内容摘要： 摘要：(西方)现代社会学的许多研究非常潜意识地反映着基督教对欧洲和北美社会惯例的影响。依赖于基督教日历，并通过特定的仪式如冬至、春天、收获季节而强化，并在生命周期如出生、婚姻、死亡仪式中社会角色的塑造，都可以社会学的传导中不知不觉地传播。在传播中，没有对基督教促成了政教分离这样的教义争议的评论，在政教分离中，也没有为行政、立法和司法权力的分离的评论。这些惯例影响着西方流行的关于“社会”本质的概念。
在西方社会的历史中，神圣的启示中的犹太教和基督教信仰启发了社会规范的制定，后来被强化和规范为国家法律。然而，伊斯兰教的实践是建立在对后来的神圣启示信仰基础上的。它不接受教会和国家的分离，也不接受与国家权力的分离。所有的官方行动必须符合先知所揭示的。因此，最近在西方国家穆斯林少数群体的激增，以及试图解释一个非常不同的世界观的勉强尝试，比一个犹太少数民族已经做的更加根本性地挑战了社会规范。
社会学致力于文化自由，以获得一种知识，包括从研究特定社会和那些被视为社会问题的东西中所获得的知识。它试图对抗种族中心主义并独立于西方的偏见。在这方面，社会学的研究区别于社会政策的研究。Ralph Grillo在社会政策领域建立了一个完整而细致的近期议题：由Baroness Cox提出的围绕立法的争议，即法庭将违背《英国平等法2010》的任何决定定罪。整个西方隐含着一个更广泛的运动，其中，根据Grillo的说法，这种运动形式的一部分，是伊斯兰教法的幽灵，即，使妇女处于隐居和从属地位的法律、禁止酒精和非清真肉类和通过鞭笞或截肢对违反者进行惩处禁止，甚至用石头砸死。
Grillo描述了一个“社会-法律-政治行业”，它把许多信仰和来源的人们、许多行业和机构汇集在一起，所有人和机构关注的，不仅仅是政策问题，但是更广泛的，是伊斯兰法和英国法律之间的相互作用及其对英国的穆斯林家庭的影响。在专业人士中，社会学家和人类学家有可能会有独特的贡献。然而，他们的使命不仅仅限于对议题的讨论，因为这些议题是在西方形成的，而且可能是被西方和基督教的偏见所感染了。

Abstract: Abstract: Much of modern sociology reflects, quite unconsciously, the Christian influence on the institutions of European and North American societies. Reliance on a Christian calendar, reinforced by particular ceremonies at midwinter, spring, and harvest, and by the shaping of social roles in life-cycle ceremonies such as those of birth, marriage, and death, may all pass unremarked in the teaching of sociology. Nor, within that teaching, is there comment on the way that doctrinal disputes within Christianity contributed to the separation of church and state and, within the latter, to the separation of executive, legislative, and judicial powers. These institutions influence prevailing Western conceptions of the nature of ‘society’. 

In the histories of Western societies, Jewish and Christian beliefs in divine revelation inspired the formulation of social norms that were later reinforced and regulated by state laws. Islamic practice, however, is based on belief in a later divine revelation. It accepts no separation of church and state, and no separation of state powers. All official action must accord with what was revealed to the Prophet. So the recent growth of Muslim minority populations in Western countries, and faltering attempts to explain a very different world-view, challenge sociological convention more fundamentally than the presence of a Jewish minority has done. 

Sociology aspires to be culture-free, to win a kind of knowledge that subsumes the knowledge gained from studying particular societies and what are perceived as their social problems. It tries to counter ethnocentrism and to be independent of Western bias. In this respect the study of sociology is to be distinguished from the study of social policy. Ralph Grillo has assembled a very full and careful account of one a recent issue in the realm of social policy: the controversy surrounding legislation, proposed by Baroness Cox, that would criminalise any decision by a tribunal if it should be contrary to the UK Equality Act of 2010. Behind a wider movement throughout the West, of which, according to Grillo, this forms part, is the spectre of Shari'a as a law for the seclusion and subordination of women, the prohibition of alcohol and non-halal meats and the punishment of offenders by flogging or amputation, or their death by stoning.

Grillo describes a ‘socio-legal-political industry’ that brings together people from many faiths and origins, many professions and organisations, all concerned, not just with policy issues, but, more widely, with the interaction between Islamic and English law and its implications for Muslim families in Britain. Among the professionals, sociologists and social anthropologists may sometimes have distinctive contributions to offer. Yet their mission is not restricted to the discussion of the issues as they are formulated in the West, for these may be infected by a Western and Christian bias.

作者：Michael Banton, 周学文(译)

来源： 《Ethnic and Racial Studies，Volume 39, Issue 3, 2016》 2016年