The Nature, Philosophy, and Sustaining Factors of the Theology of Wealth in Africa： Theological Reflections

This paper is a theological reflection on the theology of wealth in Africa--its nature, philosophy, and sustaining factors. Through the methodology of theological reflections, the paper finds out that the theology of wealth, though difficult to describe, is sustained on the African continent by economic hardship, the influence of some preachers of the theology of wealth, and the availability of improved facilities for disseminating the content of the theology of wealth. It also finds out that the entire philosophy of the theology of wealth is biblically, theologically, and ethically deficient. Biblically, it adapts parts of scripture to suit its teachings. Theologically, it puts forth viewpoints that are foreign to theological thought. Ethically, it is a means of exploiting congregants. The paper concludes with a recommendation that the content and nature of the theology of wealth must be highlighted and thoroughly explained to both clergy and membership of different denominations so that all will be safeguarded against the impact of this false gospel on their lives.

煤气化炉渣对煤矸石膏体充填材料性能影响

目的利用煤气化炉渣颗粒的球形特征,研究其对煤矿采空区膏体充填材料流动性和强度的影响规律,并分析其影响机理。方法以质量分数为85%的煤矸石骨料充填膏体为对照组,煤气化炉渣等质量取代膏体中煤矸石细骨料10%,20%,30%,40%,50%,分别测试新拌膏体泌水率、坍落度、扩展度、流变屈服应力和塑性黏度等浆体性能,同时测试膏体结石体抗压强度。结果结果表明,随着炉渣取代率增加,膏体泌水率增加,坍落度和扩展度增加,流变屈服应力和塑性黏度减小;与对照组相比,炉渣取代率为10%时,膏体屈服应力和塑性黏度分别降低16.7%,1.6%;与10%取代组相比,炉渣取代率为20%时,膏体屈服应力和塑性黏度分别降低47.4%,15.0%,降低速率大幅增加;继续增加炉渣取代率,膏体屈服应力和塑性黏度又缓慢增加;膏体结石体早期强度(3,7 d)随着炉渣取代率增加而小幅降低,后期强度(28,60 d)无显著变化。结论煤气化炉渣作为骨料取代膏体充填材料中的煤矸石细骨料,可以改善新拌膏体流动性,取代率达到20%时,可以充分发挥球状炉渣颗粒在多棱角煤矸石骨料间的滚珠润滑作用,减小矸石骨料机械咬合,大幅降低充填膏体屈服应力和塑性黏度;且炉渣对充填膏体结石体后期强度无显著影响。

帝国的政治神学:维吉尔与古罗马的虔敬观念

维吉尔《埃涅阿斯纪》不仅通过塑造“虔敬的埃涅阿斯”(pius Aeneas)形象,将“虔敬”(pietas)定义为尽心尽力履行对父母家人、祖国和诸神的责任与义务的状态,还通过狄多与埃涅埃斯之间的争吵,反映出另外一种仅指向父母家人和国家的虔敬观念,前者可谓之曰“埃涅阿斯式虔敬”,后者可谓之曰“狄多式虔敬”。观念史研究表明,从一个纯粹人伦意义上的观念开始,到奥古斯都时代最终演变为一个兼具人伦和宗教意义的观念,古罗马人的虔敬观念经历了从“狄多式虔敬”到“埃涅阿斯式虔敬”的发展。在西塞罗《论共和国》的斯基皮奥之梦里,随着罗马传统的诸神被替换为斯多亚意义上的天神,埃涅阿斯式虔敬还可以进一步发展为“鲍卢斯式虔敬”。“埃涅阿斯式虔敬”和“鲍卢斯式虔敬”这类富含宗教意义的虔敬观念不仅是终结帝国内战、促进罗马社会团结、奠定罗马社会和政治秩序的礼法手段,更是帝国扩张和帝国统治背后的政治神学基础,因而被维吉尔塑造成了古罗马民族身份认同的核心标志。

