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论文标题:马克思主义宗教观研究 Free Communication"s Spirit of Extending Faraway and Returning to Its Origin& the Source of Value of the Artistic World--An Extending Research of Xu Fuguan"s Artistic Thinking 论文作者 魏琪论文导师 牟钟鉴,论文学位 博士,论文专业 宗教学论文单位 中央民族大学,点击次数 29,论文页数 147页File Size6961k 2005-03-31论文网 http://www.lw23.com/lunwen_774856092/ 马克思主义;宗教;研究 Marxism; religion; study 客观地讲,由于种种原因,马克思、恩格斯关于宗教问题的理论在马克思主义整个思想体系中的地位和分量并不像有些学者认为的那么重,然尽管如此,马克思、恩格斯对宗教问题的一系列精彩论述和独到见解使马克思主义宗教观成为人类宗教学说史和思想史上不可缺少的一环。无论在当时还是未来,无论在宗教文化领域还是在世俗文化领域,无论在理论方面还是实践方面,无论在思想上还是方法上,无论在西方还是东方,马克思、恩格斯宗教思想所引起的震撼和影响都是深刻而久远的。尤其在中国,马克思主义宗教观不仅是党和政府制定宗教方针政策、处理宗教问题的理论依据,也是宗教学术研究的指导思想,更是有中国特色社会主义理论的重要内容。所以,全面、系统、科学的理解马克思主义宗教观,探讨其在中国的发展,就具有十分重要的理论意义和实践价值。 然而,遗憾的是,在相当长一段时间内,马克思主义宗教观的理论研究及在各社会主义国家的实践历史,都未得到认真系统的回顾和探讨。在中国,从建国至文革结束之前的近三十年间,几乎没有严格意义上的马克思主义宗教理论及其历史发展的专门、系统研究,这对于一个以马克思主义为指导思想的国家来说无疑是一大潜在危险,因为理论研究的缺乏必然导致在认识上和实践中出现偏差,文革时用行政手段消灭一切宗教的严重错误就是明证。 文革后,在拨乱反正、解放思想、改革开放的社会氛围下,不仅国家承认的各大宗教得到恢复并迅速发展,而且,形形色色的民间信仰和迷信活动及国内外新兴教派也趁机兴起和传入;同时,各种宗教思潮和非马克思主义的宗教学术理论也相当活跃。 历史的教训、现实中新的宗教现象及宗教管理工作中遇到的新问题使马克思主义宗教观遇到了前所未有的挑战,推动着人们开始以理性的态度来审视马克思主义宗教观,审视建国以来我们究竟在多大程度上正确地认识和运用了它。而这一工作展开的前提和基础,首先是对马克思主义宗教观本身的历史发展和基本理论的全面、系统、科学的理解,对如何发展中国自己当代的马克思主义宗教观的思索。目前这一环节还很薄弱。 正是基于以上认识,本文展开了对马克思主义宗教观的研究。在研究方法上,以马克思、恩格斯留存后世的历史文献为基准,吸收当代宗教学的一些研究成果,一方面,把马克思主义宗教观放在人类社会和思想发展的历史进程中来考察,放在马克思主义整个思想体系中来认识,尤其强调历史地、发展地看待马克思主义宗教观,强调其宗教思想有一个产生、发展、丰富的过程,对其认识和理解应系统、适时,不能教条和简单。另一方面,结合当今世界及中国社会和宗教的巨大变化,以及对宗教认识的进一步加深,客观地分析马克思主义宗教观的永久价值及历史局限性,探讨其在中国社会的发展潜力。 论文主要由三大部分组成。其一,说明马克思主义宗教观产生的思想文化背景(第一章)。通过对西方文艺复兴以来各种宗教启蒙思潮的逻辑分析,指出马克思主义宗教思想的出现是当时持续数世纪的以批判 2宗教为主流的社会思潮发展的必然结果。其二,逻辑地、细致地梳理马克思、恩格斯宗教观产生、形成和发展的历史进程及主要思想(第二一五章)。鉴于马克思、恩格斯宗教理论形成于在不同阶段对各种具体问题的解决中,故对其宗教思想的论述亦放在相应的历史时期。为的是清晰地了解他们宗教思想发展的逻辑思路,同时,促使我们充分认识其宗教观的强烈时代感和历史具体性,有助于准确地把握其精神实质。其三,探讨马克思主义宗教观的当代价值(第六章)。首先从今昔、中西社会和宗教的巨大变化和差异、理性精神的不可或缺三个方面来说明讨论当代价值所必须具备的前提,在此基础上分几种情况论述马克思主义宗教观的当代价值。 在研究过程中,论文对思想背景的分析、对马克思主义宗教观产生、发展的历史阶段的划分、对宗教思想变化的逻辑进程的阐述等,都有某种程度的异于前辈的独到之处。这点从第三章对“宗教异化·政治异化·劳动异化”一节的分析中可见一斑。相信读者会看到作者的努力,并真诚地期望得到大家的宝贵意见。关键词马克思主义,宗教,研究 Although the discourse on religion by Marx and Engels does not occupy much volume as expected in Marxism system, still their concise and peculiar comments on religion constitute an unalienable part of human legacy on religion theory and history of thoughts. This estimation can be verified true either in the past or in the future ,either in the field of religious or secular culture, either in theory or in practice ,either in its contents or in its method and even either in the west or in the east. Their influence in the field of religion studies will be echoed forcefully for long. In China, Marxism thoughts on religion are not only the guidelines for the CPC and Government in the decision making concerned and handle religious affairs, but also the theoretical base for scholarship in religion studies as well as the important contents of religious theories of Chinese characteristics. Therefore a comprehensive, systematic and scientific understanding of Marxism viewpoints on religion and its development in