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1.
通过考察法国歌剧历史上曾经出现过的歌剧品种拯救歌剧，在肯定其价值的同时，将其放入法国大革命及其传统文化精神中作进一步深层次的价值分析；在对拯救歌剧衰亡的意义的探究过程中发掘法国也可以说是西方文化传统中的某些独特的素质，如神话对法国歌剧从题材到理念的渗透；革命精神对歌剧创作的影响；并通过拯救歌剧与革命、宗教的关系着重强调了信仰、超验的价值体系对文艺的强大支持和促进作用。 相似文献
2.
寿建纲 《内蒙古大学学报(人文社会科学版)》1996,(4)
文章认为．霍尔巴赫的宗教危害论，加深了他对宗教本质科学分析的深度，扩展了批判的广度，实质上也是对法国现存社会秩序、苦难现实的批判。霍尔巴赫的宗教危害论是西方近代宗教学上的最高成就，预告了马克思的宗教批判。霍尔巴赫以巨大的理论勇气提出了打碎偶像、摧毁宗教的战斗口号，标志着法兰西宗教批判的完成。这个光辉的破坏性的结论，使霍尔巴赫超越了时代，成为人类思想史上最杰出的先进思想家之一。 相似文献
3.
法国教育管理的发展变革深受宗教因素的影响。这突出地表现在宗教势力与世俗政权对教育管理权的争夺上。科学与理性以及不断发展壮大的教育本身，是推动法国教育管理向前迈进的内部主导力量；而宗教在这个过程中也扮演了极其重要的角色，它是促进法国教育管理演进变革的外在刺激因素。随着宗教与教育的逐步分离，教育管理权最终落入世俗性的国家手中。 相似文献
4.
吾淳 《上海师范大学学报(哲学社会科学版)》2003,32(2):1-6
宗教只有两种:自然历史进程的与革命的。中国宗教是自然历史进程的,也即没有经历革命。这具体包括两个方面:第一,中国宗教并未发生革命;第二,中国宗教也未接受革命。没有经历革命的现实对中国的宗教生活产生了深刻的影响。就中国的主要宗教而言,道教从一开始就是自然宗教的;佛教最终也回归为自然宗教的。 相似文献
5.
郑伟 《临沂师范学院学报》2003,25(1):80-84
18世纪法国无神论思想家们从经验论出发，以唯物主义为思想武器，对作为宗教神学基石的上帝观念进行了猛烈批判，对宗教迷信产生的根源进行了分析，对无神论社会进行了构想，并提出了许多有价值的思想，代表看西方近代无神论思想的最高水平。但由于受时代和阶级的局限，他们无法也不可能真正驳倒宗教神学，也没有揭示出宗教迷信产生的社会根源和阶级根源，因而也不可能找到消灭宗教迷信的真正途径。 相似文献
6.
甘钧先 《内江师范学院学报》2003,18(5):39-42
胡格诺派是欧洲宗教改革运动中的一个重要宗教派别。胡格诺派信仰宣扬“预定”和“选民”的加尔教，现世的成功是获取选民的证据。由于加尔教的入世精神．胡格诺派促进了法国早期资本主义的发展，并对法国政治与化产生了重大影响。 相似文献
7.
李世福 《山西大学师范学院学报》2007,6(3):14-19
科学定义的演变可以分成混沌、独立与回归三个阶段。一是日心说之前，科学是宗教的一个分支，由宗教统领。二是《天体运行》与《物种演化》的出版，导致了自然科学的独立，科学的独立引发了西方的分裂，西欧大陆法系将宗教排除在科学之外，使得20世纪各种反宗教、反传统的革命在西欧、前苏联、东欧以及亚洲地区风起云涌；英美法系则实行了宗教改革。三是冷战结束后，宗教同时在西方与中国复兴，科学与宗教又一次携手，宗教被纳入科学范畴之中，科学与宗教均在人本价值的体系内和谐相处。 相似文献
8.
正确认识邪教的本质，是公众抵制邪教煽诱，政府打击邪教非法活动的首要前提。邪教不是宗教，邪教是新兴宗教的一种恶变，是指冒充宗教的一种邪恶势力。“法轮功”是邪教，不是宗教，“法轮功”反对真正的宗教。宗教都有自己独创的教义体系，而“法轮功”邪教中的很多术语是从各种宗教特别是佛教中剽窃过去的；“法轮功”邪教与正统宗教在对待人生和生命的态度上有着本质的区别；宗教都有自己的经典，而“法轮功”邪教没有自己的经典；宗教是受宪法和政府保护的，而“法国”邪教是被政府依法取缔的。 相似文献
9.
王民选 《洛阳师范学院学报》2009,28(4):22-25
从近代科学诞生起,科学与宗教一直处在冲突状态。科学与宗教的发展,共同经历了中世纪科学作为神学婢女、近代科学革命、达尔文革命等重要事件而到达现代。其间,科学与宗教的活动领域经历了此消彼长的演化,在相互冲突、对抗、交融的过程中,双方的个性特征也更加鲜明。 相似文献
10.
