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Chinese Religious Syncretism in Macau
No full textIn this paper, I address the phenomenon of syncretism with respect to Chinese religions. An analysis of the syncretism that takes place between the three major Chinese religious traditions is first done in its personal and social dimensions. The social structure of Chinese religion is then used as a framework to understand how Buddhism and Daoism were made compatible with Confucianism. All this will serve as a background for the case study of Macau, where Chinese religious syncretism is very much alive. Three popular religious festivals are celebrated annually and simultaneously on the eighth day of the fourth lunar month, namely, zuilongjie (醉龍節) Feast of the Drunken Dragon, tangongdan (譚公誕) Tam Kung Festival and fodanjie (佛誕節) Feast of the Buddha
澳门宣言—— 合作社的发展教会我们什么？
Full text link The Macau Manifesto addresses several important issues that could significantly contribute to human well-being. Some of them are well known and part of economic common sense. “Wellbeing for All” (headline of the Manifesto’s section 2) is the foremost goal of welfare economics, the normative nucleus of modern economics, and there should be no dissenting view on this goal. The Manifesto’s suggestions for action such as the development of technologies to advance people’s well-being or the promotion of education to empower people and allow them to develop their capabilities are well-known results from traditional economic theory and empirics. Moreover, the Manifesto’s emphasis of subsidiarity is well-based in fiscal federalism. Therefore, at least for these topics there is no “new economic paradigm” in the Manifesto. 《澳门宣言》提出的几个重要议题或对人类福祉有巨大贡献。其中一些也为人熟知，是经济常识的一部分。“共同福祉”（《宣言》第2节的标题）是福利经济学的首要目标，是现代经济学的规范核心，对此不应存在异议。《宣言》建议采取行动，如发展科技以改善人们的福祉或提升教育以增强他们的能力，让他们发挥所长，这些都是来自众所周知的传统经济学理论和经验的结论。此外，《宣言》强调的辅助性经济原则是建立在财政联邦制基础上。因此，就这些话题而言，《宣言》是不存在“新经济范式”的
构想尽责经济
Full text link The multiple layered crises (pandemic, climate change, differences in development, migration pressures, etc.) force us to consider what kind of economic growth we have and what we may need. In this article, I shall attempt to outline some key features of what could be developed in a “Conscientious Economy”. Given the observable diversity among various national responses to the Covid-19 crisis, it is clear that no existing economic model is likely to be sufficient to trigger a global recovery that is both fair to all and sustainable. This paper will indicate that there are some promising attempts to rethink economics that need further study, and serious efforts at their implementation. These should become our priority as we seek to overcome the lingering effects of Covid-19. 多层面危机（疫情大流行、气候变化、发展差距、移民压力等）迫使我们考虑我们拥有的是什么样的经济增长，我们需要的会是什么。在此文中，我将尝试概述“尽责经济”中可以探讨之问题的一些关键特征。鉴于各国对新冠病毒危机的应对措施的显见多样性，很清楚，现存的经济模式不可能足以启动对所有人都公平且可持续的全球经济复苏。本文将指出，有一些大有希望的尝试，来反思需要进一步研究，并在应用中需要认真努力的经济学。在努力克服新冠病毒挥之不去的影响之际，我们应该优先考虑这些事项
马丁·斯科塞斯——远藤周作：《沉默》（2016）: 沉默告诉我们什么？
