發(fā)布時(shí)間：2018-05-11 02:13

  本文選題：冷戰(zhàn)后 + 宗教外交　； 參考：《遼寧大學(xué)》2017年碩士論文

【摘要】：宗教是影響外交的重要因素。伴隨著經(jīng)濟(jì)全球化趨勢(shì)的發(fā)展。宗教復(fù)興和非政府間組織外交主體的興起,宗教外交也迅速成為了全球化時(shí)代的一種新的外交形態(tài)。宗教外交的興起逐漸使外交向更加社會(huì)化的方向發(fā)展,而宗教本身有其不妥協(xié)性,在教義核心思想本質(zhì)上又具有不容混淆性,同時(shí),外交過(guò)程又是一個(gè)有邏輯需要國(guó)家間博弈的舞臺(tái),因此宗教參與外交將會(huì)進(jìn)一步增加外交的復(fù)雜性。盡管如此,宗教外交還是具有生命力和發(fā)展?jié)摿Φ男碌耐饨恍螒B(tài),必將對(duì)現(xiàn)代外交產(chǎn)生深遠(yuǎn)的影響。文章從宗教外交在國(guó)際舞臺(tái)上的回歸引入,辯證地分析了國(guó)際關(guān)系中宗教因素的巨大作用。宗教的作用不僅僅體現(xiàn)在規(guī)范人的道德層面和提升精神文化質(zhì)量的范疇中,更是在國(guó)際安全、國(guó)際人權(quán)和國(guó)家間交流與合作方面發(fā)揮重大影響。第一部分從國(guó)家間關(guān)系的宗教因素入手,結(jié)合宗教的性質(zhì)、特征和起作用的機(jī)制等方面,辯證地對(duì)宗教外交進(jìn)行闡述,得出了其是國(guó)際關(guān)系中一把“雙刃劍”的結(jié)論,一方面其在緩解國(guó)家間緊張關(guān)系、開(kāi)展世界范圍內(nèi)的維和行動(dòng)等方面的意義重大,另一方面,宗教極端主義事件頻發(fā),其造成的破壞后果嚴(yán)重且負(fù)面影響深遠(yuǎn),關(guān)于宗教作用爭(zhēng)議頗大,宗教課題的熱度一直未減。第二部分對(duì)俄羅斯傳統(tǒng)宗教的歷史、發(fā)展及現(xiàn)狀進(jìn)行了研究。分別從政權(quán)伊始的古羅斯、沙皇俄國(guó)時(shí)期、蘇聯(lián)時(shí)期和冷戰(zhàn)后這幾個(gè)時(shí)間段進(jìn)行,分析宗教在俄羅斯民族歷史和國(guó)家政權(quán)以及外交層面中的角色,從而總結(jié)出其在冷戰(zhàn)后得以復(fù)興的深層次原因。這也與下一章東正教影響俄外交的根源和表現(xiàn)相互銜接。第三章以冷戰(zhàn)后東正教的復(fù)興之后的影響不斷擴(kuò)大為前提,加以國(guó)家當(dāng)局出臺(tái)的政策重視傳統(tǒng)文化,東正教也積極介入到外交層面為邏輯順序加以闡述,從參與東正教會(huì)的海外活動(dòng)和配合國(guó)家外交這兩個(gè)角度來(lái)分析東正教在冷戰(zhàn)之后對(duì)俄羅斯外交的影響的根源。這也使俄羅斯外交開(kāi)始重視自身“軟實(shí)力”,積極利用自身優(yōu)勢(shì)拓展后蘇聯(lián)空間,整合全世界內(nèi)的俄羅斯人。最后一部分主要聚焦在俄羅斯外交面臨的困境和應(yīng)對(duì)挑戰(zhàn)的思考,東正教會(huì)與俄羅斯政府部門經(jīng)歷多次的有益實(shí)踐,在整合世界俄羅斯人、拓展后蘇聯(lián)空間等問(wèn)題上都有積極的影響,但宗教作為意識(shí)形態(tài)的一種表現(xiàn)方式,因其不妥協(xié)性和宗教解決問(wèn)題范圍自身的局限性,也會(huì)帶來(lái)一定的負(fù)面效應(yīng),使俄羅斯外交面臨一定的困境例如俄羅斯國(guó)際地位的日益邊緣化,因宗教而產(chǎn)生的人權(quán)問(wèn)題等等。要應(yīng)對(duì)這種困境,就需要俄羅斯重新塑造“新俄羅斯形象”,軟化固有的以軍事、資源為依托的傳統(tǒng)外交,結(jié)合東正教自身優(yōu)勢(shì),建立有俄羅斯特色的“俄羅斯思想”,在世界范圍內(nèi)尋求合作和認(rèn)同,同時(shí),可以將外交合作的重心適當(dāng)轉(zhuǎn)向亞洲,從而在面對(duì)西方世界包圍下,尋求自身的發(fā)展空間。
[Abstract]:Religion is an important factor influencing diplomacy. With the development of economic globalization. With the revival of religion and the rise of diplomatic subject of non-governmental organizations, religious diplomacy has rapidly become a new diplomatic form in the era of globalization. The rise of religious diplomacy has gradually made diplomacy more socialized, while religion itself has its intransigence, and the core ideology of the doctrine must not be confused, at the same time, The diplomatic process is also a stage in which there is a logical need for inter-state games, so religious participation in diplomacy will further increase the complexity of diplomacy. Nevertheless, religious diplomacy is a new diplomatic form with vitality and development potential, which will have a profound influence on modern diplomacy. From the regression of religious diplomacy on the international stage, this paper dialectically analyzes the great role of religious factors in international relations. The role of religion is not only reflected in regulating the moral level of human beings and improving the spiritual and cultural quality, but also in international security, international human rights and inter-state exchanges and cooperation. The first part begins with the religious factors of the inter-state relations, combines the nature, characteristics and working mechanism of religion, and dialectically expounds the religious diplomacy, and draws the conclusion that it is a "double-edged sword" in international relations. On the one hand, it is of great significance in easing tensions among States and in conducting peacekeeping operations worldwide, on the other hand, the frequent occurrence of religious extremism has serious and far-reaching negative consequences, There is much controversy about the role of religion, and the popularity of religious topics has not diminished. The second part studies the history, development and present situation of Russian traditional religion. From the ancient Ross period, the Czarist Russia period, the Soviet era and the post-Cold War period, respectively, to analyze the role of religion in the history of the Russian nation, the state power and the diplomatic level. Thus summed up the deep reasons for its revival after the cold war. This also links up with the roots and manifestations of the next chapter of Orthodox influence on Russian diplomacy. The third chapter takes the influence after the revival of the Orthodox Church after the Cold War as the premise, pays attention to the traditional culture by the policy issued by the national authorities, the Orthodox Church also actively involved in the diplomatic level for the logical sequence to be elaborated. From the perspective of participating in the overseas activities of the Orthodox Church and cooperating with the state diplomacy, this paper analyzes the causes of the influence of the Orthodox Church on Russian diplomacy after the Cold War. This also makes Russian diplomacy begin to attach importance to its own "soft power", actively use its advantages to expand the space of the post-Soviet Union, and integrate the Russians all over the world. The last part mainly focuses on the difficulties facing Russia's diplomacy and the thinking of dealing with the challenges. The Orthodox Church and the Russian government have experienced many useful practices in integrating the world's Russians. After the Soviet Union has expanded the space and other issues have a positive impact, but religion as a manifestation of ideology, because of its intransigence and the limitations of religious solutions to the problem itself, will also bring certain negative effects. Russian diplomacy is confronted with some difficulties, such as the increasing marginalization of Russia's international status, the human rights problems caused by religion and so on. To cope with this dilemma, it is necessary for Russia to remodel the "new Russian image," soften the inherent traditional diplomacy based on military and resources, and combine the advantages of the Orthodox Church itself to establish a "Russian thought" with Russian characteristics. At the same time, the focus of diplomatic cooperation can be appropriately shifted to Asia, so as to seek its own development space in the face of the western world.
【學(xué)位授予單位】：遼寧大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：D851.2

