發(fā)布時(shí)間：2018-06-12 07:59

  本文選題：超越生物性 + 世界觀�。� 參考：《哲學(xué)動(dòng)態(tài)》2016年03期

【摘要】：盧克曼將宗教植根于超越生物性存在而自我成形的人類學(xué)事實(shí),超越活動(dòng)是意義世界的生成;意義世界是社會(huì)客觀化的世界觀,世界觀是宗教的普遍的基本社會(huì)形式;世界觀是一個(gè)意義等級(jí)體系,最高層級(jí)是指涉終極意義系統(tǒng)的神圣世界,表達(dá)神圣世界的一套象征符號(hào)系統(tǒng)(即宗教表象)承擔(dān)著世界觀的宗教功能,是宗教的具體的社會(huì)形式;個(gè)人同一是個(gè)人宗教虔信的基本形式,與終極相關(guān)的主觀意義系統(tǒng)(即優(yōu)先性模式)是個(gè)人宗教虔信的具體形式。宗教的本質(zhì)意義遍及社會(huì)和個(gè)人,其具體形式則是特定歷史條件下的產(chǎn)物。
[Abstract]:Lukman has rooted religion in an anthropological fact that transcends the existence of a biological existence and self forming, and transcendence is the generation of the meaning world; the world is a world view of social objectification, and the world view is a universal basic social form of religion; the world view is a hierarchy of meaning, and the highest level refers to the sacred world involving the ultimate meaning system. A set of symbolic system (i.e. religious representation), which expresses the sacred world, bears the religious function of the world view and is a concrete social form of religion; individual identity is the basic form of personal religious devotion, and the ultimate related subjective system (i.e., priority mode) is the specific form of personal religious piety. The essential meaning of religion is the essence of religion. Throughout society and individuals, its specific form is the product of specific historical conditions.
【作者單位】： 清華大學(xué)哲學(xué)系;
【基金】：國家社會(huì)科學(xué)基金一般項(xiàng)目“宗教性視閾中的生存?zhèn)惱硌芯俊?15BZX101)的階段性成果
【分類號(hào)】：B920
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本文編號(hào)：2008965