中国人愈是执著于自己的精神信仰，就愈发会对固有的权力充满“革命”的意念。这种“革命”理想由来已久，导致了价值理想与权力体制之间的冲突甚至敌视。因为中国儒教所奠定的权力合法性与传统宗教之信仰恰好是相反相成、相生相克，文化的、社会的和宗教的力量，惟有通过国家权力和意识形态这两大孪生结构，才能够让自己得到最充分的表达。

文化裁军：通向和平之路，ISBN：9787220047190，作者：（西）雷蒙·潘尼卡（Raimon Pannikkar）著；思竹，王志成译

安德列耶夫（1871-1919）著，俄罗斯风格独特的小说家，他的出众才华曾经得到列夫·托尔斯泰、柯罗连科、勃洛克等同时代名家的赞赏。《瓦西里·菲维伊斯基的一生》描写乡村神父菲维伊斯基笃信宗教，一心以为只要不动摇地信仰上帝，奇迹就会出现。为此，他一生都蒙受各种耻辱和苦难，最后只落得家破人亡的悲惨结局。勃洛克回忆自己读了这部小说，“感到震惊，觉得到处都充满不安，灾难已经临近，可怕的事件就要在门口发生……” 鲁迅称安德列耶夫是“绝望厌世的作家”、“其文神秘幽深，自成一家”。

神学思想及其学术，与历史的社会处境和知识状况有无可否认的实际关系，如何理解和把握这种关系，在思想学术界一直有争议。知识社会学认为，历史的社会处境对神学思想的建构有决定性的影响。这一分析原则并不是说，社会处境的影响是直线性的，和结果单一的，换言之，在一个共同的历史社会处境中，不同的神学家会有不同的思想反应和思想建构。

In a sweeping reconsideration of the relation between religion and modernity, Jose Casanova surveys the roles that religions may play in the public sphere of modern societies. During the 1980s, religious traditions around the world, from Islamic fundamentalism to Catholic liberation theology, began making their way, often forcefully, out of the private sphere and into public life, causing the "deprivatization" of religion in contemporary life. No longer content merely to administer pastoral care to individual souls, religious institutions are challenging dominant political and social forces, raising questions about the claims of entities such as nations and markets to be "value neutral", and straining the traditional connections of private and public morality. Casanova looks at five cases from two religious traditions (Catholicism and Protestantism) in four countries (Spain, Poland, Brazil, and the United States). These cases challenge postwar—and indeed post-Enlightenment—assumptions about the role of modernity and secularization in religious movements throughout the world. This book expands our understanding of the increasingly significant role religion plays in the ongoing construction of the modern world.