A Child's Prayer is a Creative Work of 28 poems. This collection examines the relationship between religion and the familial, the habitual and the sublime. Through the reconfiguring of stories, often from a child's point of view, this collection seeks to question the past through the process of retelling it. Themes that are prevalent include memory, alienation, nourishment, and the sacramental. A Child's Prayer gently questions patriarchal religion and its multi-generational effects. / by Jill Bergkamp. / Thesis (M.F.A.)--Florida Atlantic University, 2011. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2011. Mode of access: World Wide Web.

In this thesis, I construct a sacrificial explanation of atonement, the expanded version of which explains how the work of Christ addresses in various ways every component of the problem of sin. The first two chapters of this endeavour argue for a Wolterstorffian definition of forgiveness according to which forgiveness is the act of ceasing to treat a wrong as part of a wrongdoer's moral history and instead as part of their personal history. Moreover, I demonstrate that this definition of forgiveness is superior to the major alternatives in the literature due in no small part to its consistency with various philosophical desiderata and biblical constraints detailed in the first two chapters. In the final two chapters, I turn to an investigation of the doctrine of atonement. The most popular contemporary model of atonement in many Protestant Christian circles is a penal substitution model that assumes the centrality of a strong form of retributivism in the biblical narrative. In chapter three, I argue that the major biblical understanding of justice as fundamentally restorative in nature. I then develop an alternative form of penal substitution that rests on this restorative rationale for justice rather than the typical retributivist strain. This model of atonement, however, seems to me lacking in explanatory scope due to its limited appeal to the biblical texts. Thus, in chapter four, I offer an alternative atonement model- i.e. a sacrificial one- that combines elements of the rituals of yom kippur and Passover to explain how the work Christ addresses most of the components of the problem of sin. Lastly, I combine this sacrificial model with my account of forgiveness to address the remaining components of the problem of sin.

本文考察佛教瑜伽中觀派系統內之刹那滅。此考察主要以寂護（Śāntarakita）之《攝真實》(Tattvasagraha)第八章「恆常的存在物之考察」（sthirabhāva-parikā）為文本根據，並以花戒（Kamalaśīla）之《疏》(Tattvasagraha-pañjikā)為輔助。刹那滅主張存在物只在一刹那中存在，能持續存在至下刹那。實在者（realist）如正派（Nyāya）、勝派（Vaiśeika）等以共相、本體等恆常的存在物，視為其他事物存在背後的基礎。他們認為本體能持續存在至下刹那，能關係於下刹那的存在物，把其產生或滅。按此，存在物必須透過被原因「產生」的形式生起，其滅也必須由其自身以外的原因造成，否則它能一直存在。如取實在者對存在物的解，刹那滅被推翻。筆者認為刹那滅之所以成有三點（1）被產生的存在物皆以「滅」為本性、（2）存在物是以即時產生結果的形式存在、（3）前刹那與後刹那的存在物以必然伴隨的（necessary concomitant）關係互相依待，後刹那的果並非由前刹那的因「生出」。本文旨在分析及探討上述的證。筆者以支持寂護的場闡釋，嘗試以回應反對者的批評，證存在者只有「被產生的」和「刹那的」存在物，所謂能持續存在的存在物，實際上並存在。筆者並進一步澄清，瑜伽中觀派系統內的刹那的存在物並非獨存在，其必然伴隨的關係也違反佛教的緣起觀。