Relevant bibliographies by topics / 宗教自由

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Academic literature on the topic '宗教自由'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "宗教自由"

1

张, 珂. "琅琊王氏家族的天师道信仰研究." 文化艺术创新 3, no. 6 (December 22, 2020): 7. http://dx.doi.org/10.26549/whyscx.v3i6.2698.

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王, 啸然. "以矿物手绘探索未来艺术超构建." 文化艺术创新 3, no. 6 (December 22, 2020): 117. http://dx.doi.org/10.26549/whyscx.v3i6.6062.

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Zhang, Cynthia Baiqing. "环境因素对建立关系和宗教身份的影响∶中国研究生在美国两个社会文化环境中的个案分析." Review of Religion and Chinese Society 4, no. 1 (April 27, 2017): 32–58. http://dx.doi.org/10.1163/22143955-00401003.

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Linking concepts from networks, identities, and ecology, I draw on material collected during sixty interviews to show how a group of culturally homogeneous Chinese graduate students, when placed in two sociocultural environments in the United States, displayed different processes of religious identity network formation. In a large and heterogeneous community with more possible identities, students showed human agency by forming religious identities less constrained by networks. Human agency is also exemplified in the expansion of their religious circle of friends once they developed a religious identity. Religious identity often preceded networks. However, in a small and homogeneous community, students did emotion work to stay in pro-religious groups, presumably due to the limitations they had in choosing friends, particularly Chinese friends. The formation of networks more likely preceded the emergence of religious identities premised on the coexistence of multiple relationships in dyads and solidarity within primary groups. The narratives demonstrate how ecology matters for the formation of network ties and religious identity. 根据对60个对硕士博士研究生的采访，通过运用网络分析、身份研究、和环境研究领域的概念，本文详述同属一个文化的中国留学生当处于美国两个不同城市文化环境中时，通过生活圈子发展特定身份的不同过程。在一个大型、充满差异的城市里，留学生的身份选择具有多样性。其主体性表现在自主选择宗教认同并扩大有宗教信仰的朋友圈子。他们的宗教认同常常先于他们的宗教朋友圈。而在一个小型、倡导同化的城市里，由于可选择的中国朋友人数少，留学生常常通过控制自我感情来维系与亲宗教的朋友的关系。他们的宗教网络常常先于他们的宗教认同。在这种环境中，当两人有多重社会关系，并处于一个高度团结的小群体中时，宗教认同才得以传播。本研究显示社区规模和文化是重要的影响身份和社会网络的环境因素。 (This article is in English.)
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刘, 骞., and 宝国 张. "教育信息时代背景下大学生个性化教育创新模式研究." 教育科学发展 1, no. 2 (October 20, 2019): 38–39. http://dx.doi.org/10.36012/sde.v1i2.176.

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个性化教育是中国大学生教育改革实践的新内涵，作为学校基本办学理念和宗旨，个性化教育应贯穿高校教育的始末，要利用现代教育理念塑造具备自由、自觉和创造性的大学生个体，以推动人才培养现代化。众所周知的是，当代大学生处在一个信息巨大、信息来源广阔、信息种类繁杂的时代，信息不仅会影响学生的生活学习，还会影响学生的思想。高校应利用教育信息时代的机遇，大力发展个性化教育，要充分地考虑教育资源配置、教学方案改革等，要选择最恰当的教育方式，积极开展更具备效力、更具备针对性的个性化教育。
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HE, Zhaoxiong. "自殺的道德難題." International Journal of Chinese & Comparative Philosophy of Medicine 3, no. 2 (January 1, 2001): 51–75. http://dx.doi.org/10.24112/ijccpm.31398.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.自殺的神秘性，一定程度來源於道德難題。自殺的預防與控制有三個階段：自殺預防對策，自殺危機對策，自殺事後對策。三個階段都存在道德難題。在自殺預防階段是人本主義還是自由主義。宗教人本主義和哲學人本主義都有贊成和反對的。自由主義則贊成自殺。因此又衍生自殺預防的有效性問題。在自殺危機干預階段，是救生論還是聽死論。在事後對策階段是人道主義還是功利主義，是動機論還是效果論。判別自殺行為的道德性是一種二難推論。這種二難推理，實際上是一種道德悖論，它不能邏輯方法解決，要用價值分析方法解決。定量分析與定性分析相結合。風險／效益是首選法。People recognized suicide as a mystery. It originates in a certain degree from ethical dilemma which exists in three stages of suicide prevention and controlling: prevention, intervention and postvention. There are so many ethical dilemmas in each stage. It appears as the dilemma between humanism and liberalism in prevention stage. In crisis intervention stage, between life saving and death letting. In postvention stage, between humanism and utilitarianism, motivism and effectism. Differentiate the morality of suicide behavior depends upon manipulating the dilemmas. Since the dilemma is actually a paradox, so that it cannot be solved in logical analysis but value analysis combined with quantitative analysis and qualitative analysis.DOWNLOAD HISTORY | This article has been downloaded 127 times in Digital Commons before migrating into this platform.
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Fisher, Gareth. "Lay Buddhists and Moral Activism in Contemporary China (当代中国的佛教居士与道德能动主义)." Review of Religion and Chinese Society 4, no. 2 (November 30, 2017): 247–70. http://dx.doi.org/10.1163/22143955-00402005.