China will be extremely important in theory and in practice.Yet the pity remains that for a considerable period of time Marxism theory on religion has not been systematically summed up and its practice in different socialist countries have not been earnestly evaluated. In China ,for nearly thirty years ,that is ,from the beginning of PRC to the end of Culture Revolution, there had not been comprehensive Marxism theory on religionand its chronological studies. This situation could be a kind of threat to a country which has been guided by Marxism theory. For the lack of correct research on its guiding theory will invariably lead to the derailment of its understanding and practice, resulting in a silly mistake committed during the Culture Revolution by eradicating all religion through administrative measures.With the end of the Culture Revolution, China began to rectify her political thoughts and ushered in an open-door policy. This new social context not only encouraged the reestablishment and rapid development of traditional major religion sects in China ,but also revived the civilian faiths and superstitions of all sorts and even some newly emerged foreign religious sects and cults availed themselves the chance to stage a comeback to China. At the same time all kinds of religious thoughts and non-Marxism religious theories appeared in Chinese intellectual platform.The past lesson, the newly-emerged religious phenomena and confronting troubles in religion administration all combined into an unprecedented challenge to Marxism stance on religion , encouraging scholars as well as persons concerned to approach Marxism theory on religion and to assess to what extent that Marxism theory on religion have been advanced. This ambitious undertaking sees as its precondition and ground a comprehensive, systematic and scientific understanding of Marxism theory on religion. This also constitutes a current search forMarxism theory on religion in China. Yet this undertaking is not solidly grounded so far.The above-mentioned situation gives rise to my study on Marxism theory of religion . In the research method of my paper, I insist on the original document of Marx and Engels as well as the research achievements of other scholars. On one hand my paper evaluate Marxism theory on religion in the history of human society and intellectual advancement, in the context of a whole Marxism theory, with special emphasis on the historical environment of her formation as compared to her richness and gradual improvement and adaptation into new social situation. The paper holds that Marxism theory on religion could never be approached as a pure dogma. The research of mine will focuses on the radical change in different society and time in order to gain better understanding of religion, analyzing the universal value as well as history limitations of Marxism theory on religion for the sake of its application in Chinese society.My paper is consisted of three parts. The first part is the introduction of intellectual and cultural background of Marxism |
