“Christian Animism” as a theoretical construct and religious practice

Vitalii Shchepanskyi
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Abstract

The formation of “Christian Animism” as a theoretical construct given the context of the updated academic interest in the archaic forms of religion is described. It is noted, that over the past two decades, the old concept of animism revived and obtained a new meaning. The scientific literature used to project animism as a simple primitive form of religion and unsuccessful ontology, yet recently, the term has been reconsidered in terms of modern science. In the “New Animism” project, scholars have deprived this term of outdated evolutionary shades. The new theory of animism understanding advocates for a new ontology, an alternative to naturalism that has dominated Western European science since positivism. The concept of animism has gone beyond disciplinary ideas about anthropology or the form of religion. It is now widely used as an ontological model and a critical concept in the humanities and social sciences. An overview of an adapted understanding of animism in the context of Christian theology that fundamentally differs from the classical sense of animism in Christian teaching is made. The critical view of theoreticians of “Christian Animism”, which implies a fundamental incontinence between objective nature and subjective culture is considered. It is stated that according to the work of those theorists, the concept of “Christian Animism” denotes the intersubjective and personalized universe that dissolves the distinction between man and nature. In the animistic realm, everything, including animals and plants, creatures and things, can become a conscious entity and be called a person having their own desires, intentions, and freedom of will. Additionally, the relationship between the development and practical implementation of the idea of “Christian Animism” within the framework of concepts related to the study of religion and nature interaction and spirituality of the indigenous peoples of North America is traced. Keywords: Christian Animism, New Animism, ecology, nature, indigenous peoples
“基督教万物有灵论”作为理论建构和宗教实践
“基督教万物有灵论”作为一种理论结构的形成,在古代宗教形式的最新学术兴趣的背景下被描述。值得注意的是,在过去的二十年中,泛灵论的旧概念复活并获得了新的含义。科学文献曾经把万物有灵论作为一种简单的原始形式的宗教和不成功的本体论,然而最近,这个术语在现代科学中被重新考虑。在“新万物有灵论”项目中,学者们剥夺了这个术语过时的进化色彩。万物有灵论的新理论主张一种新的本体论,一种替代自实证主义以来主导西欧科学的自然主义的理论。万物有灵论的概念已经超越了人类学或宗教形式的学科观念。它现在作为一种本体论模型和人文社会科学的一个关键概念被广泛使用。概述了在基督教神学背景下对万物有灵论的适应性理解,这与基督教教学中经典意义上的万物有灵论有着根本的不同。考虑到“基督教万物有灵论”理论家的批判观点,这意味着客观自然与主观文化之间的根本失禁。有人指出,根据这些理论家的工作,“基督教万物有灵论”的概念是指主体间性和个性化的宇宙,它消解了人与自然之间的区别。在万物有灵论的领域,包括动物和植物、生物和事物在内的一切都可以成为有意识的实体,并被称为拥有自己的欲望、意图和意志自由的人。此外,在与北美土著人民的宗教与自然相互作用和灵性研究有关的概念框架内,追踪了“基督教万物有灵论”思想的发展与实际实施之间的关系。关键词:基督教万物有灵论,新万物有灵论,生态,自然,原住民
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