施密特与马克思的隐蔽对话:自由主义与政治神学——兼论西方马克思主义政治神学嬗变的合法性逻辑

当代西方马克思主义批判路径包含着两条批判路径:内在性批判与外在性批判。当代自由主义资本逻辑的发展由将阶级所形成的不可调和的对立转变为经济竞争,让内在性批判渐趋失效。西方马克思主义在外在性批判的诉求中普遍转向了政治神学。后一趋向得益于施密特有关“政治性”概念的讨论。政治性概念意味着存在论上的敌友关系必须成为统御其他一切对立关系的主导性力量。施密特借此将马克思所构筑的二元对抗性结构视为仅仅囿于经济要素之间的对抗,无法超越自由主义资本主义社会的藩篱,因此无法真正实现对资本主义的批判和超越。施密特对马克思的评价体现出资本主义发展到自由主义经济以后西,方马克思主义革命话语面临的理论困境及其最终走向政治神学的合法性。

“另类”启蒙与文化神学——马修·阿诺德文化学说新论

阿诺德的文化学说作为一种独特的人学、政治学思想,只有被置于西方现代思想史的整体谱系中,其内涵与价值才能得到进一步阐明。阿诺德文化学说深受欧陆启蒙思想影响,同时又与英国的社会现状和民族传统相适应,由此构成一种“另类的启蒙”。然而,文化并没有从实质上替代宗教,甚至很可能被建构成了新的宗教;阿诺德所推崇的古希腊文化,也绝非人类文明绝对的、永恒的精神乌托邦;更为重要的是,阿诺德借由文化搪塞和回避了最为尖锐且关键的社会权力分配问题。这些问题都使得阿诺德的文化学说最终只能沦为一种“文化神学”。尽管如此,阿诺德对“文化何为”的思考,仍能为当下的文化研究提供宝贵启示。

全国名中医王辉武教授治疗郁病经验研究

心身疾病在中医属于郁病,其发病率逐年上升,因其易复发、难治愈的特点成为了医学界面临的难题,严重影响患者的生活质量。针对临床中“病郁交杂”但“重病轻郁”的现状,首届全国名中医王辉武教授在深入研究《黄帝内经》核心理念的基础上,创新性地提出了“郁乃心病”“久病皆郁”的学术思想,认为“郁”不应仅局限于肝,而是心神之病的实质表现,且久病之人往往生“郁”;治郁必须通畅心神,总结出以“三黄一桂,通心之最”为代表的用药经验,结合超药物疗法,为中医临床诊疗疑难久病提供了新的指导思想和治疗策略。

PE改性沥青多尺度流变性能

为评价PE(聚乙烯Polyethylene,简写PE)改性沥青流变性能及不同流变指标之间相关性,基于不同PE改性剂掺量下的动态剪切流变试验和多应力蠕变恢复试验,以车辙因子、Shenoy参数、低剪切黏度、不可恢复蠕变柔量和蠕变恢复率作为PE改性沥青流变性能多尺度评价指标,分析不同流变指标相关性;以老化指数和Cole-Cole图评价PE改性剂对沥青耐老化性能和黏弹性的影响.结果表明,随着PE改性剂掺量增加,车辙因子、低剪切黏度、Shenoy参数和蠕变恢复率逐渐增加,且后三者与车辙因子呈正相关;不可恢复蠕变柔量逐渐降低,且与车辙因子呈非线性负相关.车辙因子与其余流变参数相关系数均在90%以上.PE改性沥青耐老化性能及弹性提高.PE改性剂掺量大于6%时,流变指标及老化指数受改性剂掺量影响幅度降低.

