Science of Religion and, in the USA, there are those who today
also know the field as the History of religion (associated with
methodological traditions traced to the University of Chicago in
general, and in particular Mircea Eliade, from the late 1950s through to the late 1980s). The field is known as Religionswissenschaft in Germany and Sciences des religions in the French-speaking world.
The term "religion"
originated from the Latin noun "religio", that was nominalized from one
of three verbs: "relegere" (to turn to constantly/observe
conscientiously); "religare" (to bind oneself [back]); and "reeligere"
(to choose again). Because of these three different potential meanings, an etymological
analysis alone does not resolve the ambiguity of defining religion,
since each verb points to a different understanding of what religion is.
During the Medieval Period, the term "religious" was used as a noun to
describe someone who had joined a monastic order (a "religious").
The religious studies scholar Walter Capps
described the purpose of the discipline as to provide "training and
practice... in directing and conducting inquiry regarding the subject of
religion".
At the same time, Capps stated that its other purpose was to use
"prescribed modes and techniques of inquiry to make the subject of
religion intelligible."Religious studies scholar Robert A. Segal characterised the discipline
as "a subject matter" that is "open to many approaches", and thus it
"does not require either a distinctive method or a distinctive
explanation to be worthy of disciplinary status."
Different scholars operating in the field have different interests
and intentions; some for instance seek to defend religion, while others
seek to explain it away, and others wish to use religion as an example
with which to prove a theory of their own. Some scholars of religious studies are interested in primarily studying the religion to which they belong.
Scholars of religion have argued that a study of the subject is
useful for individuals because it will provide them with knowledge that
is pertinent in inter-personal and professional contexts within an
increasingly globalised world.
It has also been argued that studying religion is useful in
appreciating and understanding sectarian tensions and religious
violence.
Throughout the history of religious studies, there have been many attempts to define the term "religion". Many of these have been monothetic,
seeking to determine a key, essential element which all religions
share, which can be used to define "religion" as a category, and which
must be necessary in order for something to be classified as a
"religion. There are two forms of monothetic definition; the first are substantive,
seeking to identify a specific core as being at the heart of religion,
such as a belief in a God or gods, or an emphasis on power. The second are functional,
seeking to define "religion" in terms of what it does for humans, for
instance defining it by the argument that it exists to assuage fear of
death, unite a community, or reinforce the control of one group over
another.Other forms of definition are polythetic,
producing a list of characteristics that are common to religion. In
this definition there is no one characteristic that need be common to
every form of religion.
Causing further complications is the fact that there are various secular world views, such as nationalism and Marxism,
which bear many of the same characteristics that are commonly
associated with religion, but which rarely consider themselves to be
religious.
Conversely, other scholars of religious studies have argued that the
discipline should reject the term "religion" altogether and cease trying
to define it.
In this perspective, "religion" is argued to be a Western concept that
has been forced upon other cultures in an act of intellectual
imperialism. According to scholar of religion Russell T. McCutcheon, "many of the peoples that we study by means of this category have no equivalent term or concept whatsoever". There is, for instance, no word for "religion" in languages like Sanskrit.
Well-conducted, and with good health status.
1. High school academic transcript
2. Passport photo
A recent passport-sized photo of the applicant
3. Photocopy of valid passport
With name, passport number & expiration date, and photo included
4. Certificate of HSK
Certificate of HSK (Chinese Proficiency Test),No need for English medium programs
5. High school graduate certificate
Graduation certificate in languages other
than Chinese or English should be translated into Chinese or English and
be certified by notarization.
6. Official certificate of employment
Must provided if you have worked, no need to provide if you haven't.
7. Resume
Written in Chinese or in English
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