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The last few decades have seen the rise of grassroots groups of lay Buddhists in post-Mao China who, through the composition, exchange, and discussion of Buddhist-themed media, foster moral discourses that critique what they perceive as the materialistic direction of contemporary Chinese society. Disseminated at legal but unregulated spaces within Buddhist temples, these discourses empower the economically marginalized lay practitioners who gather there and provide them with new purpose in life. Practitioners are also able to transmit these moral discourses through networks to other temple spaces. However, they do not yet possess the means to use them to influence the social direction of Chinese society at large. This is due to (1) political restrictions against the circulation of religious-themed materials outside of approved religious activity sites; (2) economic obstacles faced by the practitioners who seek to spread anti-materialistic messages; (3) a lack of organizational cohesiveness among the practitioners; and (4) the influence on practitioners of doctrines within Buddhism that caution against proselytizing to those who do not already possess a pre-fated bond with the Buddha and his teachings. As a result, lay Buddhists do not as yet constitute a social movement in the way the term is conventionally used by sociologists.佛教居士组成的草根社会团体在毛时代之后的几十年快速发展。通过书写、交流与讨论与佛教主题相关的文献，他们促进形成了一套批判当前中国社会拜金主义倾向的道德话语。这套话语在合法且相对自由的佛教寺院中传播，鼓励了经济窘迫的信徒，帮助他们获得新的生活目的。这一道德话语也借由信徒进一步传播给其他的寺院。但是因为以下原因，这些草根团体无力影响中国社会的整体方向：1)宗教政策限制了宗教思想在寺庙以外的传播；2)信徒的经济地位较低，难以宣传反对拜金主义的话语；3)信徒中间缺乏组织凝聚力；4)反对向那些与佛陀无缘的人宣传佛家思想的信条。因此到目前为止，佛教居士团体还没有形成社会学意义上的社会运动。
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毅, 孙., and 贾. 彩云. "情感形容词的对外汉语教学: 认知隐喻理论视角." Chinese as a Second Language Research 8, no. 2 (September 25, 2019): 249–74. http://dx.doi.org/10.1515/caslar-2019-0010.

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提要本文尝试将认知隐喻理论引入对外汉语词汇教学，探讨隐喻能力教学对汉语学习者情感形容词的学习效果。通过情感形容词的界定和特征描述，基于对 HSK 动态作文语料库的考察，笔者发现汉语学习者情感形容词的习得存在各类偏误。在 20 类情感形容词中有 10 类出现了一半或过半的偏误词汇数，偏误词汇用例大于 2 的情感类形容词高达 15 类。在认知隐喻理论的视域下，情感形容词概念隐喻有实体隐喻、方位隐喻和通感隐喻三种类型。情感形容词的隐喻性为我们从认知隐喻理论视角开展教学活动提供了契机。通过隐喻能力教学对比实验，并对测试结果进行详细分析与比较，发现实施认知隐喻教学的实验组测试成绩优于对比组。该实验结果表明：通过实施隐喻能力教学，培养学生的隐喻意识，能够有效提高情感形容词的学习效果，即隐喻能力教学对对外汉语学习者的情感形容词习得具有较大影响。基于此，本文从教学大纲、教材编写及教学实践三个方面，针对汉语学习者的情感形容词偏误，为对外汉语情感形容词教学提供切实可行的建议：首先，教学大纲制定者应扩充大纲中隐喻词汇的比例，并开设培养隐喻能力的相关课程。其次，教材编写者在编写词汇时要以培养汉语学习者的隐喻意识为宗旨，循序渐进，由浅入深，让汉语学习者能在大脑中自动建立两个概念域间的联系。最后，教师要将概念隐喻理论巧妙地融入对外汉语教学，强化学生的原型范畴意识，培养词汇扩展能力；通过建立意象图式提高学生的隐喻理解能力；鼓励学生将词汇释义与中国文化相联系，启发其自主分析能力。
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CLARK, Chalmers C. "醫患信任." International Journal of Chinese & Comparative Philosophy of Medicine 4, no. 2 (January 1, 2002): 49–69. http://dx.doi.org/10.24112/ijccpm.41430.