何谓真正的理性宗教?——斯宾诺莎与康德的宗教批判理论辨析

斯宾诺莎和康德是近代哲学家中主张宗教理性化的两位激进代表,但二人在何谓理性宗教的问题上却相去甚远,形成两种截然对立的宗教批判理论,分别称为泛神论和道德神论。泛神论把矛头直指天启神论,属于某种形式的自然神论;道德神论则攻击一切形式的自然神论,尤其是斯宾诺莎的泛神论。康德的道德神论并不能独立自存,本质上隶属于自然神论;而斯宾诺莎的自然神论也不完备,仍需康德自然目的论作为补充;一种真正健全的理性宗教,其核心要义介于斯宾诺莎和康德之间,能够与主张幸福至上的功利主义和倡导适者生存的自然选择理论保持内在一致。

自然神论、泛神论与道德神论之比较——试论一种广义的自然宗教

自然宗教与自然科学非但不冲突,反而是密切相关的,自然宗教是在自然神论和泛神论的基石上发展起来的。自然神论把上帝置于世界之外或之上,认为它创造物质世界及其规律之后便撒手不管。这种观点虽然缓和了宗教和科学之间的对立,却也一度使人的幸福和自由如何实现的道德问题变得颇为棘手。为此,斯宾诺莎的泛神论对自然神论进行改造:一方面将上帝等同于物质世界及其规律本身;另一方面凸出上帝在道德引导或伦理规范方面的作用。然而,康德却反对斯宾诺莎的泛神论和自然神论,主张用道德神论取而代之。康德并未彻底推翻自然神论,他反对自然神论的理由值得商榷,并且其道德神论与自然神论是并行不悖的,二者可纳入广义的自然宗教,而广义自然宗教在一定程度上是向斯宾诺莎泛神论的回归。

Paul Tillich’s Systematic Theology Interpreted As Being His Spiritual Autobiography

The real subject of Paul Tillich’s three-volume Systematic Theology is not God but rather the history of Tillich’s personal relationship with God.The religious experiences to which Tillich refers in this,his major work,are his own,although he never admits it.This article attempts to draw parallels between Tillich’s mystical development and that of other mystics.Questions are raised about the possibility of mystical voices,visions,ecstasies,raptures and deliria being symptoms of schizophrenia.

The Grammars of Mystical Experience in Christian Theological Dialogue

The philosophical horizon of this essay is theoretically comparative and hermeneutically dialogic. Its main philosophical and theological tonality expresses, in first person and through three discursive moments, the differentiated fusion of horizons between phenomenological and grammatical description and understanding of experience. After a philosophical overture-outlining the ethos of the dialogic problematic and situating it within the contemporary diverse and dialogic dynamic of phenomenology-I will expose the consistent, possible modalities of convergence between Husserlian phenomenology and Wittgensteinian grammar of the mystical shapes of experience. The tense, responsorial dialogue among Husserl, Heidegger, Levinas, and Wittgenstein＇s styles of thinking, far from being anymore limited to the debates between the analytical and phenomenological, will be considered from the crossed categorial spaces of Austrian philosophy and German culture in general. In a second section, I will show how the styles of phenomenology today are advancing into a cautious micro-logical grammar of comparative inquiry. This thematization will first consider some precise semantic clarifications： Experience, the mystical, extasis, evidence, and truth; in a second section, the theoretical levels of grammar and phenomenology of mystical experience are heralded in the context of the Christian theological dialogue, where I emphasize the rebirth of French theological thinking and dialogic transcendence, beginning with Maritain and de Chardin to Marcel, de Lubac, Levinas, and Marion. Finally, I consider the aesthetic expressions of mystical experience, both from the visual and musical dimensions. I will conclude this talk by highlighting theological perspectives drawn from my research in musico-philosophical problematics, through an awakening to the resonance of Being and the Divine in sonic and musical life. Through a theology of the musical λογοζ, the grammar of mystical experience reveals the sacramentality of music and the mystery of silence

Shepherding Public Discourse Practices： Homiletic Form Aligned to the Logic Operative in Racial Rhetoric and Public Theological Discourse for Secular Liberal Democracies

