本文選題：歐洲認(rèn)同 + 基督教　； 參考：《吉林大學(xué)》2012年碩士論文

【摘要】：基督教進(jìn)入歐洲，并與歐洲文明發(fā)展結(jié)成緊密的關(guān)系奠定了基督教在歐洲人思想中的統(tǒng)治地位。這個(gè)歷史過程的深遠(yuǎn)意義在于基督教對歐洲認(rèn)同所產(chǎn)生的深遠(yuǎn)影響。 首先，歐洲的整體性是深受基督教整體性影響的結(jié)果，它主要體現(xiàn)在思想文化的認(rèn)同上，這也是歐洲認(rèn)同的核心所在�；浇滩粌H締造了歐洲精神世界的大一統(tǒng)，而且在現(xiàn)實(shí)生活中創(chuàng)造了歐洲文化的共性、生活習(xí)慣的共性、行為道德的共性和歐洲大一統(tǒng)的觀念。事實(shí)上，，在文藝復(fù)興以前，基督教不僅僅在意識(shí)形態(tài)和文化領(lǐng)域里占統(tǒng)治地位，它其實(shí)就是這兩者本身，即使是在今日，歐洲的倫理道德和行為規(guī)范也都是依據(jù)基督教教條發(fā)展形成的。 其次，歐洲認(rèn)同不僅體現(xiàn)在意識(shí)形態(tài)的趨同性上，還體現(xiàn)在政治結(jié)構(gòu)的趨同性上，而基督教在構(gòu)建歐洲封建秩序體系中發(fā)揮了至關(guān)重要的作用。西羅馬帝國滅亡后，歐洲開啟了蠻族化的歷史進(jìn)程，世俗政治極不發(fā)達(dá)的蠻族需要依靠組織嚴(yán)密的基督教會(huì)和有能力的教士幫助其統(tǒng)治。這樣一來，在基督教和蠻族結(jié)盟的過程中，教堂和教會(huì)成了準(zhǔn)行政機(jī)構(gòu)，教士成了高級官吏，歐洲社會(huì)也走上了宗教性的軌道�；浇陶鞣䴕W洲之后，羅馬教廷就不再關(guān)心歐洲世俗權(quán)力的統(tǒng)一了，實(shí)際上，一個(gè)四分五裂的世俗政治格局更符合羅馬教廷精神上維持基督教大一統(tǒng)的利益。出于自身利益的考慮，基督教支持封建結(jié)構(gòu)固化，為后來的歐洲走上小國寡民的政治格局開辟了道路，奠定了法理、倫理和政治上的基礎(chǔ)。這種小國寡民的政治結(jié)構(gòu)形式也是歐洲認(rèn)同的重要組成部分。 最后，基督教在與異教的斗爭中，強(qiáng)化了歐洲人的認(rèn)同感。在基督教與異教激烈的斗爭中，宗教信仰認(rèn)同不僅成為了區(qū)分?jǐn)澄业臉?biāo)準(zhǔn)，還發(fā)展成為歐洲人最高層次的文明認(rèn)同，這種認(rèn)同感甚至超越了歐洲人內(nèi)部基于現(xiàn)實(shí)利益的沖突和矛盾。
[Abstract]:Christianity entered Europe and formed a close relationship with the development of European civilization, which laid the dominant position of Christianity in European thought. The profound significance of this historical process lies in the profound influence of Christianity on European identity. First of all, the integrity of Europe is the result of Christian integrity, which is mainly reflected in the ideological and cultural identity, which is the core of European identity. Christianity not only creates the unity of European spiritual world, but also creates the commonness of European culture, living habits, behavior morality and the concept of European unification in real life. In fact, before the Renaissance, Christianity was not only dominant in ideology and culture, it was actually the two themselves, even today. European ethics and codes of conduct are also developed on the basis of Christian dogma. Secondly, European identity is not only reflected in the ideological convergence, but also in the political structure. Christianity plays a vital role in the construction of European feudal order system. After the fall of the Western Roman Empire, Europe began the historical process of barbizonization. The undeveloped barbarians in secular politics needed to rely on a well-organized Christian church and capable priests to help them rule. In this way, during the alliance between Christianity and barbarians, churches and churches became quasi-administrative bodies, clergymen became senior officials, and European society went on a religious track. After the Christian conquest of Europe, the Holy see ceased to care about the unification of secular power in Europe. In fact, a fragmented secular political pattern was more in accord with the Holy see's interest in maintaining Christian unity in spirit. For the sake of self-interest, Christianity supported the solidification of feudal structure, which opened the way for Europe to go to the political structure of oligopoly in small countries, and laid the legal, ethical and political foundation. This form of political structure of small states and oligopolies is also an important part of European identity. Finally, Christianity strengthened the European identity in its struggle with pagan religion. In the fierce struggle between Christianity and pagan religion, religious identity not only became the criterion of distinguishing between the enemy and ourselves, but also developed into the highest level of European civilization identity. This sense of identity even transcends conflicts and contradictions within Europeans based on realistic interests.
【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：K5;B978

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