此以因果關係為概建構的主張，也能與中觀的世俗諦同時成。 / The present study is an examination of the Buddhist Yogācāra-Madhyamaka argument for momentariness in the sthirabhāvaparīkā chapter of Śāntarakita’s Tattvasagraha with reference to Kamalaśīla’s Tattvasagraha-pañjikā. The theory of momentariness holds that produced things only exist within one moment; they do not exist before or after. Realists such as Nyāya and Vaiśeika, on the other hand, regard universal, substance, and permanent existents alike as the basis of the existence of things. Since these existents can persist in the next moment, things in the next moment are considered to be produced or destroyed by them through the means of relation. For this reason, the realists hold that things must exist through production. The destruction of these things must also be produced. As the cause of destruction exists apart from these things, the latter will persist if the former is not present. The theory of momentariness will be refuted if this realist conception of existence is accepted. / The present study seeks to argue for the theory of momentariness with the following: (1) whatever is produced takes “destruction as its nature; (2) whatever exists produces its effect immediately in the same moment; (3) existents in the former moment and those in the latter moment are related to each other through a relation of necessary concomitance; they are not related through a causal relation in which the effect is produced out from the cause. The conclusion of the argument of this study is that whatever exists must be produced and momentary; the non-produced or the non-momentary things, which are considered to be persistent by the opponents, in fact have no existence. This study also points out that momentary existents under the Yogācāra-Madhyamaka system do not exist independently. Their necessary concomitant relation does not violate the Buddhist doctrine of dependent origination. And as the theory of momentariness considers causal relation conceptually constructed, this theory is also compatible with Madhyamika’s conventional truth. / Detailed summary in vernacular field only. / 方麗欣. / "2012年10月". / "2012 nian 10 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references (leaves 94-99). / Abstract in Chinese and English. / Fang Lixin. / Chapter 第一章 --- 引言 --- p.7 / Chapter 第一部份 --- 基本問題 --- p.7 / Chapter 第二部份 --- 存在物與刹那 --- p.9 / Chapter 第三部份 --- 本文重點 --- p.13 / Chapter 第四部份 --- 研究方法 --- p.17 / Chapter 第二章 --- 「被產生的」存在物以「滅」為本性 --- p.18 / Chapter 第一部份 --- 正理派對「滅」的理解 --- p.19 / Chapter 第二部份 --- 以「滅」為本性 --- p.21 / Chapter 第三部份 --- 「被產生的」存在物之必然滅 --- p.23 / Chapter 第四部份 --- 「他因」不能產生「被產生的」存在物之滅 --- p.25 / Chapter 第一節 --- 滅為「非實非不實」 / Chapter 第二節 --- 滅的時間性 / Chapter 第三章 --- 「存在」即有「即時的因果效力」 --- p.39 / Chapter 第一部份 --- 反對者之存在的標準及其理論困難 --- p.41 / Chapter 第二部份 --- 以因果效力作為存在的標準 --- p.46 / Chapter 第一節 --- 因果效力之雙重意義 / Chapter 第二節 --- 因果效力與現量的關係 / Chapter 第三部份 --- 「不是被產生的」存在物沒有因果效力 --- p.55 / Chapter 第四章 --- 存在物間的關係 --- p.64 / Chapter 第一部份 --- 刹那的存在物與「變化」 --- p.66 / Chapter 第二部份 --- Yogasena的批評從中觀立場出發 --- p.70 / Chapter 第一節 --- 《中論》對刹那滅學說的批評 / Chapter 第二節 --- Yogasena的批評 / Chapter 第三節 --- Yogasena之批評的影響 / Chapter 第三部份 --- 回應 --- p.78 / Chapter 第一節 --- Yogasena對《攝》中刹那滅理論的誤解 / Chapter 第二節 --- 中觀並不否定存在物為刹那滅 / Chapter 第五章 --- 結論 --- p.89 / 略號及參考書目 --- p.94

