在印度民族主义的谱系中,存在着宗教民族主义,其中又有着宗教教派主义的维度.举其要者,它至少包含了印度教、伊斯兰教和锡克教的宗教教派主义.关于前两者已有文章加以论析,本文专就锡克教的情况作一考察.鉴于源自锡克教的社会政治运动还没有走到导致印度国族分裂的地步,因此这里在弱化的意义上只使用"锡克民族主义"一词.锡克教的起源和最初发展既有印度教和佛教的基础,也吸收了伊斯兰教和基督教的思想资源.在某种异己的教派格局和政治处境中,莫卧儿王朝时期的锡克教已通过积极勇猛的行动实现了宗教与民族的自我认同,并两度建立了分离的政治王国;印度独立后,锡克教也通过激烈的社会政治运动而赢得了较高程度的民族宗教自治.

在西方殖民统治的处境下,并受到西方意识形态的影响,印度在十九世纪实现了一场民族意识的自我认同与确证.基于历史、宗教、种姓等方面原因,印度民族主义具有独特而复杂的特征,其中最具特色的应是印度宗教民族主义和印度教派民族主义,而后者使得印度民族主义复又出现了内部的自我分化与对立.印度教派民族主义至少包括印度教民族主义、印度伊斯兰民族主义和印度锡克教民族主义等,受篇幅所限,本文暂先只对印度教派民族主义中前两大派别的历史演进与内在机制作一探析.

印度佛教在公元八世纪传入吐蕃，因此藏地一开始所主要接受的就是印度佛教的密宗。在与藏地的苯教经过两百余年的交锋、竞争和磨合之后，佛教终于在雪域高原生根开花并传承发展至今。今天藏传佛教诸宗派的义理修持是由般若中观、瑜珈唯识、如来藏佛性和密宗等合构而成的，在此之中汉地禅宗也有着重要的影响作用。

在先已阐明的“实际生活经验”(作为现象学的研究领域)和“形式显示”(作为现象学的表达方式)的基础上,本文探究了宗教现象学所指向的对象、所欲实现的目标及其所带有的特定的路径与方法.现象学不是用哲学的形式化概念去把握历史上各种类型的宗教史事或材料,而是在一种产生于宗教生活具体情境的先执(Vorgriff)之引领下,去开显原始基督徒实际生活经验的宗教性(Religiosit(a)t)及其时间性趋向,具体地说是用“形式显示”的表达方式去揭橥原始基督徒宣教活动的内容意义、连结意义和实现意义.

By the end of 19th Century, India had begun to build up its nationalist self-identidy as a result of the British colonial domination and Western ideologies pouring in.At the early stage, the Indian nationalist identity was mainly reflected in political, economic and cultural fields where nationalists expressed their native national consciousness, sentiments and po- sition.Bal Gangadhar Tilak stressed the notion of Indian autonomy in his religious and political theory, which later be- came the tenet of the popular movement led by Mahatma Gandhi and the Congress Party.

To address worldwide problems such as moral degradation,religious conflicts and environment pollution in a faithful and moral sense,the "Global Ethics Campaign",initiated by Christian theologian circles,highlights both active and negative expressions of the "gold-rule" drawn from Christian tradition and Confucian tradition respectively.But the dual expression of the "gold rule" is logicaly incomplete.According to the author,the "non-violence" teaching of Hinduism integrates the moral rules of Christianity and Confucianism into a firm trinity and make the "global-ethic" more solid and credible.

So far,Western Muslims are far from integrating into the Euro-American societies.Where Western Muslims are heading for is a core agenda of public debates.As a contemporary renowned western Islamic thinker,Tariq Ramadan asserts that Western Muslims must adhere to Islamic fundamentals and basic principles,religious identity,Western Muslims,to integrating in and adapt themselves to Western societies,should change traditional views,change their radical views of incompatibility of fire and water,enhance dialogues between two civilizations with the help of reforming Islamic education,rebuild Muslim civic ethic,encourage public participation,and then it is possible to reach an overlapping consensus and reconciliatory coexistence between Muslim community and western modernity.Ramadan's thoughts offer the striking insights and points of reference for development trends of Western Muslims

Indian religious beliefs,cultural traditions and life styles invariably feature a high caring of and esteem to the Nature and still revitalizes itself in shaping major thoughts on environmental protection.Indian culture also possesses a unique sense of emotion,conscience and protection towards the Nature that plays a significant role in defining the present-day environment ethics.

梵语诗学在诗人、创作过程、文学想像等各个方面都提出了重要的命题，这些命题在西方文学理论中以新的面貌出现并得到重视。“因为印度美学家提出的真理本质上是永恒的。它们对于古今新旧所有文学形式和文学表达都是适用的。

作为一位欧洲伊斯兰公共知识分子,塔里格·拉玛丹认为,从伊斯兰原则本身出发,就可获得西方穆斯林与西方社会相融合的基础和动力.西方穆斯林首先应恪守不可改变的伊斯兰基本原则,保持其宗教认同;但与此同时,他们却可以转变那些与当代世界严重脱节的文化观念和习俗,摒弃伊斯兰与西方水火不容的成见,走向与西方社会的深度融合.为此,拉玛丹进一步提出了实现融合的具体路径,这就是改革伊斯兰教育、加强文明对话和重建公民伦理.伊斯兰认同与国家认同可以同时并存,伊斯兰与西方现代性亦能达成重叠共识与和解共生,而这将为全人类的共同发展作出重要的贡献.

