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10年學史

書評：宗教生活基本形式（Lazzarelli）. The Quest for Life’s Meaning. Religious Institution between Psychological and Social . National Tsing Hua University. One of the most important contributions from the earliest works on the study of religion in a nontheological framework is to address religion as a human product. In particular, German scholars such as Marx and Weber provided the theoretical setting for showing how the institution of religion developed out of class differentiations and disparities . 的這本民族誌記述的是愛斯...

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10年學史 | anthropologyhistory.blogspot.com Reviews

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書評：宗教生活基本形式（Lazzarelli）. The Quest for Life’s Meaning. Religious Institution between Psychological and Social . National Tsing Hua University. One of the most important contributions from the earliest works on the study of religion in a nontheological framework is to address religion as a human product. In particular, German scholars such as Marx and Weber provided the theoretical setting for showing how the institution of religion developed out of class differentiations and disparities . 的這本民族誌記述的是愛斯...

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1 human conditions

2 alessandro lazzarelli

3 institute of anthropology

4 references

5 morris brian

6 weber max

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8 沒有留言

9 以電子郵件傳送這篇文章

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human conditions,alessandro lazzarelli,institute of anthropology,references,morris brian,weber max,張貼者：,沒有留言,以電子郵件傳送這篇文章,blogthis！,分享至 twitter,分享至 facebook,分享到 pinterest,書評：宗教生活的基本形式下賴冠全,清華大學人類學研究所碩士班,itoinhotman2@hotmail com,durkheim,的這本書很適合拿來和,mauss

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10年學史 | anthropologyhistory.blogspot.com Reviews

https://anthropologyhistory.blogspot.com

書評：宗教生活基本形式（Lazzarelli）. The Quest for Life’s Meaning. Religious Institution between Psychological and Social . National Tsing Hua University. One of the most important contributions from the earliest works on the study of religion in a nontheological framework is to address religion as a human product. In particular, German scholars such as Marx and Weber provided the theoretical setting for showing how the institution of religion developed out of class differentiations and disparities . 的這本民族誌記述的是愛斯...

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anthropologyhistory.blogspot.com

1

10年學史: 書評：宗教生活的基本形式（蕭褘涵）

http://anthropologyhistory.blogspot.com/2010/11/blog-post_3796.html

書評：宗教生活的基本形式（蕭褘涵）. 書評：《宗教生活的基本形式》. 160; . 12298;宗教生活的基本形式》一書標題開宗明義，說的是宗教；然而. 在書裡一層又一層從宗教生活各種形式及內容所推論的，卻是複數的人群所發展出來的社會。這樣的社會具有有機的意識特色。任一獨特的社會特出意識內容，在. 的說法中，是由該社會組成的集體群眾所產生的獨特集體意識。藉此意識衍生創造的知識系統，再回過頭去規範並分類社會之中的人群；最後，在任何社會的個人成員現身於該社會之前，歷史代代傳承的社會結構便會以強制的姿態，預先將所謂的「集體社會表現」內化於其身。就這點看來，個人在作者的眼中，仍停留在被其周遭社會現實左右的單位。 160; . 65292;這兩者相對應的是宗教的信仰和儀式。一者是不可見的知識思考，一者是可見的宗教行動。劃分為兩者之後，. 的概念；因此他進一步提出神話和崇拜的功用。前者是以口述敘說的部族圖騰故事內容，後者是以積極和消極的崇拜的行為來實踐和穩固宗教的合理性質。 160; . 道德的約束力和創造聯繫。以犧牲為例，犧牲並非放棄。訂閱：張貼留言 (Atom).

2

10年學史: 十月 2010

http://anthropologyhistory.blogspot.com/2010_10_01_archive.html

書評：古代城邦（盧淑萍）. S9851509@ m98.nthu.edu.tw. 160; . 看了這本書之後，想起我在台灣受教育時所學到的世界歷史有種不吐不快之感。高中時要學習世界歷史與世界文化史，猶記得當時教科書上寫著：「希臘當時有兩種不同的政治體制，一種是雅典的民主政治；另一種是斯巴達式的國家極權政治。因為雅典實施民主政治，每個公民都有參與國家政治的權利，同時也要投票選舉。」今天看了《古代城邦》之後，終於了解，雅典實施的也不盡然是民主政治，若是民主，為何不能容忍蘇格拉底的思想？若是民主，又怎會要求每個公民一定要投票，一定要參加國家的政治討論. 容都是當時每個學生要進入大學的「典範」，聯考的答案以課本為主。聯考，雖然是一種公平競爭的考試方式，同時也是一種會僵化思考的方式。倘若未再接觸相關的歷史書籍，這些. 容將會變成我的「基本知識」，用過去的知識，教現在的學生，在未來的考試勾選「標準」答案。 160; . 言歸正傳，回到《古代城邦》一書的討論。這本書以希臘、羅馬為例，. 12300;家庭宗教只傳男不傳女，這一規定與男子能傳宗接代有關。」. 12300;《摩奴法典》. 在漢人社會中，...