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LANGUAGE NOTE | Document text in Chinese建立醫患之間的信任關係是解決患者弱勢問題的必由之路。而如何激發信任成為關鍵問題。在這一方面，只要醫療行業能夠認識到要保護它的職業利益和職業自主權就必須培養患者信任，信任的激發就不成問題了。儘管醫患信任的重建必須有這樣一個狹隘的出發點，但維護信任對我們提出了更多的要求－－在醫生職業教育中應該強調珀西瓦爾Percival的同情醫療的態度和技術。在這樣的前提下，未來的醫療從業人員就會把道德、愛心和信任作為職業宗旨的組成要素，做出更衷心的承諾，從而更好地維護醫患信任。DOWNLOAD HISTORY | This article has been downloaded 30 times in Digital Commons before migrating into this platform.
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ZHANG, Bin. "從佛教倫理學看待器官移植問題: 淨土宗的觀點." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 1 (January 1, 2008): 77–95. http://dx.doi.org/10.24112/ijccpm.61455.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.器官移植的問題是當代生命倫理學的一個重要問題。如果從人類自身利益出發，這種被視為拯救危重病人生命的技術，的確是醫學科學的進步，但它涉及的社會倫理道德問題十分廣泛。如果從佛教倫理學——淨土宗的觀點出發，即以緣起論來認識屍體器官移植，則認為器官移植會使死者因強烈的痛苦而生嗔惱，障礙死者往生淨土；佛教的生死分際的判定標準——阿陀那識執受根身則認為腦死亡概念是由於器官移植術而產生的“腦死”名詞。另外，佛教的護生觀和平等觀反對異種移植和器官商業化。站在佛法的角度，器官移植不僅有違“眾生平等”的精神，而且可能成為“殺生利器”。The problem of organ transplantation is an important issue in contemporary bioethics. From the vantage point of view of benefiting the human life, organ transplantation can be seen as lifesaving technology and a sign of a great progress of medical science. Nevertheless, organ transplantation involves profound ethical dimensions and ambiguities. This paper offers a study of organ transplantation from the perspective of Pure Land Buddhism. Shall then employ the Buddhist theories such as dependant origination, karma, reincarnation, and compassion to approach issues regarding cadaver organ transplantation, brain death, xeno-transplantation, and organ trading. Since Buddhist tradition holds the view that the consciousness does not leave the body that is pronounced dead immediately, it would be a problem if the organ is removed from “the dead,” which might interrupt the final destination of rebirth. The paper concludes that organ transplantation is a kind of human technology that violates the basic spirit of Buddhism.DOWNLOAD HISTORY | This article has been downloaded 527 times in Digital Commons before migrating into this platform.
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陈, 泰羽. "国学经典之与时俱进的荀子思想—荀学与为人民服务." 现代教育前沿 1, no. 2 (September 30, 2020): 40. http://dx.doi.org/10.33142/fme.v1i2.2349.

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荀子思想集百家之所长，隆礼重法，注重实践，是现代社会最理性、最现实的治世思想，是共创人类命运共同体的宝贵智慧源泉，值得我们积极学习。荀子的思想以儒学为主，又吸收道家、法家和名家的精华，开启了由众家学说纷纭向兼容汇通发展的学术潮流，一定程度上促使了中华文化的大融合。荀子思想对中国历史，尤其是思想史产生了深远的影响。在新时代背景下，高举习近平特色社会主义思想旗帜，发展中国特色社会主义文化，是我们每一位文化教育工作者的新时期使命。而发展社会主义文化事业的宗旨就是践行为人民服务事业。为人民服务事业的社会属性、文化属性、精神属性融合了中华文化的精华，是中华文化之根本，之血脉，之人文精神。我们只有更好的通过理性实践应用于社会，"化道于自心-服务于人民"才能更好的用好中华优秀传统文化。
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Dissertations / Theses on the topic "宗教自由"

1

初宿, 正典. "日独比較憲法学研究の論点." 京都大学 (Kyoto University), 2015. http://hdl.handle.net/2433/202774.

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Wang, Yi-Wen, and 王怡文. "論私立大學學術自由與宗教自由之界限." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/33014011761487083475.

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尤伯祥. "宗教自由之權利內涵研究." Thesis, 1998. http://ndltd.ncl.edu.tw/handle/41314589644955033146.

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古健琳. "宗教自由之研究…以德、日憲法例探討我國憲法第十三條之意涵." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/46522542359085436530.

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Journal articles
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