Editorial: Placing religion and spirituality in geography
Editorial: Placing religion and spirituality in geography
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社论：将宗教和灵性置于地理学中
DOI：
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发表时间：
2002
期刊：
影响因子：
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通讯作者：
Oliver Valins
中科院分区：
文献类型：
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作者：
J. Holloway;Oliver Valins
正如福柯的著作所表明的那样，一种文化如果不首先理解它在宗教信仰和实践结构中的内在联系和发展，就不可能理解它自己。当代文化诞生于宗教传统，因此，我们的知识条件植根于宗教话语。所谓的世俗空间本身就是过去宗教传统的混合体，为了理解当代文化，福柯认识到（并着迷于）宗教对思想和实践的影响。（Carrette 1999：从宗教人口的空间分布，这些群体对景观的影响（特别是，相当奇特，关注墓地），到宗教生态学的探索和基督教神学对环境实践的作用，“宗教地理学”-通常被理解为（文化）地理学的一个子学科-具有悠久而杰出的历史（见Kong 1990）。尽管如此，近年来地理学家
As Foucault’s work demonstrates, a culture cannot understand itself without erst understanding its implicit connection and development within the constructs of religious belief and practice. Contemporary culture is born out of religious traditions and the conditions of our knowledge are therefore embedded in religious discourse. The so-called secular space is itself a hybrid of past religious traditions, and in order to understand contemporary culture Foucault recognised (and was fascinated by) the religious ineuences upon thought and practice. (Carrette 1999: 33) From the spatial distributions of religious populations, the impacts such groups have on landscapes (with a particular, and rather peculiar, focus on cemeteries), to explorations into religious ecology and the role of Christian theology on environmental practices, the ‘geography of religion’—typically understood as a sub-discipline of (cultural) geography—has a long and distinguished history (see Kong 1990). Nonetheless, in recent years geographers