Full text link Both the novel and the movie “Silence” feature cowards as “Anti-Heroes” as they reflect the amazement of the writer Shusako Endo and the movie director Martin Scorsese regarding how Jesus calls men and women to follow him who seem completely unfit to face all the hardships and challenges of sharing His cross. Silence emerges as a key driver of a profound transformation from the devastating experience of anxiety, abandonment, torture and failure towards the self-abandonment of the Risen Lord, who calls cowards to step into his life journey. 小说和电影《沉默》都塑造了“反英雄”的懦夫形象，因为他们反映了作家远藤周作和电影导演马丁·斯科塞斯对于一种现象的惊讶，即为何耶稣会呼吁那些看起来完全无法面对耶稣受难的艰辛和挑战的人追随他。沉默是从焦虑、放弃、折磨和失败的可怕经历转变为复活主的自我放弃的关键驱动力，而复活主则呼吁懦夫们走进他的生命旅程
人的尊严、共同利益和团结: 天主教与中国对话的议程
Full text linkThe modern way of life promotes individualism and a quest for happiness restrained only by a certain measure of tolerance or justice. It is characterized by a limited and minimalist morality. Everyday life demands personal decision making, responsible choices, and critical judgement. Since men and women remain social beings, the question of how to establish more and more authentic interpersonal relations constantly arises. Nowadays one of the most fundamental challenges in philosophy is the question of ethics, viz. constructing a theory of morals that could guide men and women in their everyday activities. The tradition from which Catholic Social Teaching emerges considered all of life as a Divine creation. Humanity’s exercise of free will primarily consisted in discovering what God was expecting from us, the basis of our decision-making being the Divine indicative (Fergusson 2004, 23-47). Such an assumption seems to be slowly disappearing together with a gradual break with tradition in contrast with a growing emphasis on humanity as a rational, free, and autonomous being with equal rights (Jamnik 2018). Thus, when making ethical decisions, men and women today stand at a crossroads. In what follows I will try to outline the economic consequences of this crossroads moment, highlighting the meaning for business ethics of basic principles enshrined in Catholic Social Teaching. These are meant to stimulate dialogue with China, by offering a glimpse at a Western tradition not dominated by modern perspectives celebrating individualism and ethical relativism.现代生活方式提倡个人主义和对幸福的追求只受到某种程度的宽容或正义的限制。它的特点是有限和最低限度的道德。日常生活需要个人决策、负责任的选择和批判性的判断。由于男人和女人仍然是社会人，在如何建立更多和更真实的人际关系方面的问题不断出现。当下哲学中最基本的挑战之一是伦理问题，即构建一种可以指导男人和女人日常活动的道德理论。天主教社会学说所产生的传统认为所有的生命都是神的创造。人类对自由意志的行使主要包括发现上帝对我们的期望，我们决策的基础是上帝的指示（Fergusson 2004, 23-47）。这样的假设似乎正在慢慢消失，并与传统逐渐决裂，与之相对应的是，人们越来越强调人类是一个理性的、自由的、自主的、具有平等权利的存在（Jamnik，2018）。因此，在做出伦理决策时，今天的男人和女人都站在一个十字路口。在下文中，我将尝试概述这个十字路口时刻的经济后果，强调天主教社会教义中所载的基本原则对商业伦理的意义。这些都是为了激发与中国的对话，让人们看到一个不被现代个人主义和伦理相对主义观点所支配的西方传统
亚洲耶稣会高等教育对灵性皈依的探讨
Full text linkThe essence of spirituality carries important meanings: first, spirituality refers to ‘believing life’ (Vida creyente). Second, spirituality relates to discernment in the context of Christian faith (lo doctrinal) and pastoral work (lo pastoral) (Ashley, 2017). Customarily, spirituality can be found in different religions, even though Ignatian spirituality is deeply rooted in the formation of the Society of Jesus (Allen & Williams, 2020; Nullens, 2019). Under the teaching of the Jesuits, spirituality comprises finding God in all things, the Spiritual Exercises, discernment, and the Constitutions (The Society of Jesus, 2021).
