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New Age, Religiosity, and Traditionalism: A Cross-Cultural Comparison

机译:新时代,宗教信仰和传统主义:跨文化比较

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摘要

New Age is a phenomenon that requires study for understanding both spirituality and thenature of contemporary society (Hanegraaff 2005; Heelas 1996; Kubiak 2005). Efforts to studyNew Age phenomenon are accompanied by some lack of clarity about its limits; some theoristseven regard attempts to define New Age as essentially futile (Lewis 1992). Most influentialauthors focus on subjective self-awareness and the individual experiential dimensions of NewAge (Bochinger 1994; Hanegraaff 2005; Knoblauch 1989; Melton 1992a; Moerth 1989; Siqueira1999; Tucker 2002). They also stress that "New Age strongly favours a holistic—interconnected,essentially the same, basically unified—outlook" (Heelas 1996:33; Hanegraaff 2005; see alsoSiqueira 1999). In addition, emphasis is given to the coming of a new era, which brings about thepositive values man has been seeking for millennia (Brown 1997; Burridge 1971; Radoani 2005),as well as to the social criticism and counterculture aspects of New Age (Heelas 1996:87-88;Hoellinger 2004; Stolz and Sanchez 2005).
机译:新时代是一种现象,需要研究理解当代社会的灵性和自然社会(Hanegraaff 2005; Heelas 1996; Kubiak 2005)。学习新年龄现象的努力伴随着它的限制缺乏清晰;一些理论家考虑试图将新时代定义为基本徒劳的(Lewis 1992)。大多数体现抵制奉献者专注于主观自我意识和新数的个人体验尺寸(Bochinger 1994;康伯克1989;梅尔顿1992A; Moerth 1989; Siqueira1999; Tucker 2002)。他们还强调“新时代强烈地利用全面相互关联,基本相同,基本统一的前景”(Heelas 1996:33; Hanegraaff 2005;见Alsosiqueira 1999)。此外,重点是新时代的到来,它带来了肌肉价值人类一直在寻求千年(布朗1997;伯里奇1971; Radoani 2005),以及新时代的社会批评和反作性方面Heelas 1996:87-88; Hoellinger 2004; Stolz和Sanchez 2005)。

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