Cultural Trauma and Religious Identity
Cultural Trauma and Religious Identity
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文化创伤与宗教认同
DOI：
10.1093/oxfordhb/9780199935420.013.001
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发表时间：
2014
期刊：
影响因子：
--
通讯作者：
B. Giesen
中科院分区：
文献类型：
--
作者：
B. Giesen
根据Niklas Luhmann的论点，宗教可以被视为任何由内在性和超越性之间的区别所支配的交流。虽然有些社会放弃了宗教基础，但其他社会拒绝与其他社会统一的前提，而这种前提是有意义的社会间沟通。这些预设，尽管它们被认为是确定的，但很难描述，也很难在文化话语中被抛弃。本文探讨了文化创伤的概念及其与宗教身份的关系。它首先解释了集体身份的概念，以及它与个人身份的区别。然后，它转向讨论胜利的英雄主义和人民的革命起源。它还考察了悲剧失败的英雄的阈限性，沿着受害者的集体身份和阈限性，与英雄和肇事者的阈限性形成对比。文章最后讨论了当代从胜利到集体记忆的创伤基础的转变，这反映在仪式和纪念碑上。
Based on Niklas Luhmann’s argument, religion may be viewed as any communication governed by the distinction between immanence and transcendence. While some societies dispose of a religious foundation, others reject a presupposition of their unity with other societies that accounts for meaningful intersocietal communications. These presuppositions, despite the certainty with which they are held, are difficult to describe and can hardly be discarded with cultural discourse. This essay explores the notion of cultural trauma and its relation to religious identity. It first explains the concept of collective identity and how it differs from individual identity. It then turns to a discussion of triumphant heroism and the revolutionary origin of the demos. It also examines the liminality of the tragically failing hero, along with the collective identity and liminality of victims in contrast to that of heroes and perpetrators. The essay concludes with a discussion of the contemporary shift from triumphant to traumatic foundations of collective memory, as reflected in rituals and monuments.