摘要
本文开宗明义地宣称:仪式和象征并非纯粹由情绪构成,它们具有相应的意识形态,如果说前两者是不可证伪的,难以推论的,则后者是可以争议、批评和证伪的。格尔兹、特纳、布洛克与拉帕波特等人分析仪式时所犯的严重错误就在于忽视了这一点,从而他们过分强调人类经验中的情绪部分和通过仪式操纵人们情绪的随意程度,低估了人类的智力。因此,在方法论上应该把宗教象征作为一个二维运动来讨论,注意意识形态与现实的距离,以及情绪和理性互为表里的关系和互相影响。带着这个理论框架,作者以1978年伊朗人民推翻国王的运动为背景。但她不是分析这场革命,而是分析运动过程中的宗教象征和意识形态的关系。作者还原了宗教象征的二元结构。认为宗教象征不是浑然一体的,而是叠加的两部分,逻辑上可以剥离。据此观察经济政治的变化对意识形态的影响,并推动意识形态影响去仪式符号,以及仪式对意识形态的维护,最终说明仪式能够对社会变迁和政治变迁起到极其重要的作用。
It alleges clear the purpose from the beginning. Rituals and symbols have accompanying ideologies, rather than don＇t entirely consist of emotions. If the two formers are not subject to testing wrong and reasoning, the later are subject to argument, to criticism and testing wrong. It is a serious mistake when Geertz, Turner, Bloch, Rappaport andothers analyzed the rituals in forgetting this. They overemphasized the emotional aspects in human beings and the degree of ease with which human beings can be manipulated through their emotion by ritual, and also underestimated the intellectual capacities of human beings. So religioussymbolism should be discussed as a two-dimensional movement in methodology. Meanwhile the attentions, disparities between reality and ideologies, the relations between moods and rationality, outside and inside, also their influence on each other, should be paid to.
With the theory pattern, under the background of Iranian people overthrew Shah in 1978, the author analyzes the relations between religioussymbolism and ideologies instead of the revolution itself in process of the movement. She reverts the two-dimensional structure of religioussymbolism and thinks it composes of two parts piled and divided in logic rather than one integrated mass. She watches how does the change of economy and politics impact the ideologies, and further more impel the later to affect the rituals and symbols as well as how does they protect the ideologies, radically shows the rituals have very important function to change society and politics
出处
《青海民族研究》
北大核心
2007年第2期1-12,共12页
Qinghai Journal of Ethnology
