教派和文化,教派作为文化吗?与文化共处的研究的建议

IF 0.1 2区 历史学 Q4 HISTORY
Birgit Emich
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引用次数: 1

摘要

这篇文章从文化历史的角度来看待托马斯·考夫曼的“忏悔文化”概念。它从观察中得出,尽管“忏悔文化”的概念与明确的文化历史方法之间有明显的相似之处,但它们的差异超过了这些。考夫曼提出的这一概念的特点是忏悔与文化的对立。“忏悔文化”位于这两个维度的交叉点,是一个总括术语,包括一系列现象。这些都是调查的对象。相比之下,文化历史方法应用了一个表演或符号的文化概念。忏悔不是与文化并列的,它是文化。忏悔主义是由表演行为创造的;忏悔关系是通过内部和外部归因产生的“文化”在这里指的是一种分析视角,而不是研究对象。因此,这种方法没有关注忏悔文化的具体特征。这一贡献提出了第三条途径。它明确地分析了忏悔文化及其特征,但将其理解为一种代码,使行为具有忏悔的可读性。有了这个文化角度,忏悔文化可以有一种新的分析方式。Emich ARG_109_Inhart_DD.indd 388 2018年9月10日12:50:18
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Konfession und Kultur, Konfession als Kultur? Vorschläge für eine kulturalistische Konfessionskultur-Forschung
This contribution treats Thomas Kaufmann’s concept of ‘confessional culture’ from a cultural-historical perspective. It proceeds from the observation that despite the apparent similarities between the concept of ‘confessional culture’ and decidedly cultural-historical approaches, these are outweighed by their differences. The concept as coined by Kaufmann is characterized by the opposition between confession and culture. Located at the intersection between these two dimensions, ‘confessional culture’ acts as an umbrella term and comprises a range of phenomena. These are taken as the object of investigation. By contrast, cultural-historical approaches apply a performative or semiotic concept of culture. Confession is not juxtaposed with culture, it is culture. Confessionalism was created by performative actions; confessional affiliation arose through internal and external attributions. ‘Culture’ denotes here an analytical perspective rather than an object of research. As a result, this approach does not focus on the specific characteristics of confessional cultures. This contribution suggests a third way. It analyzes confessional cultures and their characteristics explicitly, but understands them as a code which makes actions confessionally legible. With this cultural angle, confessional cultures can be analyzed in a new way. Emich ARG_109_Inhalt_DD.indd 388 10.09.2018 12:50:18
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CiteScore
0.20
自引率
33.30%
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