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 趙煒;;俄羅斯的邊緣化身份及其對(duì)外交的影響[J];當(dāng)代亞太;2015年02期

2 熊李力;潘宇;;烏克蘭困局:俄羅斯外交的延續(xù)性與斷裂性[J];外交評(píng)論(外交學(xué)院學(xué)報(bào));2015年02期

3 劉瑩;關(guān)海庭;;新時(shí)期俄羅斯外交轉(zhuǎn)型中的軟實(shí)力政策調(diào)整[J];東北亞論壇;2015年01期

4 黃登學(xué);;普京新任期俄羅斯外交戰(zhàn)略析論[J];俄羅斯東歐中亞研究;2014年02期

5 黃登學(xué);;新版《俄羅斯聯(lián)邦對(duì)外政策構(gòu)想》述評(píng)——兼論普京新任期俄羅斯外交走勢(shì)[J];俄羅斯研究;2014年01期

6 萬(wàn)青松;王樹(shù)春;;俄羅斯的軟實(shí)力外交評(píng)析[J];國(guó)際展望;2013年03期

7 王慶平;;文明沖突視角下的烏克蘭與俄羅斯關(guān)系研究[J];西伯利亞研究;2012年06期

8 汪寧;;重回后蘇聯(lián)空間——俄羅斯文化戰(zhàn)略評(píng)析[J];俄羅斯中亞?wèn)|歐研究;2012年03期

9 徐以驊;;全球化時(shí)代的宗教與國(guó)際關(guān)系[J];世界經(jīng)濟(jì)與政治;2011年09期

10 賈海濤;;“文化軟實(shí)力”理論的演進(jìn)與新突破[J];社會(huì)科學(xué);2011年05期

，

本文編號(hào)：1871950