書籍介紹
本書跳脫西方宗教社會學既有的世俗化理論，而以「大眾人文主義」這個概念建立新的分析座標，重新來檢視華人社會當代多元繽紛的宗教現象。傳統中華帝國以小農生產模式為主的經濟體系，家戶、村莊與中央王朝，共用著同樣的宇宙秩序，儀式空間的層層鑲嵌與共構，以家戶與村莊為基本的道德經濟單位，創造出了個人具有宇宙方位指向性的身體。道教在地方層次的協作與代理，循環性地彌補了地方儀式自足性背後超越性不足的焦慮。女神信仰叢結，則是父權體系的次級系統，使被排除者獲得想像的主體。而歷史脈絡中精英與大眾間的高度文化交流，創造了社會共享人文理想的同時，也提供了底層大眾抵抗的道德合法性。
這樣的文化基本盤，面臨西方世俗化力量的侵入，社會底層不但沒有世俗化，反而趁勢而起，能與當代全球性的主體框架相扣連，並與現代科技平台和多元文化互動現實並駕齊驅，在質與量上展現出「大眾人文主義」的道德高度與擴散性上的強度。
目次
圖表目次·················································vii
自序························································· ix
第一章 導 論··························································· 1
一、de Groot所描述的宇宙自發教················································ 10
二、宗教在當代台灣的蓬勃發展····················································· 17
三、「主體化框架」的全球性覆蓋················································ 21
四、各章主要內容·············································································· 28
第一部分 傳統文化的基本盤
第二章 大眾想像的能動性····························································· 33
一、前言 ······························································································ 33
二、家戶的主權性············································································· 35
三、儀式空間與主體········································································ 45
四、由清代乾隆「大祀」看漢人社會主體性的形構··············· 60
五、民間信仰的歷史現場······························································· 76
六、小結 ···························································································· 92
第三章 女神信仰與被排除者的主體··········································105
一、前言 ·····························································································105
二、完美女神·····················································································110
三、女神並非「完美」···································································113
四、多層次的女神············································································124
五、女性成神的歷程·······································································138
六、小結 ···························································································145
第四章 道教與社區的主體性·····················································151
一、前言 ···························································································151
二、社區生活中道教的溝通模式·················································156
三、由「原始道教」到「科儀性社區」的完成·······················165
四、小結 ···························································································175
第五章 民間教派中大眾的主權性············································179
一、前言 ··························································································179
二、本土性的「千禧年運動」····················································183
三、千禧年藍圖的內涵·································································186
四、千禧年藍圖的轉化·································································193
五、行動類型上的差異·································································208
六、小結 ·························································································213
第二部分 當代宣稱性的主體
第六章 入世救贖靈性體系在當代···········································219
一、前言 ·························································································219
二、當代台灣宗教熱潮································································223
三、西方世界的世俗化與 spirituality·····································224
四、適應於資本主義社會的 spirituality·································229
五、「靈性」概念在漢人文化圈··············································234
六、當 spirituality 進入台灣本土脈絡成為「靈性」··········238
七、「入世救贖靈性體系」假說··············································252
八、壓縮現代性與入世救贖靈性主義·····································256
九、小結 ························································································260
第七章 宣稱性的主體︰慈濟功德會與大體捐贈··············265
一、前言 ·······················································································265
二、世俗化在台灣·······································································270
三、民眾宗教的當代擴展··························································271
四、大體捐贈的宗教抉擇··························································272
五、由民眾宗教到大眾人文主義·············································283
六、小結 ·······················································································302
第八章 宣稱性的主體︰一貫道的全球化···························307
一、前言 ·······················································································307
二、由「通道—生態棲位」模式到「再跨界」··················314
三、由主權性到主體性······························································318
四、主權性與主體性交織中的主題呈現·······························321
五、小結 ······················································································334
第九章 結論···············································································341
一、現代西方主體······································································342
二、主體詮釋學裡的數種主體················································345
三、華人傳統文化的基本盤····················································356
四、民間教派所創造出來的中介性的解放··························368
五、大眾主體性的浮現····························································375
六、由儀式到行動宣稱的大眾人文主義之路·····················389
七、本書限制以及未來研究的展望·······································397
徵引書目·······················································································401
索 引···························································································429
編／著／譯者簡介
丁仁傑
中央研究院民族學研究所研究員兼副所長。威斯康辛大學麥迪遜校區社會學博士。主要研究領域為宗教社會學、社會心理學、質化研究、社會運動、組織社會學等。出版專書有︰《社會脈絡中的助人行為︰台灣佛教慈濟功德會個案研究》、《社會分化與宗教制度變遷︰當代台灣新興宗教現象的社會學考察》、《當代漢人民眾宗教研究︰論述、認同與社會再生產》、《重訪保安村︰漢人民間信仰的社會學研究》、《民眾宗教中的權威鑲嵌：場域變遷下的象徵資本與靈性資本》、《顯道妙化︰朱堃燦道長傳》（合著）等。 並譯有David Jordan的《神．鬼．祖先：一個台灣鄉村的民間信仰》、P. Steven Sangren的《漢人的社會邏輯：對於社會再生產過程中「異化」角色的人類學解釋》和島薗進的《由救贖到靈性︰當代日本的大眾宗教運動》（合譯）等多本學術經典。
分類
其他詳細資訊
- 英文題名：Proclaiming Subjectivity: The Contemporary Enactment of Han Popular Humanism
- 適用對象：成人(學術性)
- 關鍵詞：宗教社會學，民間信仰，人文主義
- 附件：無附件
- 頁/張/片數：456
授權資訊
- 著作財產權管理機關或擁有者：國立臺灣大學出版中心
- 取得授權資訊：聯絡處室：國立臺灣大學出版中心
姓名：游紫玲
電話：02-33669984
地址：台北市羅斯福路四段1號