Religion宗教
General
Information 一般资料
Religion is a
complex phenomenon, defying definition or
summary.宗教是一种复杂的现象，不畏定义或摘要。 Almost as many definitions and theories
of religion exist as there are authors on the
subject.几乎同样多的定义和理论，宗教的存在，有作者对此事的意见。 In the broadest terms, three approaches
are generally taken to the scholarly study of religion: the historical, the
phenomenological, and the behavioral or social -
scientific.在广泛的计算，三种方法一般是采取学术研究宗教：历史的，现象学，行为学或社会-科学性。
Scholarly
Approaches学术办法
Historical历史
The historical approach deals, of
necessity, with texts, whether these be the doctrinal, devotional, or ritual
texts that stem from the religious community per se or secular documents such as
statistics through which the historian attempts to reconstruct the religious
life of a
community.在历史主义的态度处理，有必要的，与文本，无论这些问题成为理论，灵修，或祭祀文本干，从宗教社会本身或世俗的文件，如统计数据通过该历史学家企图重建宗教生活的一个社区。
The historians may weave both types of
documents together to create a rich sense of the role of religion in the life of
a people as a
whole.史家可能编织这两种类型的文件共同努力，以营造一个富有意义上的宗教的作用，在一个民族的生活作为一个整体。 A particularly fine recent example of
this approach is Le Roy Ladurie's Montaillou (1975; Eng. trans., 1978), in which
the social and economic life of a small medieval French village is seen against
the backdrop of religious heterodoxy.格外晴朗，最近的一个例子是这种做法是乐罗伊ladurie的到蒙泰罗（
1975年;英文跨， 1978年） ，其中社会和经济生活中的一小中世纪法国乡村的背景来看待宗教异端。
Phenomenological唯象
The
phenomenological study of religion, although often starting with the results of
the historian, is directed toward discovering the nature of religion - the
fundamental characteristics that lie behind its historical
manifestations.现象学研究的宗教，虽然往往是从结果的历史学家，是针对发现的性质宗教-基本特征在于它背后的历史表现。
In this particular field the classic
treatment remains Gerardus van der Leeuw's Religion in Essence and
Manifestation: A Study in Phenomenology (1933; Eng. trans.,
1938).在这一特定领域经典的待遇仍然gerardus的Van der leeuw的宗教，在本质和表现形式：一种学习现象（ 1933年;英文跨，
1938年） 。 Many scholars of
comparative religion, such as Mircea Eliade, may also be said to fall into this
category, although their relations to the historical traditions are often
complex.许多学者比较宗教学等的主要原因eliade ，也可以说是属于这一类，虽然他们的关系的历史传统，是经常很复杂。
The phenomenological tradition has been
criticized, both by the historians and the social scientists, for losing sight
of the details of particular religions in overly general comparison and
speculation, but contemporary scholars are attempting to overcome these problems
by dissolving the artificial boundaries between the
disciplines.现象学的传统，已被批评，无论是由历史学家和社会科学家，对于忽略的细节，特别是在宗教过于一般的比较性和投机性的，但当代的学者们正试图克服这些问题，化解人为的国界之间的学科。
Social社会
A clear example of this tendency may be
seen in the rise of social scientific studies of religion in the last hundred
years.一个明显的例子，这种倾向可以看出，在崛起的社会科学的研究宗教，在过去一百年。 Psychology, sociology, and especially
anthropology have contributed great depth to the understanding of religious
phenomena.心理学，社会学，人类学，尤其是有伟大贡献的深度理解，对宗教的现象。 In the psychology of religion, the two
most important figures remain William James and Sigmund
Freud.在心理学的宗教，两个最重要的数字仍威廉詹姆斯和弗洛伊德。 James's Varieties of Religious
Experience (1902) established a set of topics and approaches to those topics
that set the overall tone for much later work in the field.詹姆斯的品种宗教经验（
1902年） ，建立了一套题目和办法，以这些课题的那一套整体的基调很迟在外地的工作。
While James dealt
primarily with conscious expressions of religious experience, Freud and the
psychoanalytic tradition stemming from him attempted to fit the various forms of
religious experience into the framework of a general theory of the
unconscious.而詹姆斯主要涉及的自觉表达的宗教体验，弗洛伊德和精神分析的传统，源自他的企图，以适应各种形式的宗教体验到的范围内的一般理论的无意识。
CG Jung in particular has been
influential among interpreters of religion, in part, no doubt, as the best
developed alternative to Freud himself.