宗教问题是中国革命、建设和改革必须正确认识和处理的重大问题,事关党和国家稳定发展、长治久安的工作大局。90年来,中国共产党坚持把马克思主义宗教观与中国宗教的具体实际相结合,紧密围绕党的总目标和总任务,团结宗教界人士和信教群众,对中国的宗教问题进行了艰辛探索,取得了重大成就,形成了认识中国宗教问题的中国特色社会主义宗教理论体系,形成了处理中国宗教问题的中国特色社会主义宗教政策、法规体系,指导和推动了宗教工作的实践,不断开拓宗教工作的新局面,中国宗教呈现出和谐局面。 相似文献
11.
李懋君 《遵义师范学院学报》2007,9(6):8-11,15
热月政变后法国革命的高潮已经过去,但法国革命并未就此宣告结束,其后的拿破仑时代,法国大革命的基本成果得以保存和巩固下来。拿破仑当政后,稳定了政局,从法律上肯定了大革命的社会原则与社会改革,采取了一系列措施推动资本主义的发展,并且通过灵活的宗教政策,变教会为资产阶级专政的工具。从其所作所为来看,拿破仑无疑是法国革命成果的继承人。 相似文献
12.
学术界对湘西宗教的关注较早,在20世纪40-50年代,石启贵、凌纯声等苗族学者系统地整理了湘西宗教的相关资料。经过"文革"时期的沉寂,20世纪80年代涌现出一大批研究成果,主要集中在对宗教仪式环节中的符号分析、对宗教仪式变迁及其功能的考察、对宗教现象的艺术学研究等方面。尽管成果颇丰,还存在不足,在研究对象上多局限于宗教仪式、宗教现象等方面,忽略了宗教文化外化的物质实体——坛庙宫观寺院等宗教建筑;在研究方法上以田野调查、符号分析、历史考证等抽象描述为主,很少使用科学的量化分析研究。因此,有待加强运用量化分析的方法对坛庙宫观寺院等宗教建筑进行研究。 相似文献
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14.
Philippe Gaudin 《British Journal of Religious Education》2017,39(1):93-106
In France, there is no religious education in state schools. ‘Convictional education’ appeared by drawing its perimeter around three educational subjects: philosophy, teaching about religions, and moral and civic education. Today, the French school is facing new challenges in a highly secularised society on which religion is laying new claims. As an institution, it is not neutral insofar as it proceeds from a political philosophy that evolved from the French Revolution. It is within the operative framework of this philosophy and with specific teaching practices that it intends to combine unity and plurality within itself. 相似文献
15.
Régine Azria 《Higher Education in Europe》1991,16(4):88-97
A major nation building concept in France is that of laïcité(secularism). Arising during the French Revolution, it gathered force in the nineteenth century, resulting in the complete separation of Church and State in France in 1905. A major goal of laïcitéwas the creation of a free, state‐supported public school system in which the teachers became the high priests of the secular state. Although certain religious minorities, the Jews and the Protestants, in particular, did quite well in France following their emancipation, making massive use of the secular schools for their own promotion in French society, their assimilation weakened their religious and community ties. Indeed, a negative result of secularism is that it has resulted in widespread ignorance on the part of many French people of all persuasions of the religious roots of their culture. This ignorance has made them intolerant of religion in general and of the religious differences manifested by an increasingly large and vocal Muslim minority, the presence of which is the confirmation that France is now a de facto plural society. The author suggests that one solution to that intolerance in France which seems to have its roots in that very laïcitéwhich at its inception had been intended to eliminate religious intolerance would be the teaching of courses in religious appreciation in the schools. Of course, this proposition raises the question of whether or not such courses should be taught by clerics or by secular teachers. 相似文献
16.
During the French Revolution, education became an important instrument of socio‐cultural change; not only was it to consolidate the new Republic in its fight against the ancien régime, it was also to create the intellectual preconditions for the constitution of a civil society. The author analyzes this issue under the aspect of the theory of social modernization and mobilization. His main thesis is the fact that central contradictions of “modernization” which strongly influenced the development of education during the 19th century and which point to unsolved problems of modern society were already apparent during the French Revolution. These contradictions were based on a parallel development of enlightenment and bureaucratic rationalization, “demystification” and the search for new moral and religious ties, social rationalization and the construction of new forms of community. Education not only became a way to speed up modernization but also to resolve or even hide the contradictions of modernization. 相似文献
17.