In this paper, we will discuss the distinctive discourse of spirituality, “Metanoia,” in Jesuit Higher Education in the Asian context. After collecting data from 30 semi-structured in-depth interviews of 30 Presidents, faculty members, and senior administrators from four Jesuit Universities in Asia over a period of nine months from September 2020 – June 2021, about Jesuit Educational Leadership, in my DPhil(Ph.D.) studies at The University of Oxford, we have found the distinctive characteristics of spirituality Metanoia define commitment in Asian Jesuit Higher Education from the top level of management, structured Jesuit programs, and spirituality. The original names of all the interviewees are anonymized so as to protect the confidentiality of the interviewees. All the interviewees’ names used in this paper are not real. Snowballing sampling method was adopted in this study.灵性的实质有重要意义：首先，灵性就是“相信生命”。其次，它与基督教信仰中的洞察力以及心灵指导有关（阿什利，2017年）。通常，不同宗教里都展现了灵性，依纳爵灵性甚至在耶稣会形成时期就深度扎根其中了（艾伦，威廉姆斯，2020年；纽伦斯，2019年）。耶稣会士教导下的灵性包括在万事万物中寻找上帝、《神操》、洞察力和《耶稣会章程》（耶稣会，2021年）。
本文将讨论亚洲背景下耶稣会高等教育中与众不同的灵性“回归”。从2020年9月至2021年6月的9个月里，我们收集了亚洲四所耶稣会大学中30名校长、教职工和高级行政人员半结构化深度访谈的数据，耶稣会教育领导力是我在牛津大学攻读博士时的研究课题，我们发现亚洲耶稣会高等教育中，从最高层管理、结构化耶稣会课程到灵性方面，有关灵性皈依的与众不同的特征。为保护采访对象的隐私，会对所有采访者本名做匿名处理。本文所有受访者姓名均为化名。本研究采用了滚雪球抽样法
改变中国: 与德先生和赛先生的对话
Full text linkChanging China may seem at first sight a most absurd enterprise, given how its cultural patterns seem so deeply entrenched in the strongly hierarchical traditions characteristic of the “Middle Kingdom”. Nevertheless, this view ignores the fact that China and especially its wisdom and ethical traditions are in a constant process of change, as they often are revised to achieve social progress. As Zhou Shoujin documents, one of the most important of these events was the May Fourth New Culture Movement which started in 1919. This movement had a profound impact in China related to its belief that science and democracy, nicknamed “Mister Sai” (science) and “Madame De” (democracy), will eventually transform China’s cultural traditions. In the Republican era the question was whether the moral imperatives of the Confucian “Junzi”, the morally refined person, would simply be replaced by some Western approach to science and democracy or if there could be a synthesis between the ancient wisdom traditions, accommodating a democratic and scientific worldview. China’s traditional ethos based on the hierarchical structure of legitimate moral authority was thus enriched by an awakening of awareness of the pluralism of civilizations and a sincere desire for genuine dialogue among civilizations.鉴于中国的文化模式似乎深深扎根于“中原”特有的强大等级制度传统中，改变中国看上去似乎是一个非常荒谬的事业。然而，这种观点忽视了这样一个事实，那就是中国，尤其是中国的智慧和道德传统，正处于一个不断变化的过程中，因为它们经常被修正以实现社会进步。正如周守晋所记录的，这些事件中最重要的一件是1919年开始的五四新文化运动。这场运动在中国产生了深远的影响，这与它提倡科学和民主的信念有关，绰号是“赛先生”（科学）和“德夫人”（民主），最终将改变中国的文化传统。在民国时期，一个问题是儒家“君子”（道德高尚的人）的道德要求是否会简单地被一些西方的科学和民主方法所取代，或者是否可以在古老的智慧传统之间进行综合，并容纳一个民主和科学的世界观。因此，中国以合法道德权威的等级结构为基础的传统精神特质，由于多元化文明意识的觉醒和对不同文明之间真正对话的真诚愿望而得到丰富
以灵性转变重新定义西方和中国哲学
Full text linkIn the 80s, Pierre Hadot and Michel Foucault described Ancient Greek Philosophy as a “way of life". Using this expression, they wanted to highlight that in Greek Antiquity philosophizing implied a transformation of the person involved in the process. In Athens, indeed, to choose a school of philosophy was first to choose a community and to adopt a number of both intellectual and physical practices. Both historians also show how in each one of the Greek schools, there is a description of the Saint or Sage, Socrates being the unifying figure of these portraits. The purpose of this figure of the Sage was to support students’ ethical effort in self-cultivation.
In recent years, more and more scholars investigating Chinese tradition in the West — Stephen Angle, Carine Defoort, — and also philosophers in China working on their tradition — Cheng Lisheng, Bai Tongdong, — have been using Hadot and Foucault’s expression of “philosophy as a way of life” and their categories to describe Chinese philosophy. In several Chinese Classics, it is possible to identify practices similar to what Hadot calls “spiritual exercises” and a description of the life of the Sage as an incentive for readers-disciples to join a process of self-cultivation.