Given that preaching is the primary mode of public theological discourse for most Christian ministers, an intellectual virtue of verbal restraint is required when practicing public theology and it is wise to address the ways that homilies can shepherd public discourse practices. A theology of rhetoric includes the homilist＇s moral purpose. Homilies either enhance public discourse or pervert it. This essay sketches a pattern of sermon movement that respects the logic operative in public theology, given the social context of America. Homilies can help cultivate the pastoral care of public rhetoric by modeling discourse that nurtures the politics of accountability. While many call for a public ethos where divergent moral voices engage each other in highly contested arenas, a precondition to practicing effective public theology requires that one exercises discourse in a way that respects the social limits on the free exercise of religion. It is important that a public theology of rhetoric clarifies the original social agreement for acceptable religious discourse in the public arena. Homiletics, as a dimension of practical theology, can teach preachers methods of pastoral care for public discourse. The social agreement in liberal democracies to contain the combative nature of religious discourse assumes a logic that is circumscribed by commitments to （1） religious pluralism, （2） theological agnosticism, and （3） epistemological pragmatism. Here we propose that a sermon＇s form, which implicitly touches upon these commitments, can tap into the basic modes of persuasion in secular liberal societies. This respects the moral purposes previously agreed upon and expected of partisans during highly contestable times. This calls for incarnational humility on the part of the Christian public theologian and it guides her/his practice.

Philosophy and Theology in the Islamic Culture： Al-Farabis De scientiis

In this paper, the author refers to the Latin translation of the Kitab Ihsa ＇al＇ Ulum of Al-Frabi made by Dominicus Gundissalinus in the Xllth Century in Toledo, Spain. This text under the Latin title De scientiis was one of the most influential texts of the Arab and Persian world in the western Latin Europe. It is an introductory text into all until known sciences written for students and laymen （illiterate） who want to study one of these sciences. The text of Al-Farabi discusses the seven liberal arts, all of the works on physics of Aristotle and includes some reflexions on metaphysics, political philosophy and theology. There are two important points： （1） All sciences have a theoretical and practical aspect. All sciences are sciences of principles and causes and their application to the practical world. （2） The so called prima philosophia is the political philosophy and not metaphysics. In this respect, Al-Farabi subordinates theology as a science of the religious laws to politics as a science of civil laws. In the same respect, he combines, under the famous sentence of Plato that philosophers are the governors and the very well companions of mankind, politics with theology

一种综合的精神诠释学何以可能?——以中国人文学中的“感应论”为中心

诠释学理论的研究离不开人文科学的视野。对于以探讨“精神”问题为依归的“精神诠释学”来说,它同样脱离不开作为“精神人文学”的研究视野,即以“天人感应”作为它诠释“性与天道”的诠释学基本原理。以“天人感应”为中心,精神诠释学以“道—言—智—境”的方式展开其诠释学思想观念的行程。这方面,中国哲学积累和总结了丰富的诠释学思想与实践经验。“道—言—智—境”不仅是中国哲学诠释学特有的诠释学运思逻辑,它还具有先验的普遍性,同样可以用来观察与透视以基督教神学诠释学为代表的西方精神诠释学类型。中国精神诠释学采取的是“由圣而神”的诠释学思想路线,而西方基督教神学诠释学走的是“由神而圣”的诠释学研究进路。虽然这两种诠释学的理论出发点与诠释思路不同,但这不妨碍它们都是将作为宇宙之最高终极存在的“神圣精神”作为自己诠释的最高目标。从而,中西两大精神诠释学传统终在诠释学的“终点”和“登顶处”相通与相逢。