CG荣格特别是已经有影响力的口译员之间的宗教，部分毫无疑问，作为最佳开发替代弗洛伊德自己。
One problem
usually associated with the psychological approach is the difficulty of moving
from the individual's experience to the structure and experience of the
religious community.其中一个问题，通常与心理的做法，是难以从个人的经验传授给结构和经验的宗教社会。 This problem has been confronted by the
sociological and the anthropological traditions since the last third of the 19th
century.这个问题已面临着社会学和人类学的传统，自上三分之一的19世纪。 William Robertson Smith, Emile
Durkheim, and Max Weber were the leading figures in creating a sociological
tradition in the analysis of
religion.威廉罗伯逊史密斯，埃米尔迪尔凯姆，韦伯被领导人物，创造了社会学的传统，在分析中的宗教。
The year 1922 is
sometimes taken as marking the beginning of modern anthropology and with it the
complex studies of existing cultures and their religions that have done much to
illuminate contemporary thought about
religion.今年是1922年，有时采取标志着现代人类学和与它复杂的研究现有的文化和宗教，他们已经做了大量工作，照亮当代思考宗教。
In that year Bronislaw Malinowski and
AR Radcliffe - Brown published studies based on in - depth field work in foreign
cultures.在这一年（ Bronislaw观察家和AR拉德克利夫-布朗公布的研究基础上，在-深入实地工作，在外国文化。
Their functionalist approach to the
analysis of religion became a school, from which a steady flow of detailed
studies of religion in cultural context continues
unabated.其功能的方法来分析宗教，成为一所学校，从哪个源源不断的详细研究宗教，在文化背景继续有增无减。 Perhaps the most eminent figure in this
tradition was Sir Edward Evans - Pritchard, whose influential works continue to
serve as points of departure for analysts of
religion.也许是最杰出的人物，这个传统是尤德爵士埃文斯-普里查德，其有影响力的作品，继续服务作为出发点，为分析师的宗教。
Meanwhile, a
French tradition was developing out of the school of Durkheim that was in some
ways analogous with and in others opposed to the British
school.此外，一名法国传统，是发展出学校的迪尔凯姆认为，在某些方面相似，并在其他一些议员反对向英国学校。 In this context structure has played a
role akin to that of function.在此背景下结构发挥了作用，类似于当年的功能。 Claude Levi - Strauss has developed a
complex theory of the way in which religious symbol and myth are transformed in
the articulation by a culture of the cosmos in which it finds
itself.克劳德列维-施特劳斯已制定了一个复杂的理论，以何种方式宗教象征和神话转化，在升学文化的一个宇宙，在它所处的。
This brief
treatment cannot do justice to the variety of approaches to the study of
religion, but one thing should be made
clear.这简短的治疗不能做到公正，以各种不同的方式来研究宗教，但有一件事我们应该加以明确。 Any approach taken in isolation from
the others will lead to distortion and bias.任何采取的办法脱离他人，将导致歪曲和偏见。
The attempt to integrate a number of
theories stemming from a wealth of traditions is necessary to grasp the
character of the religions of the
world.企图把一些理论源于丰富的传统是要把握特点，宗教对世界的看法。
Characteristics
of Religion特色的宗教
Keeping in mind the dangers of general
characterizations, what are the distinctive features of
religion?要铭记危险的一般特征，什么是特色鲜明的宗教？ Several concepts may be isolated that,
even though not necessary or sufficient conditions if taken separately, may
jointly be considered "symptomatic" of
religions.几个概念可能是孤立的，即使没有必要或充分条件，如果将它们分开，可共同被视为"症状"的宗教。
The
Holy圣地
Religious belief or experience is
usually expressed in terms of the holy or the
sacred.宗教信仰或经验，通常是在职权神圣或神圣的。 The holy is usually in opposition to
the everyday and profane and carries with it a sense of supreme value and
ultimate reality.神圣的，通常是在反对以日常生活和亵渎，并带有某种意义上的最高价值和终极现实。 The holy may be understood as a
personal God, as a whole realm of gods and spirits, as a diffuse power, as an
impersonal order, or in some other
way.罗马教廷可能会被理解为个人的上帝，作为一个整体的境界神和昂扬的精神状态，作为一个权力分散的，作为一个客观的秩序，或其他一些方式。
