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本文以一种跨文化比较的观点探讨本次会议的主题,提出中国宗教的特征向来是以社会为其重心。与此形成对照的是:以面向内心为显著特征的印度宗教(印度教和本土佛教),以及与自然界关系极密切的西方宗教(犹太教,基督教和伊斯兰教)。中国荒瘠严酷的地理环境和相对同一的种族可能提供了消极和积极的诱因,促其开始走上重视社会的发展方向。无论如何,我们在以下事实中发现了中国注重社会的证据:(1) 儒家学说既是宗教也是一种伦理学。(2) 在中国,家庭具有一种附带的宗教意义,如在祖先崇拜和子女孝顺中表现的那样。(3) 典型的中国人往往把儒教、道教和佛教看作是同伴而不是对手,当他为境况所迫时往往(依次)求助于所有这三教。(4) 中国人的真理概念与其说是针对客观事实,倒不如说是针对人及其情感。建构中国的社会哲学的基本原则似乎是:群体高于个体。按照这一原则,中国进而确认出人际关系中五个最重要的交汇点:五伦,并制定了人们在五伦中应当遵守的行为规范。教育则被用来把这些模式内在化于所有中国人的内心之中。
This article explores the theme of this conference with a cross-cultural comparison point of view, and proposes that the characteristics of Chinese religion have always been based on society. In contrast, Indian religions (Hindu and indigenous Buddhism), which are conspicuously inward-facing, and Western religions (Judaism, Christianity and Islam) that have a close relationship with nature. China’s barren and harsh geography and relative same race may provide negative and positive incentives to push it to begin to attach importance to the social development. In any event, we find evidence of socially-oriented Chinese society in the fact that (1) Confucianism is both religious and ethical. (2) In China, the family has a religious affiliation, as in the worship of ancestors and the filial piety of children. (3) Typical Chinese tend to see Confucianism, Taoism and Buddhism as companions rather than as rivals, often resorting to (in turn) all three religions when forced by circumstances. (4) The Chinese concept of truth is not so much objective objective as it is about people and their emotions. The basic principle of constructing China’s social philosophy seems to be that the group is above the individual. According to this principle, China then identifies five of the most important junctions in interpersonal relations: Quang Lun and sets out the code of conduct that people should follow in Quang Lun. Education is used to internalize these patterns in the hearts of all Chinese.