Wong Kun Chun, Eric. / Bibliography: leaves 70-88 / Thesis (M.Div.)--Chinese University of Hong Kong

彭淑芬. / 論文(神學碩士) -- 香港中文大學硏究院宗敎與神學學部, 1995. / 參考文獻: leaves i-iv (3rd group) / Peng Shufen. / 序 --- p.i / 撮要 --- p.iii / 前言 --- p.1 / Chapter 第一章 --- 尋根探源 / Chapter 一. --- 理智和宗敎植根期(1909-1924) --- p.5 / Chapter 二. --- 智識開展與獻身社運期（1925~1936) --- p.7 / Chapter 三. --- 神秘經驗與信仰闡釋期（1937~1949) --- p.9 / Chapter 第二章 --- 歷代愛觀與神秘主義方式 / Chapter 一. --- 基督敎傳統中的愛觀 --- p.13 / Chapter 1. --- 奧古斯丁： caritas的宗敎 --- p.14 / Chapter 2. --- 阿奎那：caritas的繼承 --- p.17 / Chapter 3. --- 路德：agape的恢復 --- p.19 / Chapter 二. --- 薇依的神秘主義方式 --- p.21 / Chapter 1. --- 神秘主義的特徵 --- p.21 / Chapter 2. --- 言說愛的方式 --- p.23 / Chapter 第三章 --- 薇依之愛的思想 / Chapter ´ؤ. --- 愛與認識 --- p.27 / Chapter 二. --- 愛上帝與不幸 --- p.29 / Chapter 三. --- 友誼 --- p.33 / Chapter 四. --- 愛鄰舍 --- p.36 / Chapter 五. --- 愛世界之美 --- p.38 / Chapter 六. --- 愛宗敎與聖事 --- p.41 / Chapter 第四章 --- 對談：薇依思想與基督敎愛觀 / Chapter 一. --- 愛上帝：agape與eros之間的爭論 --- p.45 / Chapter 二. --- 十字架聖愛：基督敎的核心愛觀 --- p.55 / Chapter 第五章 --- 綜合評價 / Chapter 一. --- 愛的實行 --- p.63 / Chapter 二. --- 對薇依的評述 --- p.68 / 結論 --- p.76 / 參考資料 --- p.（i)

何燕輝. / "2005年5月". / 論文(神(道)學碩士)--香港中文大學, 2005. / 參考文獻(leaves 65-70). / "2005 nian 5 yue". / Abstract also in English. / He Yanhui. / Lun wen (Shen (dao) xue shuo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (leaves 65-70). / Chapter 第一章 --- 導論 --- p.1 / Chapter 1.1 --- 硏究動機 / Chapter 1.2 --- 硏究目的及方法 / Chapter 1.3 --- 硏究限制 / Chapter 1.4 --- 致謝 / Chapter 第二章 --- 愛滋病在世界的情況和教會的迴響 --- p.5 / Chapter 2.1 --- 早期愛滋病在世界肆虐的情況 / Chapter 2.2 --- 英國社會對愛滋病的態度 / Chapter 2.3 --- 美國社會對愛滋病的態度 / Chapter 2.4 --- 普世合一教會對愛滋病的態度 / Chapter 2.4.1 --- 對世界各組織的影響 / Chapter 2.4.2 --- 對信仰作出神學反省 / Chapter 2.4.3 --- 對世界各宗派和教會的影響 / Chapter 2.4.5 --- 對各宗派和教會以愛滋病的反省 / Chapter 2.5 --- 小結 / Chapter 第三章 --- 愛滋病在香港社會的情況和造成的迴響 --- p.12 / Chapter 3.1 --- 愛滋病患者的感受 / Chapter 3.2 --- 愛滋病被標籤 / Chapter 3.2.1 --- 社會禁忌的產生 / Chapter 3.3 --- 愛滋病對社會意識文化造成的影響 / Chapter 3.4 --- 愛滋病對社會制度造成的影響 / Chapter 3.5 --- 對愛滋病患者個人造成的影響 / Chapter 3.6 --- 香港教會的態度對愛滋病患者的影響 / Chapter 3.7 --- 小結 / Chapter 第四章 --- 社會對愛滋病及病患者的理解和影響 --- p.21 / Chapter 4.1 --- 愛滋病患者的感受 / Chapter 4.2 --- 愛滋病被標籤 / Chapter 4.2.1 --- 社會禁忌的產生 / Chapter 4.3 --- 愛滋病對社會意識文化造成的影響 / Chapter 4.4 --- 愛滋病對社會制度造成的影響 / Chapter 4.5 --- 對愛滋病患者個人造成的影響 / Chapter 4.6 --- 香港教會的態度對愛滋病患者的影響 / Chapter 4.7 --- 小結 / Chapter 第五章 --- 反思救恩的意義與愛滋病患者的關係 --- p.30 / Chapter 5.1 --- 從「犧牲」和「贖罪」理解「救恩」對個人層面的意義 / Chapter 5.2 --- 反思「犧牲」和「贖罪」理解的「救恩」與愛滋病患者的處境 / Chapter 5.3 --- 「經典」救恩觀中「勝利的基督」的意義 / Chapter 5.4 --- 從「醫治」和「整全」的向度理解「經典」救恩對個人層面的意義 / Chapter 5.4.1 --- 「醫治」在救恩中對個人層面的意義 / Chapter 5.4.2 --- 「整全」在救恩中對個人層面的意義 / Chapter 5.4.3 --- 救恩與上主國來臨的關係 / Chapter 