Although the holy may ultimately be
nothing but the social order, a projection of the human mind, or some sort of
illusion, it is nevertheless experienced in religion as an initiating power,
coming to human life and touching it from beyond
itself.虽然教廷可能最终都不过是社会秩序，一个投影的人的头脑，或某种虚幻的，但它是在经历了宗教作为发起国，未来对人类生活和感人的，它从自我超越。
Religions
frequently claim to have their origin in Revelations, that is, in distinctive
experiences of the holy coming into human
life.宗教经常声称拥有其原产地在启示，那就是在独特的经验神圣进入人的生命。 Such revelations may take the form of
visions (Moses in the desert), inner voices (Muhammad outside Mecca), or events
(Israel's exodus from Egypt; the divine wind, or kamikaze, which destroyed the
invading Mongol fleet off Japan; the death and Resurrection of Jesus
Christ).这种启示可以采取以下方式：愿景（摩西在沙漠） ，党内声音（穆罕默德外麦加）
，或者事件（以色列的出埃及，从埃及;神圣的风，还是敢死队，摧毁来犯蒙古舰队起飞，日本的死亡和复活的耶稣） 。 Revelations may be similar to ordinary
religious experience, but they have a creative originating power from which can
flow an entire religious
tradition.启示可能类似于普通的宗教经验，但他们有一个创意源于权力从可流通整个宗教传统。
Response回应
Response to the holy may take the form
of participation in and acquiescence to the customs and rituals of a religious
community or of a commitment of
faith.响应教廷可能采取的形式参与和默许下，以海关和礼仪的一个宗教或社会的承诺的信心。 Faith is not merely belief but an
attitude of persons in which they commit themselves to the holy and acknowledge
its claim upon them.信仰不仅是信仰的，但态度的人，他们在其中承担自己神圣的，并承认其索赔身上。 In a deeply religious person, faith
commitment tends to shape all of that person's life and
character.在一个深深的宗教人士，信仰的承诺，往往会形成所有的人的生活和性格。
Beliefs信仰
As religious traditions develop, they
generate systems of belief with respect to both practice and
doctrine.作为宗教传统的发展，就产生系统的信仰与尊重，以实践和学说。 These systems serve to situate the
members of the religious tradition in the world around them and to make
intelligible this world in relation to the
holy.这些系统服务，以境内成员组成的宗教传统，在他们身边的世界，并能够容易明白这个世界上，在关系到圣地。 In early or primitive traditions this
practice and doctrine usually find expression in bodies of myth or in ritual
law.在早期或原始的传统，这个实践和理论，通常表现在机构的神话还是在礼法。 In those traditions which develop an
extensive literate class, Theology often comes to supplant myth as the vehicle
for refining and elaborating
belief.在这些传统的发展是一个广泛的识字班，神学常常来取代神话作为工具提炼和阐释信念。 The more this happens, the more the
belief system has to be evaluated.越是这样，越信仰体系进行评估。 The importance attached to right belief
("orthodoxy") has varied from religion to religion and from period to
period.重视正确的信念（ "正统" ） ，从不同的宗教和宗教的时期。 It has loomed large in Christianity, as
for example in the great Christological and Trinitarian controversies from the
3d century onward.它已面临大在基督教的，如在大基督论和三位一体的争论，从三维世纪不断前进。
Rituals and
Liturgy礼仪和礼仪中
Religious traditions almost invariably
involve ritual and liturgical forms as well as systems of
belief.宗教传统几乎无一例外地涉及到祭祀和礼仪形式以及制度的信仰。 These may take the form of Sacrifice or
Sacrament, Passage Rites, or invocations of God or the
gods.这些可以采取以下方式：牺牲或圣餐，通过仪轨，或调用的上帝或神。 The most important cultic acts are in
most cases those performed by the entire community or a significant portion of
it, although in many traditions private devotional forms such as prayer,
fasting, and pilgrimage are also
practiced.最重要的邪教行为，在大多数情况下，这些演出是整个社会或一个重要部分，虽然在许多传统的私人灵修形式，如祈祷，斋戒，朝圣，也练。
A distinction is often made between
religion and magic in this context.区分往往都是宗教与魔法，在此背景下。 In magic, attempts are made to
