On Cultural Analysis of Baldwin’s Exodus     

陆育红 《海外英语》2012,(13):181-182

In the short story Exodus,James Baldwin sought to create a highly personal literature less with racial conflict than with the complexity of human motivations,by briefly contrasting the two processes of exodus,Baldwin achieved this kind of creation,which is to get behind the Negro problem to find the kind of reality that he really concerned:the process of struggle to bettering one’ s lot.  相似文献   

Religion in Chinese education: from denial to cooperation†     

Hirotaka Nanbu 《British Journal of Religious Education》2008,30(3):223-234

In China, from the founding of the People's Republic of China to the beginning of the Cultural Revolution, it was thought that religion would disappear with the development of society and the freedom not to believe in religion was stressed. During the Cultural Revolution religion became the object of oppression. However, from the end of the Cultural Revolution in the late 1970s to date, the long‐term existence of religion came to be accepted. Searching for cooperation between socialism and religion, ways in which religion could effectively contribute to modernisation began to be put forward. In comparison with the previous situation, the current period is marked by a much more tolerant policy. If one looks at religion in education, first, at the level of legal codes, the separation of public education and religion is extolled based on the rule of separation of religion and state. And, it is clearly forbidden to engage in activities that use religion to interfere with educational activities. This applies to ethnic minorities as well. Second, be this as it may, religion is touched upon at all levels of education. For example, at the level of high school education, the distribution of the three major world religions is explained and many other religions are introduced. Moreover, the culture and customs of some religions are introduced. In higher education, in universities and graduate schools, the Religious Studies major has been created for the training of those in charge of regulating religions as well as scholars. Third, several of the religions recognised by the Chinese government have developed institutions to train personnel. Furthermore, some of these institutions are working in cooperation with institutions of higher education to offer programmes of study. In this way, especially following the end of the Cultural Revolution, cooperation between socialism and religion was sought. And, coexistence with ethnic minority groups, which believe in a number of different religions, was considered. And yet, within school education, the treatment of religion is strictly limited. Only education that aims at a basic knowledge of religion is conducted. There are significant national differences in the relationship between education and religion. It would be fruitful for China to reconsider this relationship, taking account of developments in other countries, in the present situation where the Chinese government has a more tolerant policy towards religion.  相似文献   

试析福建传统社会中宗教与旅游的关系   总被引：2，自引：0，他引：2  

范正义 《华侨大学学报(哲学社会科学版)》2009,(1):36-43

宗教与旅游在福建传统社会中的关系处于互动之中。一方面，宗教对旅游的影响极为深刻，它是旅游景观得以营建以及旅游活动得以顺利进行的重要辅助因素。另一方面，宗教反过来也受到旅游活动的逆向影响，宗教适应旅游活动的需要而作出相应的自我调整的情况甚为普遍。此外，游人的社会阶层的不同、身份角色的差异，也影响到传统社会中宗教与旅游的关系。  相似文献   

Secularisation and the Securitisation of the Sacred a Response to Lewin’s Framing of the Gearon–Jackson Debate     

Liam Gearon 《British Journal of Educational Studies》2017,65(4):469-480

In this article, I make a response to Lewin’s insightful and judicious contribution to the Gearon–Jackson debate. I address the central and important arguments made by Lewin in relation to three aspects of my theoretical orientations on religion in education: (1) what Lewin rightly identifies as my ‘propositional’ interpretation of religion; (2) the politicisation of religion as secularisation; and (3) the securitisation of religion in education as a ‘securitisation of the sacred’. I argue some theoretical framing for this is necessary and that an engagement with the (propositional) realities more helpful than their denial, and that precisely because religion is propositional it can be so used or directed to political and security purposes. In sum, to ensure there is no sense of equivocation in my response I greatly welcome Levin’s intervention, but defend my propositional interpretation of religion and defend too my conceptualisation of the politicisation and securitisation of religion in education. Prompted by Jackson’s critique and Lewin’s subsequent intervention, this response is offered then as a bridge to facilitate further theorisation of the politicisation and securitisation of religion in education as an aspect of secularisation.  相似文献   

方苏雅与“昆明教案”新探     

李元鹏 《河南师范大学学报(哲学社会科学版)》2011,38(5):158-162

庚子年间,法驻滇领事方苏雅以西南民众仇教、反洋风潮日益高涨亟需"自卫"为由,无视《中法越南边界通商章程》的规定,"强运军火"入滇。中、法方就方苏雅"私携武器"的正当性、武器的存留权问题争执不休,矛盾日益激化,"昆明教案"随即爆发。在整个事件进程中,署理云贵总督丁振铎既暗中鼓励民众掀起反洋风潮,又以"力顾和局"为基,有效地控制着各种反洋势力。  相似文献   

佛教政治理念及藏传佛教政治功能   总被引：1，自引：0，他引：1  

阿忠荣 《青海师范大学学报(哲学社会科学版)》2011,33(2):20-25

佛教从开始便突显了强烈的政治功能,佛教传播的历史就是一个紧密借重于政治并深刻影响于政治的历史。藏传佛教创设了政教合一和活佛转世这些独特的佛教化的政治制度,为族群维系、社会整合、佛教发展、文化交流发挥了重要作用。  相似文献   

宗教：跨文化心理学研究一个不可忽视的因素     

刘玉梅 《四川教育学院学报》2011,27(6):98-102

宗教与文化相互交织,有着千丝万缕的关系。宗教应纳入跨文化研究的原因有四：宗教在人们的生活当中具有重要地位;宗教是健康以及其他跨文化变量的重要指标;宗教可以预测几个重要的跨文化维度;宗教信念和行为受文化因素的影响。在跨文化研究中,应考虑宗教的五维度框架,即意识形态维度、仪式维度、体验维度、知识维度、社会维度。  相似文献   

“利维坦”的命运——从霍布斯到施密特     

冯小茫 《科学．经济．社会》2011,29(3):100-104,108

＂利维坦＂是理解霍布斯政治思想的重要概念。卡尔.施密特号称＂20世纪的霍布斯＂,其思想受霍布斯影响颇深,他本人甚至还有一本讨论＂利维坦＂的专著———《霍布斯国家学说中的利维坦》。本文通过分析施密特对霍布斯＂利维坦＂观念的研究和批判,以及他对罗马天主教会基本架构的深入探讨,试图勾勒出施密特本人对自由法治的宪政国家的独特思想,及其理论中关于国家主权的发端、形成、构架等基本观点。  相似文献   

江西民间宗教演变略述     

欧阳镇 《宜春师专学报》2014,(7):1-5

江西民间宗教的演变大体可以分为三个时期：唐宋时期,摩尼教在江西逐步形成兴盛和延续的局面;宋元时期,白莲教在江西出现发展与分化的趋势;明清时期,多教派产生重兴与分解的现象。文章为了解江西民间宗教的整个演变过程和不同历史时期的特征提供了清晰的脉络。  相似文献   

从新史料《圣教新条例》看潞安天主教教会婚俗变异     

张剑 《广播电视大学学报》2014,(2):70-74

《圣教新条例》是记载山西天主教潞安教区最原始的史料,较为详实地描述了近代化过程中潞安地区天主教会的发展与变革。在教会婚俗方面,传承地方婚俗与传统的同时也对当地长期存在的陋俗和恶习进行了一定程度变革。教会婚俗变革对吸引非教徒入教和改良当地风俗有积极意义,对促进地方社会近代化起到了重要作用。  相似文献