5.4.4 --- 小結 / Chapter 5.5 --- 從「醫治」和「整全」理解「經典」救恩對群體層面的意義 / Chapter 5.6 --- 反思救恩如何回應受訪愛滋病患者的真實需要 / Chapter 第六章 --- 「醫治」和「整全」的救恩觀與愛滋病患者之關聯 --- p.42 / Chapter 6.1 --- 帶有「醫治」和「整全」救恩的特性 / Chapter 6.2 --- 愛滋病患者個的「疾病」 / Chapter 6.3 --- 從「醫治」和「整全」的救恩去看愛滋病患者個人的「疾病」 / Chapter 6.3.1 --- 「成爲上主」的意思 / Chapter 6.3.2 --- 「成爲上主」對愛滋病患者個人的「醫治」 / Chapter 6.4 --- 社會意識文化的「疾病」 / Chapter 6.5. --- 從「醫治」和「整全」的救恩去看社會意識文化的「疾病」 / Chapter 6.6 --- 社會制度的「疾病」 / Chapter 6.7 --- 從「醫治」和「整全」的救恩去看社會制度的「疾病」 / Chapter 6.7.1 --- 上主國來臨對更新社會制度的「醫治」 / Chapter 6.8 --- 從「醫治」和「整全」的救恩看教會的使命 / Chapter 第七章 --- 總結 --- p.59 / 附件（一）至（四） --- p.60 / 參考書目

宗教与科学的研究已非新鲜，两者间的关系模式（如冲突、独立、对话等等）已有学者进行了深入的总结和类型学（typology）的探讨。不过，多数结论都是基于对基督宗教与科学的研究成果，而非真正意义上对宗教与科学关系的总结，现有研究成果中的关系模式是否同样适用于其他宗教，例如用来描述佛学与科学的关系，还有待具体分析和讨论。 / 佛学与科学的对话较基督宗教相对滞后，佛学与遗传学间的比较研究更是鲜有学者重视及深入探讨。这两个领域分别用业和基因等概念来诠释有关人类生命的众多问题（如疾病、生死、人性善恶、自由意志等），它们是在自说自话抑或可能存在一定程度的对话空间、甚至交融？本论文尝试利用这个新命题来检视佛学与科学间可能存在的各种关系模式。 / 业与基因分别属于两个相对独立的认知系统--佛学与遗传学。本研究尝试通过比较业与基因，进而围绕从遗传学衍生出来的数个自然科学与哲学议题，通过两者间尝试性的互动，反思互动的还原论立场、互动深度及互动进路这三个特征，以此来了解佛学与科学的关系到底是如何。本研究将集中探讨佛学与科学之间是否存在一定的相容性？又在何种情况下存在互相冲突或其他的可能性？总之，以期通过具体互动的尝试、反思互动的各种特征，来获得一幅相对较为全面、能直接反映出佛学与科学间可能存在的不同关系模式的画面。 / 本研究一方面期待能在对这个命题多视角深入讨论的过程中，厘清佛学与科学间可能的各种关系模式，西方学者是站在以基督宗教为主的视角上总结宗教与科学间关系类型学，但这未必适用佛学；另一方面，尚希望能为佛学与遗传学这个相对崭新的交叉领域直接提供深入、丰富的讨论，尤其是在理论构建方面填补空白；通过对业与基因的深入比较，也能为相关的（如基因技术所引出的）伦理学讨论提供不可或缺的理论基础；两者互动的过程中还可能给不同学科的学者带来不同视角的思考空间或启示，如佛学学者对其教义的理解和认知可能如何受到科学新知的影响抑或支持，又或科学家可能从佛学教义中得到如何另类的启示、或者甚至有可能对科学范式的转换起到积极的作用。 / Study in religion and science is now no longer fresh. Different models of the relationship between religion and science (such as conflict, independent, dialog, etc.) have already been summarized, and the accordingly proposed typologies were also discussed. However, most of the prevalent results are based on the studies focusing on Christianity (and science), instead of religion in general. Are these models also applicable to other religions, for instance Buddhism? / The encounter of Buddhism and science is relatively late compared to Christianity, in the relationship between Buddhism and genetics is even hardly addressed by scholars in this area. These two disciplines have respectively tried to address many similar questions concerning human life, such as diseases, birth and death, human nature, free will, and so on. Do they contradict each other? Are they irrelevant to each other? Or could these two systems communicate with each other or even have overlapping parts? This thesis aims to investigate the relationship between Buddhism and science through exploring the relationship between Buddhism and genetics. / Karma and gene belong to relatively independent and diverse systems of understanding. This study tries to compare karma and gene, as well as the relevant concepts, and several related topics, including scientific and philosophical; to reflect on the three characters of interaction (reductional standpoint, depth, and viewpoint) between Buddhism and science, through in-depth discussion of how these two can