manipulate divine forces through human
acts.在魔术，企图都是为了操纵神圣力量通过人的行为。 In truly cultic acts such as prayer and
sacrifice, the prevailing attitude is one of awe, worship, and
thanksgiving.在真正的邪教行为，如祈祷和牺牲，当时的态度是敬畏，崇拜和感恩。
Participation in
communal rituals marks a person as a member of the community, as being inside
and integral to the community that is articulated in the system of
beliefs.参与社区礼仪标志着一个人，作为社会的一分子，作为内与积分向社会就是在阐述该系统的信念。 That in many traditions the disfavor of
the community is expressed in its barring a person from the important cultic
acts is not surprising because these acts insure the proper standing of the
individual and community in relation to the
holy.在许多传统的disfavor的社会，是体现在它阻止一个人从重要的邪教行为，是不奇怪，因为这些行为投保适当常委会的个人与社会的关系，以神圣的。
Ethical
Codes道德守则
Connected with beliefs is yet another
aspect of religion, the possession of an ethical code incumbent upon the members
of the community.涉嫌与信仰，但另一个方面的宗教，藏有一个道德行为守则义不容辞社区成员。 This is particularly evident in highly
structured societies such as India, where the caste system is an integral part
of traditional
Hinduism.这一点尤其明显，在高度结构化的社会，如印度，那里的种姓制度是国家不可分割的一部分传统的印度教。 Marduk in ancient Babylon and Yahweh in
ancient Israel were believed to be the authors of the laws of those nations,
thus giving these laws the weight and prestige of
holiness.马杜克在古巴比伦和雅威在古代以色列据信是作者的法律，这些国家，从而使这些法律的重量和威望的圣德。
The Prophets of
Israel were social critics who claimed that righteous acts rather than cultic
acts are the true expression of
religion.以色列的先知被社会批评人士声称，正义的行为，而非邪教行为，是真正表达的宗教。 As religions develop, they come to
place increasing stress on the ethical, and sometimes religion is almost totally
absorbed into morality, with only a sense of the holiness of moral demands and a
profound respect for them
remaining.由于宗教的发展，他们来的地方越来越大的压力对道德的，有时宗教是几乎完全被吸收到道德的，只有意识的成圣的道德要求和深刻尊重他们剩下的。
Community社区
Although religious solitaries exist,
most religion has a social aspect that leads its adherents to form a community,
which may be more or less tightly
organized.虽然宗教孤独的存在，大多数的宗教，都有一个社会问题，导致其党羽，以形成一个共同体，这可能是较多或较少组织严密。
In earlier times the religious
community could scarcely be distinguished from the community at large; all
professed the same faith, and the ruler was both a political and a religious
leader.在较早时候，宗教社会可以少有别于社会上大多数都自称同样的信念，和被统治者，无论是从政治和宗教领袖。 In the course of time, however,
religious and civil societies have become distinct and may even come into
conflict.在这个过程中的时间，不过，宗教和民间社团已成为鲜明的，甚至可能来重新陷入冲突。 In modern secular states - India and
the United States, for example - a plurality of religious communities coexist
peacefully within a single political
entity.在现代世俗国家-印度和美国，举例来说-一个多元化的宗教社区和平相处在一个单一的政治实体。 Each religious community, whether in a
pluralistic or homogeneous society, has its own organized
structure.每一个宗教社会，无论是在一个多元化或均质社会，有其自身的组织结构。 A common though by no means universal
feature of these religious organizations is a priesthood charged with teaching
and transmitting the faith and performing liturgical
acts.一个共同的，但绝不是普遍的特点，这些宗教组织是一个神职人员被控以教学和转递的信仰和表演，礼仪行为。
Forms of
Religious Experience形式的宗教体验
The complex phenomenon described above
constitutes what may be called the religious experience of
humankind.复杂现象上文所述构成什么可称为宗教体验人类的生活。 In different religions and in different
individuals, one or more of the characteristics mentioned may predominate,
whereas others may be weak or almost
nonexistent.在不同宗教和不同的个人，其中一个或一个以上的特色提及可能占主导地位，而其他人可能比较弱或几乎不存在。
