Thisthesislaunchesdiscussfrommakingtrackfortraceoriginallyandcenteringontheessenceofcivilizationandmankind＇scivilizationwhichisdiversityorunitary，Atthesametime，ithasmadetheanswerthattherearegeneralcharacteranddiversitybetweentheIslamiccivilizationandthewesterncivilization，Thearticlepointsoutthatmankind’scivilizationisdiversityandvariouscivilizationcannotexistbyitself，Firstly，theyshouldkeepthemselvesindependence，Thentheycanlearnmutually’absorbmutually’givemutuallywitheachother，Inthisway，itcanmakevariouscivilizationdevelopedcontinuouslyandenrichthemankind’scivilizationtopromotethehuman’sharmoniousdevelopment。
TheSubstanceoftheIslamic－ConfucianismDialogue———TheConflictandSyncretismbetween“Religious
Nationality”and“CulturalNationality”
ShaZong－ping
ThewriterthinkstheIslamicreligionisthecentralfaithandalsothefoundationalself－identityoftheMuslim，sotheMuslimcanbecalledas“religiousnationality”，TheConfucianismisthebasicself－identityofChinesenationality，sotheChinesecanbecalledas“culturalnationality”，ThereforetheIslamic－Confucianismdialogueissubstantiallytheconflictandsyncretismbetween“religiousnationality”and“culturalnationality”，Theconflictandsyncretismprocessedinthreestates，First，theconflictbetweenthecoreideas，theChinese“culture”replacedtheIslamic“religion”，Second，asa“foreignreligion”，theIslamtriedtoexpressandadaptitselftothenativeculture，Third，thatisthebornof“ChineseIslamicculture”。
EliminatingLatentObstaclesofDialoguebetweenCivilizationsSettingSailsforBuildingaHarmoniousSociety———AGlimpseofMisunderstanding＆MisinterpretingofIslamonMediaandPublicationsinChina
MinWen－jie
Dialoguebetweencivilizationshasbecomeamainthemeinthemodernera;tobuildaharmonioussocietyhasbecomeacommonunderstandingforChinesepeople，Despiteaffirmdiversitiesanddifferencesofworldcultures，differentculturesneedtoknoweachother，thuscanunderstandeachother，Onthebasisofunderstanding，differentculturescanbemagnanimousandtoleranteachother，dialogueeachother，thusfurtherwritechaptersofharmonyofallhumanbeings。
ForbeingshortageofknowledgeaboutIslamiccultures，therearesomanyerrorsandmistakesforintroducingandreportingIslamonmediaandpublications。
Inthisarticle，theauthortake“theCreator”and“theHolyQuran”asexampleswhichwaswidelymisunderstoodbyChinesepeople，putforwardtopersonalviewpoints，ifthereareanyerrorsormistakes，hopingexpertsandscholarscriticizeandcorrect。
CultureChallengeThatIslamicEconomicModernizationwillFaceinEraofGlobalization
FengLu－lu
Economicmodernizationhasobviousculturefeaturethatfocusthewestculture，soconflictionIslamicculturewithglobalizationculturejustmeansconflictionIslamicculturewithwestculture，Westculturehastwocores:modernismandindividualism，butIslamiceconomiccultureisbelongingtonormalculture，FromtheviewofinternationaleconomicenvironmentandthetraitsoftheIslamiceconomicmodernization，globalizationjustmeanschallengeswhichnotonlycomefromtechnologyandsocialeconomy，butalsofromcultureandpolitics。
OnProf，Nasir’sViewofIslamicPhilosophy
ZhouChuan－bin
