to faith and faith to life” with humility, compassion, and hope. 相似文献
19.
Mark A. Pike 《牛津教育评论》2013,39(2):133-146
In this article I synthesise and apply elements of political and reading theory to demonstrate how central themes in learners’ lives (such as freedom, faith, autonomy, equality, rationality and rights) can be read and interpreted differently. I suggest that policy and pedagogy for citizenship and democratic education informed by research into reader response can shift the locus of control not simply from state to citizen but towards an understanding of the transaction between the two. To promote ethical participation I propose changes to the ‘text’ of the curriculum and the ‘reading’ stance of learners so that learners are liberated to bring legitimate moral and religious conviction to their readings of state‐sponsored values. I conclude that young citizens are respected and freedom is protected when educational readings become more nuanced and move beyond the polarities of freedom and restraint, autonomy and heteronomy, public and private, aesthetic and efferent, faith and reason, secular and religious or even democratic and faith‐based. 相似文献