中国特色基督教思想体系的跨文化构建

在深入推进宗教中国化的过程中,引导各宗教建设与中华优秀传统文化相交融、与现代精神相一致的中国特色宗教思想体系,是中国特色宗教学的重要内容,也是引导宗教与社会主义社会相适应的关键环节和核心抓手。本文将以中国特色基督教思想体系的跨文化构建为主要问题,考察它在中国特色宗教学中的重要角色。通过考察当前国际宗教学界各种宗教间对话、跨文化(跨宗教)神学的进路,本文认为中国特色基督教思想体系的跨文化构建需以“返本开新”为总体方法论,对广义的基督宗教思想传统进行六个“Re”的工作,即修复、重溯、回归、重构、重建、更新(recover,retrieve,restore,reconfigure,reconstruct,renew),从而在与中华文化的对话中形成中国特色基督教思想体系。最后,本文将依照“结构创新带动思想创新”的理路,提出一个以基督教圣经学、基督教教理学、基督教心性学、基督教伦理学和基督教礼仪学等为基本面向的“水晶式”正方体的思想架构,为中国特色基督教思想体系的建构提供一个讨论的起点。

实体作为本原:论亚里士多德形而上学主题的统一性

亚里士多德《形而上学》中存在论与神学之间的关系问题始终是学界争论的焦点。20世纪以来,以帕奇克-弗雷德为代表的核心意义解释提供了处理该问题的经典方案,该方案中特殊实体与一般实体之间的原因论关系需要得到进一步说明。作为《形而上学》中计划性的一卷的B卷,对此提供了关键思路:作为一门探究本原和原因的科学,形而上学处理的是本原如何普遍地作为存在物的原因,本原的必要条件是作为实体。从而,形而上学就可以同时处理与存在和实体相关的讨论,以及实体作为本原如何是其他存在者的原因这两个问题,将亚里士多德的探究统一在同一门科学之中。

康德早期之自然神学批判

康德对上帝存在的证明始于1755年,而其关于自然神学的考察则早在第一批判之前的《一般自然史与天体理论》和《证明上帝存在惟一可能的证据》中就已经显现。在前一著作中,康德在阐述上帝与宇宙秩序生成的关系时,反对因“上帝之手”的干预而形成事物井然有序的现状这一自然神学立场,主张用自然规律来解释宇宙万物的起源和运行问题。而在后一著作及同时期的诸多逻辑学讲义中,康德在承继前一理论的基础上,借助对事物“本质”“自然”等概念的分析,具体探讨了自然对象、自然规律及上帝之间的复杂关系,并借助“可能性”这一概念证明了上帝的存在。诚然,关于康德前批判哲学时期的神学立场,已有不少讨论,但“建构的万有在神论”(constitutive panentheism)这一概括无疑更为契合康德的思想主旨,而其批判哲学时期基于范导性原则之上的上帝理念,无疑与此有着千丝万缕的联系。

教育即人的生成——作为卢梭生物学神学论纲的《爱弥儿》

《爱弥儿》作为一部关于人和创造人的教育著作,充斥着浓厚的自然神学色彩。教育的本义是指人的生成,是人在受教育过程中依循上帝造人意志的充分展开。围绕上帝的造人意志,卢梭在《爱弥儿》中构建了两条相互缠绕的论述路线:一是以生物形态学的方法描摹人的长大,二是以自然神意论的方式设计人的原型。前者充满一种有机论色彩,凸显教育中人的生长和涌现;后者体现一种目的论特征,规定教育中人的出生和样态。这两条相互缠绕的论述路线,构成了整个爱弥儿自然教育方案的神学底色。《爱弥儿》不是一本纯粹的教育小说,而是卢梭有意筹划的生物学神学论纲,是卢梭仿制上帝如何造人的一部新《圣经》。

触变性及其在农药悬浮体系中的应用前景

在对触变性的研究现状进行综述的同时,结合农药悬浮剂贮存物理稳定性问题,探讨了触变性引入农药悬浮体系中的可行性及其研究现状,发现在目前国内农药悬浮体系的加工工艺和助剂研究水平上,引入触变性,可为提高农药悬浮体系的稳定性提供一条崭新而可行的方法和途径。