Fromthe19thcenturyonwards，withtheriseofthedisciplineofthe“historyofphilosophy”，combinedwiththedevelopmentofOrientalstudies，manyWesternscholarsbegantheirstudiesonIslamicphilosophy，FromaEurocentricview，theydefinedIslamicphilosophyasakindofMedievalformwhichhadcometoanendwithIbnRushdorsoonthereafter，ThiskindofviewhasbeenwidelyacceptedamongscholarsofWestandEastincludesMuslimthemselves，ThemostfamousIslamicphilosophertoday，Prof，SeyyedHosseinNasr，sharplypointedouttheOrientalsbackgroundofthiskindofview，proposedtocarryingoutakindofviewofIslamicphilosophyitself，bringingforwardacontinuedhistoryofIslamicphilosophy，whichhasaprincipalsignificanceinthestudiesofIslamicphilosophy，Thispaperisconsistedoffourmainparts:theOrientalspatternofIslamicphilosophystudies;theconceptof“Islamicphilosophy”accordingtoProf，Nasr;thecontinuitythroughtimesofIslamicphilosophyaccordingtoProf，Nasr;theUnityinDiversitypatternofIslamicphilosophyaccordingtoProf，Nasr;and，ashortsummary。
TheTranscendentUnityofPluralisitcReligions———FrithjofSchuon’sPerennialPhilosophyandReligiousPluralism
LiLin
FrithjofSchuoniswellknownastheadvocateofperennialphilosophy，ThisthesisanalysesthereligiouspluralismofSchuonfromthreeaspects，thatis，thedistinctionbetweendogmaticaffirmationandspeculativeformulation，thedivisionbetweenexotericismandesotericism，thetranscendentunityofreligions，Bythedistinctionbetweendogmaticaffirmationandspeculativeformulation，Schuonrevealedthereisexiststheexotericaspectandesotericaspectinallreligions，Whiletheformerisoutwardandapparentfacetofreligion，thelaterrepresentstheinner，essentialandperennialnucleusofdifferentreligions，FromSchuon’sperspective，alltheouterreligioustraditionsaroundtheworldarethevariantformsofthesameesoterickernel，ThearticlealsodiscussesthecritiquesofotherscholarsonSchuon’stheoryandregardstheproblemoftherelationshipbetweenexotericformandesotericnucleusandtheproblemofcommongroundastwokeyissuesinSchuon’stheory，TheauthorilluminateSchuon’sreligiouspluralismcanbetracedbacktohisSufismthought，Infact，SchuonhimselfistheheritorofAlawīOrder，whichbelongstooneofthemostimportantSufismsectsShādhilīOrder，Attheendofthearticle，theauthorshowsthatSchuon’sthoughthadthesignificanceofedificationtothescholarsonthetopicofcontemporaryreligiouspluralismandfiguresthatSchuon’stheoryofconstitutingaunitiverelationshipamongallthereligionscenteredontheesotericnucleuscanbecharacterizedasatranscendent－unitivereligiouspluralism。
OntheViewofBeingTheologyofMohammedAbdul
MaFu－yuan
Thequestionofbeingtheologyisimportanttopicintheeastandwestcivilization，especiallyinthestudyofreligion，whichisimportantquestionofstudydialogueamongreligiontoo，Actuallynopeaceisamongeachreligion，nopeaceisamongeachnationality;nodialogueisamongeachreligion，nopeaceisamongeachreligion;nostudyoffoundationofeachreligion，nodialogueisamongeachreligion，SoletpeopletohavespecificunderstandingtotheviewofMuslimscholarswhobelieveinIslam，thepapercarryonstudytothedeductionofbeingandtheexplainingofthenecessityBeingofMohammedAbdulthathasgreatinfluenceintheIslamworldandbecalledIslammodernistindepth。
HenryCorbinUnderstandsofMullaSadra
TranslatedbySunJun－ping
HenryCorbin’sUnderstandingofMullaSadramakeshimdistinguishedinatleastthreedifferentwaysasaMullaSadrascholar，ItreflectsMullaSadra’sInfluencestohim，HenryCorbinpointsoutthevalueofMullaSadr’sIslamicphilosophy。
Reflectionon“InternalDialogue”ofIslaminChina
TanTian
