【作者】 朱彩红；

【导师】 王志成；

【作者基本信息】 浙江大学 ， 外国哲学， 2009， 博士

【摘要】 全球化与世俗化进程对各个宗教传统构成了严峻的考验,作为世界诸宗教之一的基督教当然也不例外。对此,许多基督教学者提出了应对策略。本文以当代英国非实在论基督教思想家唐·库比特(Don Cupitt)的宗教哲学为研究对象,考察他的生活宗教对基督教传统的转化方案。本文先交代了库比特思想旅程的十个阶段,以及库比特思想的来源,以便大致刻画出他的整体思想轮廓。在主体部分,本文讨论了生活宗教的背景,生活宗教的方法论,以及生活宗教的内容。在生活宗教的背景部分,文章首先让库比特对西方当前的处境进行诊断。关于这种处境,大致有三条解读路线：宗教基础主义的解读,世俗主义的解读,以及库比特提出的“天国阶段”的解读。通过展现前两种解读的可取之处与存在的问题,文章引出第三种解读方式,也是库比特的洞见：现代西方是基督教的天国阶段。这牵涉到库比特对基督教的重新理解：基督教是一种乌托邦的文化运动；这种运动一度采取宗教的形式,现在,它已经冲破宗教之茧,脱胎成了整个现代西方文化。文中对这一洞见的理由进行了分析。在分析的过程中,文章交待了基督教的教会阶段与天国阶段之间的连续性,由此表明,天国阶段的基督教抛弃的是基督教超自然主义的和体制化的一面,留下伦理的和灵性的一面。此外,文中描述了一幅非实在论世界图像,这是天国阶段的世界图像。生活宗教的方法论是日常语言调查方法。这是库比特提出的一种全新的宗教研究方法,因而是他的一项创造。由于天国阶段的基督教留下的是伦理的和灵性的一面,所以普通人的日常语言成了宗教思想的家园。本着这种认识,日常语言调查方法对日常语言进行研究,查明嵌入它内部的一套哲学与宗教观念。文章在这一部分交代了新方法的缘起与含义,以及新方法呈现的普通人当前的真宗教之面貌。为了说明新方法的操作办法,文章不仅从理论上进行了描述,而且以库比特本人的两个日常语言三部曲为例,从实践上进行了演示。考虑到一种全新的理论容易引起误解,文中讨论了新方法面临的挑战与问题。生活宗教的内容包括太阳伦理学和人道主义伦理学两部分,库比特明确提到了这一点。它们都是太阳式灵性的表现,只是侧重点不同。太阳伦理学从个人的角度提供了一条宗教生活之道,而人道主义伦理学从公共领域出发,关注个人在公共领域的价值创造。除此以外,文章加上了对人生大问题和信仰之海网络这两个部分的讨论。人生大问题是当前人们的普遍关切,本文认为库比特对人生大问题的探索弥补了当前学术界在这一话题上的空白,而信仰之海网络是对库比特的非实在论宗教思想的实践。两者都是生活宗教的重要延伸。最后,本文尝试走出库比特的思想,从其他作家的视角查看生活宗教的局限性与问题所在。这部分内容集中在“问题与挑战”中。文章从两个方面进行考察。一方面,将库比特与其他当代宗教哲学学者和信仰之海网络的宗教学者进行了比较研究,侧重于他们对库比特的挑战,旨在揭示生活宗教的问题与局限性、当前国内外宗教哲学研究的部分状况,以及一个新兴的非实在论神学探索网络的部分状况。另一方面,列出了生活宗教的几个遗留问题和延伸问题,旨在为整体内容打上补丁。本文的论证表明,生活宗教的确在理智上与灵性上实现了基督教传统的转化,是一种切实可行的后现代生活方案。更多还原

【Abstract】 The process of globalization and secularization has constituted a grave challenge to religious traditions, no exception of Christianity as a world religion. Many Christian thinkers have come up with different suggestions and programs to face that challenge. This dissertation studies Don Cupitt’s philosophy of religion, who is a contemporary British thinker advocating religious non-realism, and whose life religion program serves to transform Christian tradition.Before entering our main thesis, the ten stages of Cupitt’s spiritual odyssey are illustrated and the sources of his thinking are explained to portray a rough sketch of his whole idea.In the main part of this dissertation, we discuss the background of life religion, the methodology of life religion and the content of life religion. In the background of life religion, we first make Cupitt diagnoses the present situation of the West. There have been three interpretation lines about our present situation, namely religious foundationalists’line, secularists’line and the line of "kingdom stage" proposed by Cupitt. Through demonstrating the advantages and disadvantages of the first two lines, we come to the third line, also an insight of Cupitt:modern West is the kingdom stage of Christianity. This involves a new understanding of Christianity, namely Christianity is a Utopian cultural movement, which once adopted the form of religion, and eventually burst out of its religious chrysalis and became the modern western world. The reasons for this are analyzed in the dissertation. In the process of this analysis, we point out the continuity between the church stage and the kingdom stage, which proves that the kingdom stage abandons the hierarchic and supernatural side of Christianity, and keeps the ethical and spiritual side of Christianity. Besides, a non-realist world picture is described here, as it is the world picture of the kingdom stage.The methodology of life religion is the method of the Religious Enquiry of Everyday Speech, which is a brand new method in religious studies created by Cupitt. Because the kingdom stage only keeps the ethical and spiritual side of Christianity, ordinary people’s ordinary language becomes the home for religious thoughts. In the light of this recognition, the new method studies ordinary people’s everyday speech to find out the philosophical and religious thoughts embedded in ordinary language. In this part, we describe the reasons for adopting this new method, the meaning of this new method, and the true religion it demonstrates. In order to explain how to operate this new method, we offer a theoretical description, and a practical illustration by taking Cupitt’s two trilogies of everyday speech as an example. In view of a new theory usually arises much misunderstanding, we discuss some challenges and problems confronting the new method.The content of life religion includes solar ethics and humanitarian ethics, as Cupitt has made clear several times in his works. Both of them originate from solar spirituality with different emphases. Solar ethics offers a religious lifestyle for individuals, while humanitarian ethics concerns the value-creating activities in public area. Besides, we discuss the great questions of life, and introduce the Sea of Faith Networks. The great questions of life is a general concern at present, and Cupitt’s exploration fills in the blank of studies on this subject. The Sea of Faith Networks put Cupitt’s religions non-realism into practice. Therefore, these are two important extensions of life religion.In the last part of this dissertation, we try to walk out of Cupitt’s thinking, and examine the limits and problems of life religion from other writers’perspectives, which could be seen in the part of "problems and challenges". We carry out our examination from two aspects. Firstly, some comparative studies are carried out between Cupitt and several famous contemporary writers in the field of philosophy of religion, and some religious writers from Sea of Faith Networks, with an emphasis on their challenges to Cupitt’s ideas, in order to expose the problems and limits of life religion, explore the present situation of studies on philosophy of religion both in China and abroad, and have a glance at a newly established project for exploring non-realist theology. Secondly, we illustrate several problems left undealt with, in order to patch up the whole argument.Our argument proves that life religion does make an available program for transforming Christianity, and an available living program for people in the postmodern world.更多还原