臺灣博碩士論文加值系統

羅馬帝國時期的基督徒殉教除了是現代宗教性自殺的可能起源，它對於早期基督宗教形成反對自殺的意見也有相當的影響力。在發生自願性殉教之前，基督宗教不但對殉教議題不重視，也尚未形成對自殺的明確態度。相對地，在發生自願性殉教之後，基督宗教的知識份子開始討論如何殉教才是合適的，此時他們對自殺的討論還不常見，即使有對於自殺的討論，其討論也是作為回答如何殉教的基礎。直到Augustine對於過去處於邊緣地位的種種關於自殺的零星討論作一次有系統的整理，並透過主張忍受在世的一切苦難是基督徒的美德，才確立了基督宗教日後反對自殺的立場。不過，殉教的這種社會學意涵在Durkheim的《自殺論》一書中是看不見的。對Durkheim而言，殉教只是一種利他型自殺，而基督宗教是一個自始就反對自殺的宗教。然而，如果基督宗教自始就反對自殺，殉教，尤其是自願性殉教，為何有發生的可能呢？這是《自殺論》中一個被Durkheim遺落的問題。為了瞭解這個現象，本論文試著從知識社會學的角度提出可能的解釋。

第一章 導言‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧1
第二章 文獻探討‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧4
第三章 基督宗教殉教的歷史‧‧‧‧‧‧‧‧‧‧‧‧‧12
第一節 受迫害的基督徒‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧12
第二節 基督宗教的思想起源‧‧‧‧‧‧‧‧‧‧‧‧‧16
第三節 基督宗教定義了西方受苦的意義‧‧‧‧‧‧‧‧21
第四章 Durkheim自殺理論的知識社會學考察‧‧‧‧‧‧29
第一節 十九世紀末法國的社會背景與Durkheim‧‧‧‧‧29
第二節 Durkheim的科學理性主義‧‧‧‧‧‧‧‧‧‧‧36
第三節 解構Durkheim的自殺理論‧‧‧‧‧‧‧‧‧‧‧50
第五章 結論‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧63
參考文獻‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧‧68

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