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非暴力中的“宗教效应”不限于一系列分散的因素。它反映宗教非暴力本身的基本论点,亦即初看可能是各别的实在的诸因素实际上构成一个相互加强的统一的连线网,尤其是就人类社会而言,它构成一个关系模型,而不是个人的集合。这个假设成为非暴力原则的根基,是与作为实用工具的非暴力相对立的。生活越是围绕宗教符号展开,作为其基础的相互依赖的假设就越是变成一种不可否认的真理。这些符号越是得到调动,斗士们在自身的生存中越是体验到这个基本实在的真理性和强大力量。并不存在“宗教效应”与实施社会和政治变革的具体能力之间的任何严格的关联性。在理论上,没有任何东西证明世俗的非暴力运动比源于宗教精神的非暴力运动成效低。我们很容易设想,某些世俗运动或能吸取从“宗教效应”的分析中得出的教训,从而增加它们成功的机会。但是,摆在它们面前的挑战在于如何超越同宗教运动既有的简单合作,进而开始从宗教运动中学习更多的东西。
Non-violent “religious effects ” is not limited to a series of scattered elements. It reflects the basic thesis of religious non-violence itself that at first glance the various elements that may be separate realities in fact constitute a network of mutually reinforcing networks of unity, especially in the case of human societies, which form a relational model, Not a collection of individuals. This assumption becomes the foundation of the principle of non-violence as opposed to non-violence as a practical tool. The more the life begins around the religious symbols, the more the interdependent assumptions on which it is based become an undeniable truth. The more these symbols are mobilized, the more the fighters experience the truth and power of this basic reality in their own survival. There is no strict relationship between the “religious effects” and the specific abilities to carry out social and political changes. In theory, there is nothing to prove that secular non-violent movements are less effective than non-violent ones derived from religious spirits. It is easy to assume that some secular movements may learn the lessons learned from the analysis of “religious effects,” thereby increasing their chances of success. However, the challenge before them lies in how to transcend the simple cooperation already existing with the religious movement and begin to learn more from the religious movement.