interact; finally to understand how the relationships between Buddhism and science are. In this thesis we will see whether they might be compatible; meanwhile also objectively investigate in what occasion they will collide with each other; or there might be other possible relationships between them. Eventually this research aims to obtain a rich, relatively comprehensive picture of the possible relationships between Buddhism and science. / This study, through the above mentioned multiple view angles, on the one hand, expects to propose a typology of the possible models of relationship between Buddhism and science, this is different from the prevalent typologies of “religion and science established by the western scholars, mainly from a Christian point of view, might have not reached, in their so-called typology of “religion and science; on the other hand, it is hoped to provide more in-depth discussion in the new interdisciplinary area, namely Buddhism and genetics via the in-depth comparison of karma and gene. It is expected to provide some necessary theoretical basis for relevant ethical discussion (such as biotechnology); some details in this thesis may be able to inspire scholars of diverse disciplines in their way of thinking, for instance how their understanding of Buddhism might be informed by brand-new knowledge of modern science, or how scientist might be illuminated by some Buddhist doctrines, which might even trigger the new paradigm shift in scientific research. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 傅晓. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 196-205) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Fu Xiao. / 摘要 --- p.I / ABSTRACT --- p.III / 致谢 --- p.IV / 目录 --- p.VI / 导言 --- p.1 / Chapter 第一章 --- 研究背景与研究问题 --- p.4 / Chapter 1.1 --- 研究问题的提出 --- p.4 / Chapter 1.2 --- 文献回顾 --- p.8 / Chapter 1.2.1 --- 宗教与科学的关系 --- p.8 / Chapter 1.2.2 --- 佛学与科学的关系 --- p.11 / Chapter 1.2.3 --- 佛学与遗传学 --- p.15 / Chapter 1.2.3.1 --- 理论比较 --- p.15 / Chapter 1.2.3.2 --- 伦理角度 --- p.16 / Chapter 1.2.3.3 --- 其他. --- p.19 / Chapter 1.2.4 --- 基督宗教与遗传学 --- p.20 / Chapter 1.2.4.1 --- 相容论与冲突论的对峙 --- p.20 / Chapter 1.2.4.2 --- 比较两者相关概念的重要性 --- p.21 / Chapter 1.2.5 --- 佛学在宗教与科学的交叉学科研究中的独特之处 --- p.23 / Chapter 1.2.6 --- 小结 --- p.24 / Chapter 1.3 --- 研究方法与材料 --- p.26 / Chapter 1.4 --- 研究优势及局限性 --- p.28 / Chapter 1.5 --- 研究意义和价值 --- p.29 / Chapter 1.6 --- 论文架构 --- p.30 / Chapter 1.7 --- 本章小结 --- p.31 / Chapter 第二章 --- 佛学与科学的关系模式 --- p.33 / Chapter 2.1 --- 宗教与科学关系模式的归纳、借鉴 --- p.33 / Chapter 2.2 --- 佛学与科学间跨学科研究的简介 --- p.42 / Chapter 2.3 --- 交叉学科研究的还原论问题 --- p.44 / Chapter 2.3.1 --- 简要介绍还原与还原论 --- p.45 / Chapter 2.3.2 --- 宗教研究（作为一个学术学科）中的还原论问题 --- p.48 / Chapter 2.3.3 --- 交叉学科的还原论问题 --- p.50 / Chapter 2.3.4 --- 结语 --- p.53 / Chapter 2.4 --- 佛学与科学间关系模式框架的初步提出 --- p.55 / Chapter 2.4.1 --- 一个基础独立，两个极端冲突 --- p.57 / Chapter 2.4.2 --- 互动为交叉领域间两者关系的统称，用数个重要特征来做细分的工具 --- p.57 / Chapter 2.4.2.1 --- 特征一：还原论、价值取向、意识形态的倾向 --- p.59 / Chapter 2.4.2.2 --- 特征二：深度 --- p.59 / Chapter 2.4.2.3 --- 特征三：互动进路/方式 --- p.60 / Chapter 2.5 --- 本章小结 --- p.61 / Chapter 第三章 --- 遗传学相关背景的简介与分论题的提出 --- p.64 / Chapter 3.1 --- 遗传学相关背景 --- p.64 / Chapter 3.2 --- 遗传学背景下重要的分论题之引出及其基本认识 --- p.69 / Chapter 3.2.1 --- 基因在自然科学层面作用的议题 --- p.69 / Chapter 3.2.1.1 --- 疾病 --- p.71 / Chapter 3.2.1.2 --- 衰老 --- p.72 / Chapter 3.2.1.3 --- 生死 --- p.73 / Chapter 3.2.1.4 --- 宗教性 --- p.77 / Chapter 3.2.1.5 --- 个体与环境的相互影响 --- p.79 / Chapter 3.2.2 --- 基因在哲学层面衍生的论题 --- p.81 / Chapter 3.2.2.1 --- 人性 --- p.82 / Chapter 3.2.2.2 --- 自由意志 --- p.88 / Chapter 3.3 --- 本章小结 --- p.91 / Chapter 第四章 --- 佛学之业论、及其与遗传学重要概念的互动 --- p.93 / Chapter 4.1 --- 业论及其他可能涉及的理论的简要介绍 --- p.93 / Chapter 4.1.1 --- 业论 --- p.93 / Chapter 4.1.1.1 --- 业 --- p.96 / Chapter 4.1.1.2 --- 功德转移与业论相矛盾？ --- p.100 / Chapter 4.1.1.3 --- 业力的传递 --- p.103 / Chapter 4.1.2 --- 唯识学之阿赖耶识及其种子的作业感果功能 --- p.105 / Chapter 4.1.2.1 --- 业力轮回与无我的矛盾 --- p.105 / Chapter 4.1.2.2 --- 唯识论之阿赖耶识等 --- p.106 / Chapter 4.2 --- 业论与遗传学重要概念间的互动 --- p.108 / Chapter 4.2.1 --- 基因与遗传信息 --- p.113 / Chapter 4.2.2 --- 环境 --- p.122 / Chapter 4.2.3 --- “定业不可灭？ --- p.126 / Chapter 4.2.4 --- 遗传信息在轮回中的意义 --- p.134 / Chapter 4.3 --- 本章小结 --- p.142 / Chapter 第五章 --- 业论如何回应上述两个层面的各议题 --- p.146 / Chapter 5.1 --- 自然科学层面 --- p.146 / Chapter 5.1.1 --- 疾病 --- p.146 / Chapter 5.1.2 --- 衰老 --- p.152 / Chapter 5.1.3 --- 生死 --- p.154 / Chapter 5.1.3.1 --- 生 --- p.154 / Chapter 5.1.3.2 --- 死 --- p.160 / Chapter 5.1.4 --- 宗教性 --- p.162 / Chapter 5.2 --- 哲学层面 --- p.170 / Chapter 5.2.1 --- 人性 --- p.170 / Chapter 5.2.2 --- 自由意志 --- p.175 / Chapter 5.3 --- 本章小结 --- p.179 / Chapter 第六章 --- 结论 --- p.182 / Chapter 6.1 --- 反思与修正佛学与科学间的关系模式 --- p.183 / Chapter 6.2 --- 业与基因比较研究的启示、及实践性作用 --- p.192 / 参考文献 --- p.196 / Chapter （1） --- 佛学相关 --- p.196 / Chapter （2） --- 遗传学相关研究 --- p.197 / Chapter （3） --- 佛学与遗传学/佛学与科学交叉学科讨论 --- p.200 / Chapter （4） --- 宗教与科学以及其他 --- p.202

This dissertation is a study of initiatives to recover the Jewish past and of the emergence of Sephardic Studies in Spain from 1845 to 1935. It explores the ways the Jewish past became central to efforts to construct and claim a Spanish patria, through its appropriation and integration into the nation's official national historical narrative, or historia patria. The construction of this history was highly contentious, as historians and politicians brought Spain's Jewish past to bear in debates over political reform, in discussions of religious and national identity, and in elaborating diverse political and cultural movements. Moreover, it demonstrates how the recovery of the Jewish past connected--via a Spanish variant of the so-called "Jewish question"--to nationalist political and cultural movements such as Neo-Catholicism, Orientalism, Regenerationism, Hispanism, and Fascism. In all of these contexts, attempts to reclaim Spain's Jewish past--however impassioned, and however committed--remained fractured and ambivalent, making such efforts to "recover" Spain's Jews as partial as they were compromised.

