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迈向宗教暴力的心理人类学视角

Towards a psycho-anthropological view of religious violence.

作者信息

Esmail Aziz

机构信息

University of Nairobi.

出版信息

Int Rev Psychiatry. 2007 Jun;19(3):243-51. doi: 10.1080/09540260701365551.

Abstract

Understanding the phenomenon of religious violence requires a theoretical approach to the task. Ideally, the theoretical framework must integrate (1) the insights of neurobiology and ethnology elucidating the roots of aggression in the organism and its manifestations in animal behaviour, (2) the expression of these in human violence, which requires careful attention to linguistic and other expressions in culture, (3) the special role of religious representations in this connection, and (4) the mechanisms, in time and place, whereby the role of religion in the maintenance of cultural order is reversed, and becomes an ally of violence. Psychological theories, like the psychoanalytic school, have a contribution to make to this end. But they also exhibit limitations. The most compelling anthropological theory to date is René Girard's, which focuses on mimetic desire, violence, its resolution through scapegoating and subsequent enactment in ritual. The sacred is seen to lie at the origins of cultural order. But it also harbours a potential for a resurgence of the violence it conceals. Other researchers have shown how certain features of modernity unwittingly fuel violence through the promulgation of stereotypical, group identities. Contemporary Islamist violence (Jihadism) offers a case-study for these theoretical axioms. The example is not peculiar or sui generis. Rather it illustrates, more widely, the nature of the sacred and its relation to history. The Islamic tradition and modern Muslim history also provide a template for an analytic understanding of religious symbols, and their degradation into symbols of a typically modern demand for recognition of ego and group orientated identities. This psychosocial configuration necessarily escapes the attention of the actors, and because of the nominal persistence of old symbols, may also escape the attention of observers. To expose and explain these discrepancies is one of the central tasks of analysis in the proposed theoretical framework.

摘要

理解宗教暴力现象需要一种理论方法来处理这项任务。理想情况下,理论框架必须整合:(1)神经生物学和民族学的见解,阐明有机体中攻击行为的根源及其在动物行为中的表现;(2)这些在人类暴力中的表现,这需要仔细关注文化中的语言和其他表达;(3)宗教表征在此方面的特殊作用;(4)在时间和地点上,宗教在维护文化秩序中的作用被逆转并成为暴力盟友的机制。心理学理论,比如精神分析学派,能为此做出贡献。但它们也存在局限性。迄今为止最有说服力的人类学理论是勒内·吉拉尔的理论,该理论聚焦于模仿欲望、暴力、通过替罪羊机制解决暴力以及随后在仪式中的呈现。神圣被视为文化秩序的起源。但它也潜藏着其所掩盖的暴力死灰复燃的可能性。其他研究者表明,现代性的某些特征如何通过宣扬刻板的群体身份而不知不觉地助长暴力。当代伊斯兰暴力(圣战主义)为这些理论公理提供了一个案例研究。这个例子并非独特或自成一类。相反,它更广泛地说明了神圣的本质及其与历史的关系。伊斯兰传统和现代穆斯林历史也为分析理解宗教符号及其沦为典型现代的对自我和群体导向身份认同需求的符号提供了一个模板。这种社会心理结构必然会逃过行为者的注意,并且由于旧符号名义上的持续存在,也可能逃过观察者的注意。揭示并解释这些差异是所提议的理论框架分析的核心任务之一。

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