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The problem of relationship between science and religion has given rise to much controversy since Galio's days. In this paper,we will make a new inquiry into the essence of religion, taking Christianity as an example, its epistimological, psychological and social sources. An analysis is carried out about the distinctions between religion and Science and their effect on or even infiltration into each other, as well as how religion tries to reconcile the two sides. It is shown in the paper that religion and science... The problem of relationship between science and religion has given rise to much controversy since Galio's days. In this paper,we will make a new inquiry into the essence of religion, taking Christianity as an example, its epistimological, psychological and social sources. An analysis is carried out about the distinctions between religion and Science and their effect on or even infiltration into each other, as well as how religion tries to reconcile the two sides. It is shown in the paper that religion and science are on complicated terms with each other: A) In view of religious doctrines, it is not possible for science and religion to get reconciled, B) The relationship between church and science tends to relax gradually and,C) as for the religious and moral disciplines and chains, we will find but some mutually complementary function between the two. Therefore, we can come to the conclusion that it is wrong to say, invery general terms, that religion would get harmonious, mutually complemo entary, unanimous and blended with sicence. 本文主要以基督教为例,探讨了宗教的本质、认识根源、心理根源以及社会的阶级根源,分析了宗教与科学的区别与对立,二者的相互影响、相互渗透、教会调和二者关系的种种努力。从而说明宗教与科学的关系是复杂的:①从基本的教义看,科学与宗教的对立是不可调和的。②从教会与科学的关系看,二者关系发展的趋势是越来越缓和了。③从宗教道德戒律和要求方面看,只是与科学有某些互补。不能笼统地说宗教与科学是和谐、互补、一致的,可以融合的。 Abstract The learned appreciate the water, and the benevolent enjoy the mountain." confucius'pursuit of an ecological harmonious relationship between man and nature is reflected in thisstatement. Confucius favored a rational (mean) balance between human ethics and ecologicalethics. He also elaborated on the possibility of ecological ethics from three different angles:politics (etiquette), psychology (benevolence) and knowledge of ecology (skill). “知者乐水,仁者乐山”这一命题,反映了孔子对于人与自然在生态关系上的一致性的追求。在如何认识和处理人际道德和生态道德的关系这一生态伦理学的基本理论问题上,孔子虽然把人际道德置于生态道德之上,但人际道德并非道德的唯一轴心,他主张在二者之间建立合理的关系(中庸)。孔子还分别从政治(礼)、心理(仁)和生态学知识(艺)三个方面论述了生态道德何以可能的问题。 It is thought in this paper that Chuang Tzu's Taoist "Outlook onMan and Heaven" is a comprehensive reflection of universive outlook ("Division of Heaven and Man") and cognitive outlook ("Law of Heaven and Man") in values.The "Unity of Man and Heaven" is what you might call an ultimate subject. While revealing that unity of man and heaven creates a "harmonious" multiway structure, the paper illustrates Chuang. Tzu's Taoist logical and philosophic way of thinking from being 'true" ("heaven") in cognition... It is thought in this paper that Chuang Tzu's Taoist "Outlook onMan and Heaven" is a comprehensive reflection of universive outlook ("Division of Heaven and Man") and cognitive outlook ("Law of Heaven and Man") in values.The "Unity of Man and Heaven" is what you might call an ultimate subject. While revealing that unity of man and heaven creates a "harmonious" multiway structure, the paper illustrates Chuang. Tzu's Taoist logical and philosophic way of thinking from being 'true" ("heaven") in cognition to be "good" ("man") in behavior and finally to be "beautiful" ("harmony"). 本文认为,老庄道家的“天人观”,是其宇宙观(“天人相分”)、认知观(“天地之道”),在价值现上的综合体现,“天人合一”可以说是一个终极性命题。文章在揭示“天人合一”而致“均衡和谐”的多重多向结构的同时,着重阐述了老庄道家由认知“真”(“天”)、践行“善”(“人”)、乃至实现“美”(“和谐”)的内在逻辑与哲学理路。
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