论文标题:当代中国宗教问题的文化研究

Cultural Studies on Contemporary Chinese Religion

论文作者

论文导师 赵继伦,论文学位 博士,论文专业 马克思主义理论与思想政治教育

论文单位 东北师范大学,点击次数 29,论文页数 119页File Size2154K

2007-05-01论文网 http://www.lw23.com/lunwen_516311767/

Religious Culture; China’s Religions; Religious Belief; Cultural Identity; Leading Of Values; Ultimate Care

本文是从文化哲学的视角来阐释当代中国的宗教问题,具体说是对宗教在文化哲学思维层面上进行理论与现实问题的分析和探讨。这一分析和探讨包括以下几个部分: 第一章,文化哲学视域中的宗教。宗教是以超自然、超现实的信仰为前提,以神圣的崇拜为基础,使其意识和行为规范化、制度化的一种社会文化体系。宗教由四种要素组成,即宗教观念或思想、宗教感情或体验、宗教行为或活动和宗教组织与制度,前二者为内在要素,后二者为外在要素。四种要素结合在一起,互为表里、相辅相成,形成一个严密而完整的体系。它具有超验性、虚幻性、终极性、神圣性、实践性的特征。宗教文化具有对社会群体与个人等层面的正负功能。从文化哲学的视角看宗教的生成根源主要有两个方面:一是人性生成根据,二是文化生成根源。马克思主义关于宗教的理论是我们研究宗教文化的理论前提和基础,马克思主义宗教观有着多面的内容,在当代马克思主义宗教观与中国实际相结合形成了马克思主义宗教观的中国化理论并具有着十分重要的现实意义。 第二章,中国宗教文化的历史考察。有关中国历史上有无宗教的问题,历来众说纷纭。中外学者对中国宗教文化的不同态度,说明了中西方宗教存在着重大的差别,而这种差别的根源就在于中国独特的历史国情和文化传统。从历史上看,中国是一个多民族、多宗教信仰的国家。宗教文化对于中华文明的发展有着广泛的渗透和持续的影响,宗教文化是中国传统文化的重要组成部分。中国宗教文化是动态发展的,大致可以分成三个发展阶段:原始社会时期;三代到秦汉时期;中古时期。与西方几大宗教相比,中国宗教文化形成了独具特色的几个主要特征:依附性、此世性、包容性、功利性及层次性。中国宗教文化所具有的独特性其根源就在于:中国传统的思维方式、文化背景及政治经济结构。 第三章,当代中国宗教的现实呈现。在社会转型的特定背景下,作为社会存在的一种客观反映,中国宗教有了一定程度的发展,其未来的发展趋势有了一些新的变化,并且在宗教发展的同时其本身也出现了一些混乱与问题。现阶段我国五大宗教都有了一定程度的发展并出现了世俗化的倾向。随着全球化发展,我国宗教将呈现出新的发展趋向:信仰群体和信仰动机的多元化、宗教活动内容和形式的多样化、五大宗教的格局将有所改变、各宗教间对话趋势加强。同时,市场经济的负面效应也反应到宗教领域,给宗教发展带来了一些问题:宗教组织的混乱与盲目发展、民间信仰和迷信的崇拜以及邪教的盲从。 第四章,当代中国宗教问题的文化反思。从文化哲学的视角对当代中国宗教信仰及其问题的呈现进行归纳,可以总结为七种类型:信仰危机型、价值错位型、从众趋同型、心理求助型、国际渗透型、扭曲误解型、传统认同型。这些宗教类型的生成有其文化环境的因素,同时也有信仰者主体的原因。这些主体原因有:宗教知识的缺乏、个人心理或意识的原因、社会转型期主体价值观的混乱及其文化心理的失衡。 第五章,中国宗教的价值引导。在当代社会主义的中国,宗教的存在是一个不争的事实。根据辩证唯物主义和历史唯物主义观点,我们应立足于现实生活关系,对人们的宗教信仰进行价值引导,让他们在生活实践中去实现自身的完善。引导的主要途径是:文化心理的调适、正确理想信仰的确立、合理价值观的选择、人文关怀的重视、思想教育的加强。除了这些价值引导外,我们还要理性地认识宗教文化,应立足现实,客观、公正、全面地看待宗教问题并坚持马克思主义宗教观处理宗教问题。这样就要求我们引导宗教与社会主义和谐社会相适应。引导宗教与社会主义社会相适应既有其前提依据,又有其现实路径。

