(九)多元文化主義(multiculturalism

(十)宗派(denomination)

(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。

(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。

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)

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)

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%)

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%)

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%)

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.

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.

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