3

10年學史: 書評：宗教生活的基本形式（黃靖軒）

http://anthropologyhistory.blogspot.com/2010/11/blog-post_9392.html

書評：宗教生活的基本形式（黃靖軒）. 在此書中，涂爾幹試圖將宗教的各種元素拆解分析，並從中分找出所有宗教都應共同擁有的那些基本要素，他剝除掉過去將宗教視為一種幻覺體系的種種假設，並將宗教看成一種可作理性科學分析的實體。然而，在這表層的研究問題之下，筆者認為涂爾幹真正所要追求的是去論證宗教和社會間的關係；從宗教起源的問題，推演到社會之中集體情緒帶來的神聖性觀感。換句話說，筆者認為涂爾幹看似說得是宗教，其實真正追尋的是在宗教之上的一種社會性整體概念；更有甚者，涂爾幹從社會性整體的概念，推演到人類邏輯思維的分類原則。從這一本涂爾幹晚期的作品，筆者認為可以從中看出涂爾幹是如何將過去對社會性分工的功能論看法，推演到人性思維邏輯的知識論探討框架之下。涂爾幹批評了泛靈論和以神作為核心思想的宗教概念，在他看來，宗教的起源並非是一種有具體形像的神靈，而是一種模糊的力量。他以澳大利亞的圖騰信仰作為例子，並指出某種存在於多種民族的概念. 我們的宗教思想起源和基礎中所發現的並不是本身擁有神聖性和無區別的力量，而是不明確的威力，無個性特徵的力量 …. 事實上，神聖世界有一種像凡俗世界靠攏的趨勢 …(. 接著，關於...

4

10年學史: 書評：宗教生活的基本形式[上]（蕭詩平）

http://anthropologyhistory.blogspot.com/2010/11/blog-post_6118.html

書評：宗教生活的基本形式[上]（蕭詩平）. 情人眼裡出西施，在愛情的魔力中，人們迷失在情人完美的假像。人在用食指指出他人時，往往也用其他四指指著自己。涂爾幹和他的. 12300;社會」，就有如光源氏對於一手養成的紫氏那般傾心。 12300;宗教是什麼」的論述 [1]. 65292;來鞏固自己的心血結晶「社會」 [2]. 宗教是社會性的，可分成信仰與儀式，並且藉由聖俗之分，來定義宗教；推翻前人超自然論或泛靈論的說法，也劃清宗教與巫術的界限。他提出一種先於兩個崇拜的原始崇拜. 65306;圖騰制度，並以澳洲的證據為主，美洲的證據為輔來說明，卻仍脫離不了線性演化論思維。裡呈現出，俗：聖：：個人：集體：：巫術：宗教；圖騰因社會形塑才有神聖性，氏族藉由圖騰分享信念且凝聚感情，又表現了社會。涂爾幹個別提到巫術時，似乎都言之有理，但又有前後矛盾之處。他. 巫術卻完全是另一回事了。…世上並不存在巫術的教會。…巫術缺乏這樣的道德社群. 65292;將巫術與宗教清楚的區別。然而之後再提到實際例子中的巫術時，卻又說「在宗教力量與巫術力量之間並無性質區別」 (. 訂閱：張貼留言 (Atom).

5

10年學史: 書評：宗教生活的基本形式（盧淑萍）

http://anthropologyhistory.blogspot.com/2010/11/blog-post_293.html

書評：宗教生活的基本形式（盧淑萍）. S9851509@ m98.nthu.edu.tw. 160; . 12300;宗教生活的基本形式」一書是涂爾幹觀察澳洲原住民的宗教生活撰寫而成的著作，他將社會區分成「神聖的」與「世俗的」兩個領域，神聖的領域即宗教。他對宗教的定義是：. 宗教是一種與神聖事物〈即性質特殊、禁止接觸的事物〉有關的信仰與儀式組成的統一體系，這些信仰與儀式把所有對之贊同的人團結在一個叫做「教會」的道德社群內。 65288; Emile Durkheim1992[1912]. 神聖的事物，亦即是被區隔和禁止的事物，是一套具相關性的信仰與作法，該信仰與作法聚集遵守奉行的人群，並形成一個道德性的社群就稱為宗教. 宗教現象可以很自然地分為兩個基本範疇：信仰和儀式。信仰是觀點的表達，存在於表象之中；儀式則是一些確定的行為模式。這兩類現象之間的差異，就是思維與行為之間的差異。 65288; Emile Durkheim1992[1912]. 另外，也有其他學者對宗教的看法，如：史賓塞〈. 12297;的一種渴望」。 65288; Emile Durkheim1992[1912]. 再者&#65292...

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10年學史

書評：宗教生活基本形式（Lazzarelli）. The Quest for Life’s Meaning. Religious Institution between Psychological and Social . National Tsing Hua University. One of the most important contributions from the earliest works on the study of religion in a nontheological framework is to address religion as a human product. In particular, German scholars such as Marx and Weber provided the theoretical setting for showing how the institution of religion developed out of class differentiations and disparities . 的這本民族誌記述的是愛斯...

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