This difference explains why religion
is best treated as a polymorphous concept and why it is better to see religions
as linked by variable family likenesses than by some constant but elusive
essence.这种差异解释了为什么宗教是最好的治疗，作为一个多形性的概念，以及为什么它是更好地看到宗教挂钩，由可变家庭肖像比一些常数，但难以捉摸的本质。
Basic
Forms基本形式
Even though many varieties of religious
experience exist, they seem to occur in two basic
forms.尽管许多品种的宗教体验存在，他们似乎发生在两种基本形式。 In the first, the sense of the holy is
conjoined markedly with an awareness of human
finitude.在第一，意识的圣地，是连体明显改善意识，人类有限性。 This conjunction is expressed in
Friedrich Schleiermacher's characterization of religion as a "feeling of
absolute dependence"; it might be called the negative approach to religious
experience.这一结合体现在弗里德里希施莱尔马赫的表征宗教作为"的感觉绝对依赖" ，它可称为消极的做法，以宗教体验。
The awareness of the holy is set
against the foil of finitude, sinfulness, and
meaninglessness.意识的圣地，是一套针对铝箔的有限性，罪孽，和意义。 At an earlier stage in his career,
however, Schleiermacher defined religion differently - as the "sense and taste
for the Infinite."在较早阶段，在他的职业生涯，不过，施莱尔马赫界定宗教的不同-作为"的意识和品位，为无穷" 。
Here the awareness of the holy is
conjoined with the human experience of transcendence, of going beyond every
state of existence to a fuller existence that lures on the human
being.在此认识的圣地，是联体与人类经验的超越，超越了每一个国家的存在，以更加充分地存在诱惑对人类福祉。 This method may be called the
affirmative approach.这种方法可称为肯定的态度。
Although one
approach or another may dominate, both belong to the full range of religious
experience.虽然其中的一个方法或另一种可能主宰，同属提供种类齐全的宗教体验。 Both find their place in Rudolf Otto's
classic, The Idea of the Holy (1917; Eng. trans., 1923), as a person's encounter
with the mysterium tremendum et fascinans.既找到自己的位置，在鲁道夫奥托的经典，重新认识圣地（
1917年;英文跨， 1923年） ，因为一个人的遭遇神秘tremendum等fascinans 。 Mysterium points to the otherness of
the holy; tremendum to its overwhelmingness in relation to human finitude; and
fascinans to the lure that draws individuals out of and beyond
themselves.神秘点，以差异性的圣地; tremendum其overwhelmingness有关人力有限性;
fascinans向诱惑吸引了个人出来，并超越自己。 Otto's work has been regarded as a
masterly achievement in the phenomenology of religious
experience.奥托的工作已被视为精湛的成就是，在现象学的宗教体验。
Validity of
Religious Experience有效性的宗教体验
The question about the validity of
religious experience must also be raised.提问有关有效性的宗教体验也必须提高。 Do religious people or worshiping
communities encounter a holy reality that is outside of themselves and other
than anything purely
natural?做宗教界人士或崇拜社区遇到的一个神圣的现实，这是外界对自己及他人比什么都纯粹自然吗？ Schleiermacher believed that the
capacity for religious experience is universal in human
beings.施莱尔马赫认为，容量为宗教的经验是具有普遍的人类。 He therefore claimed that it could be
accepted as self authenticating and could take the place of the traditional
proofs offered for the existence of
God.因此，他声称，它可被接纳为自我认证，并可以代替传统的证据提供上帝存在的。 Few people today would concede
Schleiermacher's claim.几个人，就不会有今天的让步施莱尔马赫的索赔。 Not only might they deny having the
kinds of experiences he described; they might also suggest quite different
interpretations for them.不仅可能使他们否认有过的各种经验，他形容，他们也可能提出相当不同的解释给他们。
Many traditional revelations, which
seemed to be miracles in a prescientific age, might now be judged as natural
events or
coincidences.许多传统的启示，它似乎是奇迹，在prescientific年龄，而现在则是被判断为自然事件或巧合。
Inner voices and
private visions might be explained psychologically as subconscious mental
processes.党内的声音和私人的愿景可能被解释为心理潜意识的心理过程。 From Ludwig Feuerbach to Freud, belief