梁景时 《通化师范学院学报》2014,(9):89-93
法国自然神论的产生并非偶然,是具有必然性的。它是随着时代发展的社会背景和理论背景作为产生它的思想来源和根基而生成的,即它的发展是一个自然历史过程。它经历了文艺复兴、启蒙运动、宗教改革与宗派斗争、近代科学的兴起形成了自然神论思想的时代背景。随着启蒙思想家伏尔泰、孟德斯鸠、卢梭等为代表的哲学思想发展,在自然观上对宗教意识有着重大的突破,他们在本质上都是唯物主义者。然而,启蒙运动时期法国宗教思想在人们头脑中并没有彻底洗清,不得不借用上帝的名义来解释它的自然哲学宇宙观。自然神论作为中间环节,对后期无神论起到了桥梁的作用。 相似文献
18.
During the sixteenth and seventeenth centuries, Protestant and Catholic Reformations involved an intense didactic and pastoral activity, and logically a huge catechetical production. Religious catechisms were the only books used as reading textbooks in the French “petites écoles”. The will to publish a secularised catechism progressively spread among the second generation of Enlightenment thinkers who published impious catechisms like Voltaire’s for example. But d’Alembert, among others, asked for the appropriation of sacred and popular form of religious instruction for Enlightenment purposes: scientific vulgarisation for example. Then, during the second half of the eighteenth century there occurred a secularisation of the catechism, often considered didactically as a knowledge summary. For example, in 1771 a Cours d’accouchement en forme de catéchisme by Tulinge, was published for midwives. And in 1773 the bishop Bexon wrote a Catéchisme d’agriculture for peasants. On the eve of the French Revolution, catechism had become a general way to expose knowledge in parallel with its Catholic use. The French revolutionaries used this teaching method to expose the new order and then, after the secularisation, a politicisation of the catechism occurred. During the French Revolution a transfer occurred from the Christian catechesis to the revolutionary education, which widely used political catechisms as official textbooks. Political catechisms – defined as summaries of main political doctrine principles and generally found in the form of questions and answers – were widely used in nineteenth-century France for political education. This article is based on a corpus of 815 political catechisms, published between the eve of the French Revolution and the First World War, mostly in France. This corpus of political books shares a deep formal homogeneity and a strong rhetorical stability. However, political catechisms had various uses: they were widely used for morals and civics teaching during the first half of the nineteenth century, and then turned to electoral catechisms from 1848 to the beginning of the twentieth century. The nineteenth century was the “century of the catechism” because this pedagogy was widely used, and not only for a religious purpose. We will focus on the pedagogic transfer that occurred from the 1750s to the French Revolution. For example, 1791 is the first peak with 47 books published that year. The reason for this production is a wide dissemination of the 1789 Declaration of the Rights of Man and of the Citizen, subsequently of the Constitution and finally of the Civil Constitution of the Clergy, the latter two issued in 1791. Then, the French Clergy was deeply involved in such literature. In fact, a large number of clergymen, especially from the teaching orders (such as Doctrinaires for example) initially agreed with the revolutionary ideas and naturally used the catechism to spread the new underlying texts and ideas widely. The succession of questions and answers was considered the best teaching method to explain the new constitutional texts, especially for the youth. This teaching choice is backed by the will to provide people with a kind of political catechism, in parallel with the religious catechism. With 87 catechisms published during 1794 for 44 different titles, this is the most important peak of political catechism production. The first explanation for the peak is the fact that in 1794, on 28 January (9 pluviôse an II), the Convention Nationale launched a competition to stimulate schoolbook production, in order to replace books published during the Old Regime. This stimulated political catechism production. The transfer is obvious and was followed by a politicisation of the catechism. The political catechism is a major genre of nineteenth-century political literature with material conventions (a short, low-quality and cheap book) and obvious discursive conventions. The authors wished to write an elementary book used as a tool of politicisation and easy to spread among the lower classes. An educational transfer rather than a transfer of sanctity occurred during the French Revolution and political catechisms must be considered as a major political literary genre. 相似文献
19.
陶淑琴 《黔南民族师范学院学报》2009,29(2)
法国作家小仲马的<茶花女>,除了是一部女性爱情悲剧外,文本中还隐藏着宗教主题.<茶花女>的宗教主题表现在他人的拯救与自我的赎罪两方面.通过对文本的深入解读,揭示西方文学与宗教的密切关系. 相似文献
20.
This paper takes as its starting point, one of the explicit aims of religious education in England, namely, the development of students’ religious understanding. It shows how curriculum documentation, whilst stating that religious understanding is an aim of religious education fails to clearly outline what is meant by it. This paper draws upon long-standing and ongoing debates in the field and suggests that religious understanding may be best conceived as a spectrum of understanding. Approached in this way, religious understanding becomes not an all or nothing affair, but a lens through which the student of religion may regard the beliefs and practices before them. Finally, the paper proposes an interpretation of religious understanding, which focuses on the soteriological dimension of religion, thus providing the student with a particularly religious lens to understand religious traditions in religious education and concludes by outlining what such an approach might look like in practice. 相似文献