Patterns of Divinity-Humanity Relations and Construction of Believing Model; Based on survey data of Yangtze River Delta in China

中国宗教社会学存在着局限于西方传统的结构化研究路径，以及基于中国宗教现象特殊性而拒斥所有西方理论的两种对立取向，这反映出所谓中国信仰与西方宗教、“扩散宗教”与“制度宗教”二元对立的方法论困境。文章以“长三角地区信仰与宗教信仰调查”数据为基础，提出神人关系 在信仰模式建构中具有一种实践逻辑：不同类型的神会导致不同的神人关系，不同的神人关系建构及其不同的信仰方式及其体验模式。结果表明：在神人关系方面，多神信仰者较一神信仰者更认同神人互惠关系；越认同神人互惠关系，其信仰体验的团体性倾向越弱；一神信仰者信仰体验的团体性倾向强，在很大程度上是因为他们对神人互惠关系的认可度低，对神人规范关系可能认可度更高。由此，本文认为，源自于神人关系的动态化信仰方式建 构过程，而非结构化宗教形态，应当是中西方宗教社会学研究共享的学术平台之一。

There are two opposing perspectives in sociology of religion in China: The one follows the pattern of western traditional structuralism,   the other refuses   it and emphasizes the particularity of Chinese belief.   This leads to the binary opposition between Chinese belief and western religion, diffused religion and institutionalized religion. Drawing on data from the 2012 survey "Belief and Religion in the Yangtze River Delta", this paper represents the status and role of the god-person relationship in shaping belief patterns in China from the perspective of relationalism methodologically. The results show that;   (1) the polytheists are more identified with the reciprocal exchange relationship between god and man than the monotheists; (2) the reciprocal exchange relationship between god and man forms a private religious experience; (3) the monotheists' higher tendency of group religious experience is due to their lower inclination of reciprocal exchange relationship between god and man. The Chinese belief models and western religion structures are not fundamentally different. The construction of the relationship between god and man is the core of them, which is also the common platform to study religion sociologically both in China and western society.

李向平 李峰

欢迎阅读《社会学研究》！您是该文第3843位读者！