In recent years, the number, size, and budgets of America's nonbeliever organizations have all grown. Though these groups participate in avowedly "secular" coalitions, they relate to religion in diverse ways that the scholars who study them have thus far overlooked. Some groups want nothing to do with religion, some seek to emulate it, and others are avowedly religious. This dissertation is an ethnographic study of the leaders and activists who run these groups and promote secularism. Relying on sixty-five in-depth interviews with group leaders and members, as well as more than two years of participant observation, it situates organized nonbelief within the evolving landscape of American religion. Because existing studies have mapped nonbeliever groups onto a polarized secular/religious spectrum, they have failed to account for the religious diversity within the secular. To make it legible, I argue for a rhizomatic framework that attends to the many different ways in which organized nonbelievers imagine the secular/religious boundary and their relationship to it. Working from the discipline of Religious Studies, I unite two emerging fields that have thus far stood apart: the social scientific study of nonbelievers and the study of the secular and secularism. Drawing from recent theoretical work on the secular, I argue for a more nuanced understanding of the secular/religious boundary, and I demonstrate how it shifts over time and across groups. Drawing from my ethnographic and historical research, I argue for a new framework that can account for the everyday forms of secularism that bear little resemblance to the pervasive, structuring condition described by theorists. In turn, I argue that scholars should adopt a more reflexive approach that acknowledges their entanglement in making the American secular.

Historians, in considering Freemasonry in the eighteenth century, have tended to define it in political terms, as an expression of enlightened sociability and of the secular public sphere that supposedly paved the way for modern democracy. A close examination of the lodges in Newport and Providence, Rhode Island, between 1749 and 1804, disproves these received notions. It finds that, contrary to scholarly perception, Freemasonry was deeply religious and fervently committed to myth and ritual. Freemasonry in this period was not tied to any one social class, but rather the Fraternity attracted a wide array of mobile, deracinated young men, such as mariners, merchants, soldiers, and actors, and while it was religiously heterogeneous, the Fraternity maintained a close relationship with the Anglican Church. The appeal of Masonry to young men in Atlantic port towns was primarily emotional, offering lasting social bonds amidst the constant upheaval of the eighteenth century, as well as a ritually demarcated refuge from the patriarchal responsibilities of the male gender. Masonry celebrated the holiness of kingship in its myths and symbols; far from hotbeds of revolution, the lodges were haunted by the Jacobite movement, which was firmly royalist and traditionalist. Its main political impact in Anglo-America came in the aftermath of independence, when Masonic art and rhetoric helped to carve out a sphere of sacred institutions and loyalties—such as the Constitution, the Navy, the judiciary, and the figure of George Washington—that purportedly stood above partisan politics, and hence could take the place of the overthrown monarch. Far from proto-democratic, Freemasonry appealed to men’s longing for the unity and stability of a restored Biblical kingdom; the lodges operated largely by social deference and suppressed internal politicking. The Masons summed up their mission in their repeated toasts in the 1790s that prayed, “May universal Masonry be the only universal monarchy.”