This paper elaborates on contemporary China’s religion-related issues from the perspective of cultural philosophy. To be more specific, it offers an analysis of and a discussion on the theoretical and real problems associated with religion by means of cultural philosophy’s thinking. The analysis included herein contain the following parts: Chapter 1– Religion from the Point of View of Cultural Philosophy: Religion is the type of social cultural system that uses supernatural, super-realistic belief as its precondition and holy worship as its foundation to normalize and institutionalize the ideology and behavior it governs. It possesses such unique features as being transcendent, illusive, ultimate, holy and practical. Religious culture has both positive and negative functions on different social hierarchies, including social groups, individuals, etc. From the point of view of cultural philosophy, the generation of religious culture consists in two aspects: the generation of humanity and that of culture. Marxism’s theories on religion are the theoretical premise and foundation for our studying of religious culture and Marxism’s system of theories on religion has rich content across the different aspects of religion. In the present age, Marxism’s system of theories on religion combines with the status quo of China to form a China-specific version of the system, which is bound to be of profound importance. Chapter 2– An Exploration of the History of China’s Religious Culture: Contradictory views have ever remained as to whether religion ever existed throughout the history of China. The fact that Chinese and Western scholars hold different views on China’s religious culture reflects the existence of major differences between Chinese and Western religions, and all these differences can be traced back to the unique history, national situation and cultural tradition of China. The development of China’s religious culture, dynamic in nature, can be roughly divided into three stages, including the primitive society period; the Three-Dynasties and Qin-Han Dynasties period; and, the middle ancient period. In comparison with the several major religions in the West, China’s religious culture has developed its unique features, including adherence, acceptance of life as it is through facing all sorts of failures and successes in an unperturbed manner, magnanimousness, utilitarianism and the quality of being hierarchical. This unique religious culture of China originates from the traditional way of thinking, cultural background and political-economical structure of China. Chapter 3– Real Presentation of China’s Temporary Religions: In the current stage of development, each of the major religions of our country has developed a tendency to become worldly to some extent. As the globalization progresses, our country’s religions are bound to show signs of the new trend of development brought about thereby, which features the getting more complex of religious groups and motives in becoming religious, the diversification of religious activities in both content and form, the changing of the five-major-religion configuration to a certain extent, and more communications among different religions. At the same time, the negative effect of the market economy will also be reflected in the religious realm, bringing some problems to the religious development in China: poor organization and blind development of religious organizations; folk beliefs; superstitious worship; and blind following of evil religions. Chapter 4– Introspection of Temporary China’s Religion-related Issues from a Cultural Perspective: In summarizing temporary China’s religion beliefs and related problems from the point of view of cultural philosophy, seven types of religious view exist, including the belief crisis; dislocated values; conform-to-the-public; psychological help seeking; international penetration; distortion and misunderstanding; and identity-with-the-tradition ones. These types of view on religion all have their own in-depth cultural roots, but yet there are reasons on the part of the believer as the subject of belief. The reasons on the part of the believer as the subject of belief include: lack of religious knowledge, the psychological or ideological status of the believer as the subject, a disorder of the believer’s system of values during the current social transformation period, and unbalanced cultural, psychological status experienced during the aforementioned period. Chapter 5– Leading of the Values of China’s Religions: Based on the viewpoints of dialectical materialism and of historical materialism, we shall provide guidance to religious believers with respect to their religious values, by adopting religious relations in real life as the standpoint, so that they can realize self-perfection in life and social practice. The main approach to guidance is: adjusting and adapting cultural and psychological views; establishing correct ideals and beliefs; helping select the correct sets of values; laying emphasis on cultural care; and enhancing ideological and cultural cultivation. Apart from these types of guidance, we shall recognize religion-related problems in a rational manner as well. By taking into consideration the real situation, we should treat religion-related problems in an objective, fair and comprehensive manner and stick to Marxism’s system of notions on religion in handling all sorts of religion-related problems. To realize this goal, we will have to lead the religions in such a manner that their development suits the development of our harmonious socialist society. Leading the religions so that they stay in harmony with our socialist society not only has its precondition and foundation, but it also has a real path to its realization.