One moment in Chinese tradition can especially echo an understanding of philosophy as a way of life: Neo-Confucianism as developed by Zhu Xi (1130-1200). For Zhu Xi, to read the Confucian Classics was not first a matter of accumulating knowledge but of transformation of the self. Through analyzing, meditating, and practicing the Classics, the student could let his/her intention be transformed and adjust his/her heart-mind to the heart-mind of the Sages from the past, the transmitters of the cultural tools necessary to becoming fully human.80年代，皮埃尔·阿多（Pierre Hadot）和米歇尔·福柯（Michel Foucault）将古希腊哲学描述成一种“生活方式”。他们通过这种描述来强调古希腊哲学思维中人实现转变的过程。的确，在雅典，要选择一个哲学学派，首先要加入一个团体，接受一些智力和体力训练。两位历史学家指出，希腊各个学派中都有对圣人或圣贤的描述，而苏格拉底（Socrates ）就兼备了这些人物的特征。这位圣贤人物致力于从伦理上支持学生塑造自我。
近年来，越来越多西方学者，如安靖如（Stephen Angle），戴卡琳（Carine Defoort）开始研究中国传统，中国哲学家也在研究本国的传统，陈立胜（Cheng Lisheng）和白彤东 （Bai Tongdong） 借用阿多和福柯的“把哲学当作一种生活方式”的表达及其描述范畴来解释中国哲学。中国数本经典著作中都能找到类似的实践，阿多称之为“灵性修炼”，书中还有对圣贤生活的描述，它激励读者，也就是信徒们参与到自我修炼的过程中。
中国传统中有个时期，特别能与“哲学是一种生活方式”这种说法产生共鸣，那就是朱熹 （Zhu Xi）（1130-1200年）发展的新儒学。对于朱熹而言，读儒家经典最早不是为了积累知识，而是为了改变自我。通过分析、冥想和实践儒学，学生可以转变自己的想法，调整内心，向圣贤靠近，这种转变是成为成熟的人必须借助的文化手段
造就游戏规则改变者: 《澳门宣言》——一致行动：你准备好签字了吗？
Full text linkThe pandemic of COVID-19, as painful and disastrous as it has been, may offer a wake-up call for many to become finally aware that the gap between the rich and the poor keeps opening: while on the one hand some of the richer countries are able to vaccinate several times their population, on the other hand, some countries only know for sure that a countless number of people will die because they did not even get the basic protection or were victims of irresponsible political decisions.新冠病毒大流行，给人们带来无尽的痛苦和灾难，同时也唤醒了许多人，让他们终于意识到贫富之间的差距不断扩大：一方面，一些富裕国家能够为其公民多次接种疫苗，而另一方面，有些国家只是确切知道无数人甚至因为得不到基本保护而将死亡，或者成为不负责任的政治决策的受害者
菲尔·默里：在美国劳工 与天主教社会教学的交界处
Full text link Economic, political, and religious factions struggled for control of work forces in the 19th century as industrializing societies in Europe and the United States of America (US) gained power. In Europe, where class distinctions were entrenched, political parties that focused on the labouring classes emerged, with significant impact from the religious organizations that dominated each society.
In the US, with a less class-defined society, and without the tradition of an established church, political parties based on the “working class” did not materialize, nor did parties controlled by a religious faction. US political parties were coalitions of economic, geographic, and ethnic alliances. The saga of Philip Murray, one of the key leaders of the US unionization era of 1920-1950, illustrates the complexity of the US work force, the importance of secular political forces for unionisation, and the influence of the Catholic Church on the process. 19世纪，随着欧洲和美国的工业化社会掌权，各经济、政治和宗教派别为争夺劳动力控制权而相互争斗。在欧洲，阶级差别根深蒂固，出现了专注于劳动阶级的政党，并受到主导各个社会的宗教组织的重大影响。
在美国，有着一个较少阶级界定的社会，且没有已确立教会的传统，没有出现以“工人阶级”为基础的政党，也没有出现受宗教派别控制的政党。美国的政党是经济、地理、种族联盟的联合体。菲利普·默里（Philip Murray）是1920-1950年美国工会化时代的主要领导人之一，他的传奇故事说明了美国劳动力的复杂性，世俗政治力量对工会化的重要性，以及天主教会对这一过程的影响力