世俗化与三个转变
详细信息 查看官网全文
- 英文论文题名：Secularization and Three Great Shifts
- 论文作者：吕绍勋
- 英文论文作者：Lv Shaoxun
- 年：2012
- 作者机构：青岛市社会科学院;
- 会议召开时间：2012-08-01
- 会议录名称：基督教思想评论第十五辑
- 英文会议录名称：Regent Review of Christian Thoughts
- 语种：中文
- 分类号：B978
- 学会代码：RUBC
- 学会名称：Regent College.UBC
- 页数：14
- 文件大小：504k
- 原文格式：O
摘要
<正>"世俗化"是基督教世界一个十分重要的问题,同时也是理解现代社会人们的心性结构的关键。世俗化意味着从以上帝为根源的神圣秩序中脱离出来,并建立人本主义的新精神秩序。要理解这种新的精神秩序在思想史中是如何建立起来的,查尔斯·泰勒认为,我们需要仔细考察三个重要的精神事件,即:一、世界的祛魅。在附魅的时代,"意义"是外在于人类的,自我是开放的,人本然地属于共同体,社会是结成一块的社会;在世俗化时代,"意义"是内在于心灵的,自我是封闭的,社会是由个体组成的社会。二、反结构的崩溃。古代社会在现有的社会结构之外,有一种与之相
Secularization is an important question in Christendom,also a keyword to understand modern society.Secularization means escaping from the sacred order to make a new order based on humanism.In order to understand how the new order was built,Charles Taylor said that we need to research three great shifts.The first one is the disenchantment of the world.In ancient society,meaning is outside human beings and self is a porous-self who naturally belongs to community.In secular age,meaning is inside human mind and self is a buffered-self who constituted community by recognitioa The second shift is the eclipse of anti-structure.In ancient society,under social structure there was an anti-structure which also belongs to a divine order.But in modern society,anti-structure is oppressed which manifested in the opposition between classes.The third shift is the disappearance of higher-time as sacred time opposes to secular-time.There are three kinds of higher-times,the Idea of Platonic philosophy,the God of Christianity and the time of origins.Time in modern society is homogeneous which denies the sacred time over secular time.
Secularization is an important question in Christendom,also a keyword to understand modern society.Secularization means escaping from the sacred order to make a new order based on humanism.In order to understand how the new order was built,Charles Taylor said that we need to research three great shifts.The first one is the disenchantment of the world.In ancient society,meaning is outside human beings and self is a porous-self who naturally belongs to community.In secular age,meaning is inside human mind and self is a buffered-self who constituted community by recognitioa The second shift is the eclipse of anti-structure.In ancient society,under social structure there was an anti-structure which also belongs to a divine order.But in modern society,anti-structure is oppressed which manifested in the opposition between classes.The third shift is the disappearance of higher-time as sacred time opposes to secular-time.There are three kinds of higher-times,the Idea of Platonic philosophy,the God of Christianity and the time of origins.Time in modern society is homogeneous which denies the sacred time over secular time.
引文
[1]对于这个概念的追溯和梳理,可以参见吕绍勋:“‘世俗化'概念的冒险史及其根源”,《基督教学术》第十辑。
[2]关于世俗化理论之间的争论,可参见汲喆:“如何超越经典世俗化理论:评宗教社会学的三种后世俗化论述”,《社会学研究~2008年第4期,或吕绍勋:“世俗化理论与查尔斯·泰勒的新视野”,许志伟主编:《基督教思想评论》第十四辑,上海:上海人民出版社,2012。
[3]所以查尔斯·泰勒在讨论世俗化问题时,仅仅将范围限定于拉丁基督教世界,即北大西洋基督教国家。(See Charles Taylor,A Secular Age,The Belknap Press of Harvard University Press, 2007,p.1.)
[4]Charles Taylor:A Secular Age,pp.25 - 26.
[5]Ibid.,pp 29 - 59.
[6]黑格尔:《哲学史讲演录》(第四卷),贺麟、王太庆译,北京:商务印书馆,1978,第59页。
[7]Charles Taylor;A Secular Age,p.33.
[8]查尔斯·泰勒:《自我的根源:现代认同的形成》,韩震等译,南京:译林出版社,2001,第165页。
[9]Charles Taylor:A Secular Age,p.55.
[10]米尔恰·伊里亚德:《神圣与世俗》,王建光译,北京:华夏出版社,2002,第32-33页。
[11]同上,第33-34页。
[12]米尔恰·伊里亚德:《神圣的存在:比较宗教的范型》.晏可佳、姚蓓琴译,桂林:广西师范大学出版社.2008,第365页。
[13]牛顿:《牛顿自然哲学著作选》,H.S.塞耶编,王福山等译。上海:上海译文出版社,2001,第26页。
[2]关于世俗化理论之间的争论,可参见汲喆:“如何超越经典世俗化理论:评宗教社会学的三种后世俗化论述”,《社会学研究~2008年第4期,或吕绍勋:“世俗化理论与查尔斯·泰勒的新视野”,许志伟主编:《基督教思想评论》第十四辑,上海:上海人民出版社,2012。
[3]所以查尔斯·泰勒在讨论世俗化问题时,仅仅将范围限定于拉丁基督教世界,即北大西洋基督教国家。(See Charles Taylor,A Secular Age,The Belknap Press of Harvard University Press, 2007,p.1.)
[4]Charles Taylor:A Secular Age,pp.25 - 26.
[5]Ibid.,pp 29 - 59.
[6]黑格尔:《哲学史讲演录》(第四卷),贺麟、王太庆译,北京:商务印书馆,1978,第59页。
[7]Charles Taylor;A Secular Age,p.33.
[8]查尔斯·泰勒:《自我的根源:现代认同的形成》,韩震等译,南京:译林出版社,2001,第165页。
[9]Charles Taylor:A Secular Age,p.55.
[10]米尔恰·伊里亚德:《神圣与世俗》,王建光译,北京:华夏出版社,2002,第32-33页。
[11]同上,第33-34页。
[12]米尔恰·伊里亚德:《神圣的存在:比较宗教的范型》.晏可佳、姚蓓琴译,桂林:广西师范大学出版社.2008,第365页。
[13]牛顿:《牛顿自然哲学著作选》,H.S.塞耶编,王福山等译。上海:上海译文出版社,2001,第26页。