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110年 - 110 國立政治大學_碩士班招生考試_宗教研究所:社會學概論#102028
> 申論題
(一)許多社會學者研究顯示,家庭背景與學生的學習表現有密切的關係,即高社經地位的家庭,其子女在校平均成績表現明顯高於低社經地位者,甚至改善校園學習環境也無法彌補家庭背景不同所造成的落差。 試引述相關的社會學理論,解釋上述現象的前因後果,並嘗試提出你個人的教育改革方案,以提升低社經地位學生的學習競爭力。
相關申論題
(二)請嘗試界定「制度性宗教」(institutionalreligion與「擴散性宗教」(diffusedreligion)的內涵,並說明這兩種類型的宗教在台灣社會所扮演的社會功能及其發展趨勢。
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一、請在西方社會學的各家傳統中,任意舉例說明科學的法則和政治的法律,兩者可能的概念內涵為何?(十五分)請再從台灣社會的歷史現實中,提出現象案例闡述和評論國家司法的當前運作,以及市場規則的未來發展?(十分)
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二、 請在當代社會學的多元典範當中,選擇一派論述描繪個人和集體的關係可能為何?(十五分)請再從網路世界的文化情況中,挑選現象為例印證或否證上述個人和集體關係的社會學見解。(十分)
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三、請討論全球化對社會政策與社會發展所帶來的挑戰為何?(10%)以及各國政府及相關國際組織所提出的因應政策為何(15%)
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四、社會創新(socialiovation是目前許多國家用以解決社會排除(scilexclusion)問題的政策構想與方向。請說明何謂「社會創新」?(5%)何謂「社會排除」?(5%)
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五、請討論「社會資本」(socialcapital)或「社會網絡」(socialnetwork)對社會學及社會發展相關研究之貢獻(15%)
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1. These groups can all be considered as "New religious movements" (NRMs). There is no scholarly consensus on a definition of NRMs, except that they are "new" at the time of their appearance in a particular place. How long do they stay "new"? According to one vicw, the novelty of NRMs is a function of their being exotic foreign implants- a conception which is too coloured by the Western experience of Asian-originated NRMs (and bence exotic to Westerners), to be of any comparative analytical value. By another perspective, an NRM is a group whose membership consists entirely of new converts, without second-generation believers. On the other hand, groups almost 200 years old, such as the Mormons, are still often considered as NRMs. Most Western NRM scholarship has focused on groups that appeared in the West after World War II; the term "NRM," however, is derived from the Japanese shinshukyo 新宗教,or shinko shikyo 新興宗教whichin Japanese scholarship, efers to religious groups wbich have emerged since the mid 19th century. Chinese cases have only recently entered academic discussions of NRMs, referring to studies of groups such as Yiguandao, the qigong movement and Falungong.
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2. It is important to ask once again by way of conclusion: what makes an ordination egitimate? The cascs examined in this paper indicate that there are two kinds of religious establishment whose ordinations are accepted as 'legitimate': one is a centralized religious authority validated by the governing political power, and the other is a well established religious organisation in whose tradition people place their confidence. This article does not conclude tbat a challenge to the establishment in the form of a new tradition is impossible, but it suggests that an individually organised ordination, which follows a 'right' ceremonial procedure, cannot easily win public confidence.
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3. In offering a religious interpretation of religion I do not claim that the naturalistic, or reductionist, accounts advocated by such thinkers as Feuerbach, Freud, Durkheim and their successors can be shown to be mistaken. It is evident that each of these is more convincing in some areas than in others; but altbough severally limited they are in principle capable of being combined into comprehensive theories of religion as a self-regulating response of the human animal to the pressures generated by its particular niche within the biological system. The impossibility of refuting such interpretations is an aspect of the pervasive ambiguity of the universe. So also is tbe equal impossibility of refuting the interpretation of religion as our varied human response to a transcendent reality or realities - the gods, or God, or Brabman, or the Dharmakaya, or the Tao, and so on.
#428533
1.本文嘗試筆者多年的田野調查及對史文献的爬梳為依據,析論宋以降湘中梅山地區地方道教傳統的形成、發展與傳衍的歷史過程。梅山地區由唐五代開始為地方土著佔據。北宋時期,梅 山才被納入王朝國家的版圖,「梅山」不單是地理標籤,也是鄉土鬼神信仰的泛稱。元末明初, 土地的開發成為「法術」展演的場地,這段時間為道教閭山派與本祭祝傳統相互結合的重要時 期。 明中葉,隨着政府鎮撫動亂,強化地方社會秩序控制,城隍以王朝國家的象徵進入鄉村社 會。城隍相關祭祀禮儀的推廣,實有賴於正一派道教的傳播。在漫長的歷史過程中,不同的宗教 禮儀傳統在不同時期進入鄉村社會,與郷土的鬼神信仰相疊合,呈現在鄉民日常的祭拜之中,形 成明顯的地域特徵。
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110年 - 110 國立政治大學_碩士班招生考試_宗教研究所:社會學概論#102028
110年 · #102028