从宗教角度看我国民族关系面临的挑战及解决思路     

李小花 《新疆师范大学学报(哲学社会科学版)》2007,28(1):47-49

文章认为民族分裂主义和宗教极端主义是现阶段民族关系面临的最大挑战,应分辨矛盾性质,正确引导信教群众;少数民族宗教文化的继承、创新和扬弃对建立和谐的民族关系,提升中华民族文化的内聚力有重要意义;宗教问题与其他社会问题联系在一起,为民族问题的解决、增进民族团结带来了新的挑战,要善于分析民族宗教问题背后的深层原因。  相似文献   

对"穿胸民"的探析     

王明坤 《广东技术师范学院学报》2007,(8):6-9

“穿胸民”自《山海经》跃进人们的视野，其“穿胸”的迷团便成为最具争辩的我国古代文化现象之一。本文认为“穿胸民”因其原始宗教的“穿胸”巫术而得名，现在仍然有许多文化遗存。  相似文献   

宗教与社会主义相适应理论探源     

刘忠于  刘立夫 《湖南城市学院学报》2004,25(2):14-18

宗教与社会主义相适应理论的提出与贯彻，是中国共产党人在新的历史时期的宗教理论的最大亮点，这一理论可以追溯到马克思主义经典作家关于宗教问题的论述，但主要还是基于我国宗教问题的长期性和复杂性这一现实前提，同时又结合了宗教在当代社会的新的发展变化而提出的。这是我党对于马克思主义宗教理论的重大贡献，体现了我党坚持真理、实事求是的优良传统和与时俱进的开拓精神。  相似文献   

宗教、迷信和科学的早期发展管窥     

彭启福 《安徽师范大学学报(人文社会科学版)》2002,30(1):21-26

人类文化的发展经历了从混沌和互渗走向分化和互动的历史进程.宗教和迷信乃是从早期巫术中分化和发展出来的两种不同的文化现象,它们尽管都以对超自然的神秘力量的崇拜为基本特征,但在崇拜的对象、方式、追求的目标等方面还是有着相当明显的差异;科学的萌芽和发展,奠基于人类的世俗生活和巫术文化所提供的经验知识的土壤中,巫术文化对科学的起源和最初发展起着双重性作用.在早期文化图景中,宗教与迷信、科学都存在一定的兼容关系,但这种兼容是与科学同宗教、迷信的斗争连接在一起的.  相似文献   

文化导入:英语学习的背景因素     

曾曼清 《闽江学院学报》2004,25(1):135-138

本文讨论了大学英语教学中的文化因素。探讨文化因素对学习者在语言学习过程的影响及教师在语言教学中如何处理文化的问题．进而提出文化因素在大学英语教学中的作用和意义。  相似文献   

妇女成为母系氏族公社中心的原因新探   总被引：1，自引：0，他引：1  

杨文胜 《荆门职业技术学院学报》2004,19(4):50-53

先民对自身生产(即种的繁衍)的关怀以及他们性知识的极端缺乏，导致了先民把生育之功完全归于妇女，而认识不到男子在生育中的作用，由此产生了最初的以女性为崇拜对象的宗教观念——生殖崇拜，这种宗教观念又导致妇女在先民心目中的地位之崇高，这实际上就是妇女成为母系氏族公社中心的主要的和根本的原因。至于人们通常所说的妇女在生产劳动中占主要地位、“只知其母，不知其父”，虽然也可能是妇女成为母系氏族公社中心的原因．但它们不会是主要的和根本的原因。  相似文献   

基督教国教地位的确立及原因探析     

肖海芹 《广西大学梧州分校学报》2006,16(3):8-11

作为世界三大宗教之一的基督教,脱胎于犹太教的一个小宗派,之后发展成一种与犹太教完全分离的新宗教,并逐步传遍罗马帝国全境,最终于公元4世纪末正式成为帝国国教。基督教能够迅速突破民族、国家和地区的限制,确立为罗马帝国的国教,既有客观方面的原因,又有基督教自身的原因。  相似文献   

‘That's how it works here’: The place of religion in publicly managed second-level schools in Ireland     

O. McCormack  J. O'Flaherty  B. O'Reilly  J. Liston 《British Educational Research Journal》2019,45(1):161-180

This article problematises the place of religion within publicly managed Education and Training Board (ETB) schools in the Republic of Ireland. The study draws on interview data from 43 school personnel across 18 ETB second-level schools, as well as eight interviews with ETB Education/Chief Executive Officers. Having established the legal and historical contexts, the place of religion is explored from the perspective of school life and prescribed curriculum. Across the 18 schools, the prescribed curriculum for Religious Education did not take the form of ‘faith formation’. Rather, focus was placed on exploring all world religions. However, this compares with the role of religion within the life of the school; 14 of the 18 participating schools had religious dimensions as part of school life. Half of these schools (n = 7) were Designated Community Colleges, while the remainder were Non-Designated (n = 7). The religious dimension was always Catholic in nature. Bar a few exceptions, the role of religion within the life of the school remained largely unquestioned by school personnel. The article explores the findings in light of the legislative and historical contexts.  相似文献   

宗教文化视角中的希伯来神话     

张丽 《齐齐哈尔师范高等专科学校学报》2004,23(1):67-70

希伯来神话与希伯来民族的宗教信仰密不可分．本文在宗教文化视角的观照下，先是对每则希伯来神活的宗教内涵逐一解读，然后对整个希伯来神话的整体的宗教意义作了阐释，并进一步探讨了希伯来神话的宗教特征。  相似文献   

A thousand tiny pluralities: children becoming-other than the requirements of postsecular neoliberal policy recognition     

Karl Kitching 《Critical Studies in Education》2020,61(2):133-148

ABSTRACT

This paper critiques the idea that secular education policy can neutrally recognise children’s non/religious identities at school. It also empirically analyses how one child becomes restricted by, and eludes, classed, gendered and adult-centred moral codes enacted through local school recognition. The concept of policy assemblage is first used to problematise postsecular, market-led enactments of non/religious school community recognition transnationally. I argue postsecular policy enactments in Ireland and elsewhere produce viable and non-viable forms of non/religious school community, thus containing, rather than facilitating school plurality and (re)creating social hierarchies. However, drawing on Deleuzian ideas of becoming and partial objects, I argue children are not determined by the sense-making moral codes of the policy assemblage. To demonstrate this argument, I map instances of how one girl alters and eludes the meanings of austerity, choice and authenticity moral codes. I do not privilege this girl as an example of child resistance, as I argue against using children as barometers of policy authority and secularist authenticity. Instead, I contend that alongside naming and opposing policy’s unjust effects, we need to cultivate attention to our capacity to affect and be affected by the partial objects (e.g. moral codes) and becomings of postsecular neoliberal policy assemblages.  相似文献