“分散性”还是“总体性”:总体性社会中的宗教形态——从涂尔干的宗教起源分析谈起  

“Diffused”or“Totalistic”:Religious Formation in the Totalistic Society——A Discussion from Emile Durkheim's Analysis of Religious Origin

作　　者：刘大为[1] 

机构地区：[1]华东师范大学社会发展学院,上海200241

出　　处：《广西师范大学学报（哲学社会科学版）》2016年第4期145-151,共7页Journal of Guangxi Normal University(Philosophy and Social Sciences Edition)

基　　金：国家社科基金重大项目"中国民间信仰研究"(10&ZD113);国家社科基金重大项目"现阶段我国社会大众精神文化生活调查研究"(12&ZD012)

摘　　要：借助涂尔干的宗教研究路径,从宗教起源视角对杨庆堃的一对宗教概念予以反思和超越,认为无论是被杨氏称之为"制度性宗教"的佛、道教,还是被归纳为"分散性宗教"的民间信仰,实际上都是一种中国总体性社会结构的表征,并无截然区别,差异在于所对应建构主体的社会阶层与权力分配角色。也就是说,在国家垄断几乎所有重要资源的总体性社会中,以圣俗同构、神人互惠、镶嵌于世俗权力为主要特征的"总体性"宗教形态是一种必然。Following Emile Durkheim＇s religious research approach and from his perspective of religious origin, this paper reflects and surpasses a pair of religious concepts raised by Yang Qingkun, and reckons that, either Buddhism and Taoism or folk belief, as ＂institutional religion＂ and ＂diffused religion＂ called by Yang respectively, is a kind of representation of the totalistic social structure in China. The two kinds of religion are not completely different but vary from each other in terms of the social hierarchy and roles of power distribution of the corresponding main body that the two religion formations construct. In other words, in a totalistic society where the state monopolizes almost all of the important resources, the ＂totalistic＂ religious formation is inevitable, with its main characteristics of isomorphism of the sacred and secular worlds, reciprocity between man and gods, and inlay in the secular powers.

关 键 词：宗教形态 社会构成 分散性 总体性 涂尔干 

分 类 号：B929[哲学宗教—宗教学] C91-09[经济管理]