查詢結果分析
相關文獻
- 全球史視角下的「聖經接受史」--走向「全球基督教史」與「接受史」的整合
- 《新約》「外邦婦人」形象在當代亞洲處境的詮釋--從「聖經接受史」理論維度的考察
- 李義山無題詩詮釋新論
- Scriptures and Their Popularization: The Case of the Lun-yu and Hsiao-ching in the Han Dynasty
- 人能弘道.道通為一:心理學本土化的方法論挑戰及其回應
- 郭店竹簡《老子》的道論與宇宙論--相關文本的解讀與比較
- 文化傳承與社會批判--回顧Apel, Habermas, Gadamer, Ricoeur間的詮釋學論爭
- 從「詮釋學」觀點談教育研究結果的解釋與應用
- 當代詮釋學與實踐智慧概念
- 行動人與歷史世界的建造:論狄爾泰[Wilhelm Dilthey]的「生命的詮釋學」
頁籤選單縮合
題 名 | 全球史視角下的「聖經接受史」--走向「全球基督教史」與「接受史」的整合="Reception History of the Bible" from the Perspective of Global History: Toward the Integration of "Global History of Christianity" and "Reception History" |
---|---|
作 者 | 王志希; | 書刊名 | 輔仁宗教研究 |
卷 期 | 16:1=31 2015.12[民104.12] |
頁 次 | 頁143-170 |
分類號 | 248.1 |
關鍵詞 | 基督教史編纂學; 全球基督教史; 詮釋學; 接受史; 聖經接受史; Christian historiography; Global history of Christianity; Hermeneutics; Reception history; Reception history of the Bible; |
語 文 | 中文(Chinese) |
中文摘要 | 本文探討20世紀中葉以來新的「基督教史編纂學」所提倡的「全球基督教史」與幾乎同一時間興起的哲學詮釋學研究發展出的「接受史」之間的對話、互動與整合。首先,「全球基督教史」因着反思以往西方中心的「基督教史編纂學」而產生,強調對非西方基督教史的重視,以及本土對外來的基督教的反應。「全球地域化」、「本色化」或「處境化」等成為「全球基督教史」的關鍵詞,更有學者提出從「翻譯原則」看整部基督教史。其次,Hans-Georg Gadamer提出的「效果史」、以及他的學生Hans Robert Jauss提出的「接受史」,在近幾十年影響到基督教研究、尤其是聖經研究領域。「效果史」原則挑戰以往「歷史主義」的客觀性假設,論證「理解的歷史性」,並且提醒注意「偏見」和「傳統」對詮釋者的影響,由此主張真正的歷史思考應該總是考慮到歷史現象或文本在後世歷史中的「效果」或「影響」。「接受史」概念則承接「效果史」概念,但重心更從文本的「效果」轉移到讀者的「接受」。最後,相較於聖經學者,基督教史學者比較少討論「接受史」的方法論問題,不過,GerhardEbeling和Karlfried Froehlich的兩份就職演講中已經蘊含了「接受史」的詮釋學意涵。在此基礎上,可以藉「全球基督教史」的洞見,將「聖經接受史」的研究範圍擴大到非西方的「聖經接受史」。同樣地,「接受史」理論的引入也可以補充、推進和細化「全球基督教史」的研究。「中國基督教史」研究中的三份個案,或許可以表明「全球基督教史」與「接受史」二者整合的初步成果。 |
英文摘要 | This article investigates the dialogue, interaction and integration of "global history of Christianity" as a new "Christian historiography" from the mid-20th century and "reception history" in philosophical hermeneutics which arose at almost the same time. First of all, originating from reflection upon the older Western-centered historiography, the "global history of Christianity" emphasizes the significance of non-Western histories of Christianity and local responses to the Christian message. "Glocalization", "indigenization" and "contextualization" become key words in the "global history of Christianity", and some historians even advocate researching Christian history from the perspective of "the translation principle". Secondly, Christian studies, especially biblical studies, have been influenced over the past few decades by the "effective history" theory of Hans-Georg Gadamer and "reception history" theory of Hans Robert Jauss. The principle of "effective history" challenges the objective assumption of the previous "historicism". Gadamer argues for "the historicity of understanding", and draws attention to the effects of "prejudice" and "tradition". He asserts that true historical thinking should always consider the "effect" or "impact" of a historical phenomenon or text at a later time. Based on the concept of "effective history", Jauss's concept of "reception history" shifts the emphasis from the "effect" of a text to its "reception" by different readers in history. Thirdly, unlike biblical scholars, not so many historians of Christianity discuss the methodological issue of "reception history". However, two inaugural addresses respectively by Gerhard Ebeling and Karlfried Froehlich have already expounded the hermeneutical implications of "reception history". Continuing their arguments, we may, through insights from the "global history of Christianity", enlarge the scope of the "reception history of the Bible" to include non-Western worlds. The introduction of "reception history" may also supplement, advance and refine research in the "global history of Christianity". Three case studies of history of Christianity in China by the author demonstrate the preliminary outcome of the encounter of the "global history of Christianity" and "reception history". |
本系統中英文摘要資訊取自各篇刊載內容。