in God has been explained as a projection of the human mind; Karl Marx and other
social analysts have seen religious belief as the product of socioeconomic
forces.由路德维希费尔巴哈，以弗洛伊德，信仰上帝已经解释作为一个投影的人的头脑;卡尔马克思和其他社会分析家们看到宗教信仰的产物，社会经济力量。
Each of these naturalistic explanations
of religious belief has drawn attention to some element that enters into the
religious complex, but it may be questioned whether such theories account
exhaustively for the phenomenon of
religion.每个这些自然主义的解释，宗教信仰引起注意的几个要素进入宗教情结，但它可能会质疑这种理论帐户巨细无遗地为这一现象的宗教。
The question about the validity of
religious experience must ultimately be dealt with by returning to rational
arguments for and against theism or, more broadly, for and against the existence
of some holy reality, despite Schleiermacher's arguments to the
contrary.提问有关有效性的宗教经验，最终必须加以处理，由回归理性赞成和反对有神论，或者更广泛地说，支持和反对存在着一些神圣的现实，尽管施莱尔马赫的论点正好相反。
A
Typology类型学
Any typology that attempts an ordering
of religions is the product of a particular tradition in which others are seen
relatively to its own
centrality.任何类型试图一个订购的是宗教的产物某一传统别人看到比较，以自己的中心地位。 For instance, starting from the
perspective of the Christian experience of the holy as both transcendent and
immanent makes possible the construction of a series in which the various
traditions are related more or less closely to Christianity insofar as they
emphasize one or the
other.举例来说，从开始的角度，基督教经验的圣地，因为这两个超越性和内在使得有可能建造一个系列，其中的各种传统，是与较为密切，以基督教的，因为它们强调的一个或另一个。
That is, Christian tradition strongly
asserts the transcendence of God as an essential element in its Judaic heritage,
but it just as strongly insists upon the immanence of God in the incarnation and
in the
sacraments.那就是基督教传统的强烈断言，超越上帝的一个基本要素，在其犹太遗产，但正如强烈坚持后，内在的神的化身，并在圣礼。
Roughly speaking, Judaism and Islam
fall on the transcendent side of the series, whereas Hinduism and Buddhism fall
more on the immanent.粗略来说，犹太教和伊斯兰教秋天就超越一方的系列，而印度教和佛教跌得越对上苍。
A detailed
analysis along these lines, taking into account the variety of traditions within
Christianity, reveals illuminating affinities, as for example between Calvinism
and Islam and among the various mystical
traditions.详细的分析，根据这些原则，同时考虑到各种不同的传统，基督教，揭示了启发亲和力，例如之间加尔文教和伊斯兰教之间的各种神秘传统。
Thus the construction of a typology,
despite the limitations of any given perspective, draws attention to both the
unity and diversity of
religions.因此，建造一个类型学，尽管限制任何特定的角度，提请注意，无论是统一性和多样性的宗教。
Conclusion结论
In a world where the status and future
of religion is in so many ways uncertain, understanding of religious concepts is
not likely to be reached with extreme views, whether this extremism takes the
form of a dogmatic and isolationist claim to the superiority of an individual's
own faith or a vague blurring of the genuine differences among the
traditions.在这样一个世界上的地位和未来的宗教是，在这么多不确定的途径，了解宗教观念，是不太可能达到与极端的看法，这是否极端主义采取的形式是教条主义和孤立主义声称的优越性，是一个个别的自己信念还是一种模糊的，模糊的真正分歧，其中传统。
A middle ground must be established by
those who accept the need for patient dialogue to uncover and explore both the
agreements and disagreements among the
religions.中间必须建立由那些接受有需要耐心对话，以发现和探索双方协议和分歧宗教之间。 This third way aims at deepening the
commitment and understanding of religious groups in their own traditions while
at the same time making them more open to and ready to learn from other
traditions.这第三条路的目的在于加深承诺和理解宗教群体，在他们自己的传统，而在同一时间，使他们更具有开放性，并愿学习其他传统。
John
Macquarrie约翰macquarrie
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