亨利七世的财政政策

都铎王朝的开创亨利七世为了巩固统治,采取了一系列财政措施扩大收入。虽然他能够“靠自己过活”,但是他的财政政策仍然没有突破中世纪封君封臣制度的束缚,既没有为英国建立更加现代的收入制度奠定基础,也没有完成一场“财政革命”。     

Henry Hills Goes Ranter

Henry Hills, a prominent seventeenth-century printer, was a Ranter in 1649–1650. I argue that Hills can be identified as a member of this short-lived, loosely affiliated group based on the ideas contained in his 1651 spiritual autobiography, The Prodigal Returned, as well as what we know of his social and cultural contexts during this period. Recognizing that Hills was a Ranter during this period will not only help us to better understand Hills own life, but also provide us with more evidence with which to study Ranters’ sexuality and their literary efforts at community integration after recanting their former Ranters’ ideas.     

Lucretius on Religion

Abstract

A number of Enlightenment thinkers of questionable piety drew inspiration from Lucretius's philosophic poem On the Nature of Things. Contemporary atheists, in their renewed vigor, have continued the Enlightenment attack on faith. Our atheists have sought to create a tradition for themselves by claiming Lucretius as an ancient exemplar of their own impious forthrightness. This study argues that Lucretius was more fully appreciative of the necessary and salutary relationship between religion and politics and would not appreciate being co-opted by either group. A return to Lucretius may be useful in understanding the foundation of the early modern project and revealing the imprudence of modern atheism.     

Science and Religion

Abstract

A dialogue between science and religion must supersede the clash of the past, and here the teachings of Christ and Buddha are considered. Modern cosmological theory is contemplated in relation to these two religions and man's insignificance in the Universe accepted. Various theories of evolution, including creationism, are compared with theories of theology; consciousness is discussed and finally it is argued that spiritual experiences could be subject to a scientific analysis.     

Religion and Realpolitik

Abstract

Enduring groups that seek to preserve themselves, as sacred communities do, face a structural contradiction between the interests of individual group members and the survival interests of the group. In addressing existential threats, sacred communities rely on a spectrum of coercive and violent actions that resolve this contradiction in favor of solidarity. Despite different histories, this article argues, nationalism and religiosity are most powerfully organized as sacred communities in which sacred violence is extracted as sacrifice from community members. The exception is enduring groups that are able to rely on the protection of other violence practicing groups. The argument rejects functionalist claims that sacrifice guarantees solidarity or survival, since sacrificing groups regularly fail. In a rereading of Durkheim's totem taboo, it is argued that sacred communities cannot survive a permanent loss of sacrificial assent on the part of members. Producing this assent is the work of ritual socialization. The deployment of sacrificial violence on behalf of group survival, though deeply sobering, is best constrained by recognizing how violence holds sacred communities in thrall rather than by denying the links between them.     

Putting Religion First

Abstract

This paper examines a version of the religious violence thesis drawn from William Cavanaugh's critical diagnosis of it, and particularly the characterization of some of its proponents that religion is uniquely divisive and, consequently, a unique cause of conflict and violence. According to one representative model advanced by Martin Marty, Mark Juergensmeyer, and others, religion is an inherently disunifying phenomenon because it uniquely enables sacred and exclusive bonds that nurture antagonistic proclivities toward those outside that bond. This paper presents some viable counterexplanations for this kind of phenomena that provide a sufficient basis for questioning the core thread of the thesis.