As the founder of the Muslim Brotherhood in Egypt, Hasan al-Banna’s thoughts and practices play a vital role. Banna’s political Islam thoughts mainly present as follows: strive to explain Islam as a holistic system and then create a thoughtful justification for Islamic order; set out the political platform of an Islamic state, and oppose to Muslim societies’ Westernizatin and secularization; commit to Islamization from bottom to top, and emphasize on Jihad’s role in Islamic state-building, and advocate for pan-Islamism in the world. By way of digging out and clarifying his thoughts, we better recognize the origin and defining characterics of contemporary political Islam movement.

As a pioneer of theory and practice of political Islam,Mawdudi explained his political Islamic ideas from three as-pects.He first pointed out necessity and urgency to uphold and defend the Islamic identity and cultural authenticity.Then he tried to tell that religion and politics are two interrelated aspects of Islamic system and Islamic goal should be re-alized by politics.The ultimate political goal of Islamists is to set up Islamic countries based on the Koran,the Prophet's Sunna and the Islamic law.Mawdudi's unique religious political thought provides us with an indispensable new perspective to understand the nature and development of contemporary political Islam and to recognize the complex of religious,politi-cal and ethnic relations in South Asian Subcontinent.

The thought about the inner difference of self and "the war in self" is found in the basic doctrine of Hinduism of "The Identity of Brahman and Atmen",and this reveals the mysterious "extremes meeting" of ultimate reality:it is either united in itself and at the same time is inner different.Thus the Hindu idea of war implies at first religious inwardness and then has its secular meanings,and between both there lacks a sort of direct transition.Used to explain the sutras of other major religions (include Islamism),the words about war and the synonyms principally also have religious connotations,which should not be explained as an actual war in the world and be applied simply in daily life.

Communalism and communal violence had remained on a limited level in India, and a peaceful co-existence and peaceful mutual development maintained between the various religions and communities from the Bramin Age up to the Muslim time. Unfortunately, with the occupation of the Sub-continent and a policy of "divide and rule" by the British colonialists, mutual suspicion, mutual hatred and mutual malicious attacks have been growing gradually between the Islamists and Hindus of India, that had led to a Muslim separatist movement, and finally the partition of India and the birth of Pakistan. A feeling of religious identification among the Indian Muslims has always played a role of link in the whole course.

There had already existed a pattern of separation of politics from religions and co-existence of both early in the remote ancient time of native religions of Brahmanism and Buddhism in India.And there generally maintained a relationship of coexistence and nornal competitions between the various religious communities in the whole ancient period including the Islamic dynasties in India.Such a pattern of relationship between politics and religions has provided the people of today with an example of peaceful coexistence and solution of differences and contradictons between politics and religions,and between the various religious communities in a reasonable manner.

Influenced by the aggressive European civilization, the Indian nationalists at the end of the 19th century were always in a dilemma in which they wanted to keep national tradition while trying to learn Western culture. However, Bal Gangadhar Tilak successfully chose and took a middle way to "reform" the Indian national culture while "resurrecting" its glorious tradition. His efforts to arouse the broad masses of the people and mobilize them into the great national liberation cause by interpretation of the Hinduist tradition to the nation has set up a fine example of how to promote national interests by resurrection of traditional culture.

巴基斯坦作为一个独立的国家,它不仅仅代表着一个国家和政府,而且还是一种对当代政治中占统治地位的自由化与世俗化模式发起的挑战,它本身就构成了一种变革政治地图的努力.文章从巴基斯坦的现实分析了这个国家的过去与未来.

The spread of western enlightenment thoughts including science, ration, democracy, and equality caused an essential secularization movement in India. The thoughts and acts of Ram Mohan Roy not only have an opening and initial role in this movement, but to a great extent determine the direction and principles in the progress of the secularization in India. The investigation into the initiation of secularization in India should contribute to comprehend the possibility and orientation of secularization in India today.

The "global-ethic campaign",initiated by theological circles in Christianity and was responded among many different religious groups,proposed the active and negative expressions on the "gold-rule" drawn from Christian tradition and Confucian tradition respectively.They aim to solve some worldwide problems like moral degradation,national and religious conflicts,the pollution of the environment,and so on.But,in my opinion,on the one hand,the dual expressions of "gold-rule" is still logically incomplete,while the "Non-violence" in India can integrate the moral rules "Love others as yourself" and "what you yourself do not desire,do not impose on others" into a firm trinity and make the "global-ethic" being shaped more complete,sufficient and effective;on the other hand,it is impossible that ethical norms go into effect by separating themselves from appropriate religious,metaphysical grounds and concrete cultural,social environments.And the "plural-religions" tradition in India and the definite way of thought and action involved in this tradition have provided an exemplary approach for different religions today to constitute a virtuous relationship of "plural-coexistence" with each other and "completion-in peace" between each other.