InternalDialogueofIslamisminChinaisnotonlyareally－existedissuebutanewissueinwhichpracticeisaheadoftheoreticalresearch，It’stheresponsibilityforeveryscholarstudyingIslamisminChinahowtotakeadvantageofthepossiblepushofglobalizationto“InternalDialogue”，throughthepracticeoftheconstructionofaharmonioussociety，topayattentiontoandrespondthedemandofreality。
CulturalExchangeandSocialHarmony———AThinkingofIslamandProblemsofBuildingaHarmoniousSociety
ZhangShi－hai
InChina，especiallyduringthepracticeofbuildingaharmonioussocietyinnorthwestareas，rightlyrecognizingpositionanditsroleofIslam，fullyexertingIslam’spositiverole，makinginteractionsamongallthefactorsofaharmonioussocietyformedanactivecirculations，thuscreateaharmoniousdevelopmentenvironmentwhichsafeandunite，topushforwardwesterndevelopmentandbuildingawell－offsocietywhichisundertakingsmoothly，Itisundoubtedlyverynecessaryandimportant。
ThearticlemadeatentativestudyonIslamandproblemsofbuildingaharmonioussocietyfromtheangleofculturalexchange，thinkingIslamiccultureisapartofChineseculturethatisinseparable，itisapositive，pushingpowerofbuildingaharmonioussociety，RichideologicalresourcesofIslamthatfavoredtobuildingaharmonioussocietyshouldbefullystudyandspread;itshouldbepushexchangesanddialoguesbetweenIslamiccultureandChinesemain/branchculturesall－directionsandmulti－levels，Therefore，tryoureffortstodecreaseortoremovemisunderstandingsandcontradictionsthatwascausedbyculturaldifferences，Atthesametime，strengtheninguniteofallnationalities，buildingaharmonioussociety。
Dialogue，Self－IdentifyandIdentityNegotiating———DiscussionsandReflectionsIgnitedbyaHuiChristianFamily
ShuiJing－jun
ThemeetingofChristianitywiththeHuiNationalityinCentralChinahasgivenbirthtoanewreligiousgroup，theHuiChristians，andthusleadingtodiscussionsandreflectionsoftheidentityissue，Changesandreconstructionofselfidentity，aswellastheincreasinglydiversifiedethnicidentification，haveledtoaconstantidentitynegotiation，Intheprocessofdialoguesinvolvingmulti－participants，religioustolerancehasbeenacceptedbymoreandmorepeople，Withthat，thetraditionalreligiousMuslimsarechangingfromaconvention－directedgroupintoonethatismoreinitiativeinseekingforitsselfidentity。
TheInfluenceofPersianLanguageandCultureonIndiaandtheMuslimSocietyinChina
WangFeng
Iran，IndiaandChinaarethethreerapidlydevelopingcountriesinthewest，southandeastofAsia，Eachofthempossessesthegloriousancientcivilization，havingexertedasignificantinfluenceonthedevelopmentandculturesofman，Inthelightoflinguistic，archaeological，historic，religious，ethnologicalandanthropologicaltheories，thispaperexplorestheproblemsoftheoriginofIndian－IranpeopleandtheinfluenceofPersianlanguageandcultureonIndiaandtheMuslimsocietyinChina，Theideasadvancedarecomparativelyoriginalsofar。
TheTheoriesAnalysistotheEvolutionoftheUrbanHui’sSocialSpaceSpatialComparisonwithAmericanEthnicGroupsofChicagoCity
LiDe－kuan
ThistexttriestosetupthesocietyspaceoftheHuinationalityevolvesthetheoriesinthecity，firstly，lookingbackthetwiceresearchgeneralsituationoftheHuinationalityofcity，andcarryongeneralizetothetypeofthetraditionalcitytheHui’scommunity，thenbuiltupthespacetoevolveofentergraduallywiththemutationmodel，putforward“anti－bounded－neighborhoodmodel”，andcarryonwith“bounded－neighborhoodmodel”inAmericanChicagomoreanalytical，thusforcityMoslempeoplethevalueofthesocialspacechangeprovidedanewresearchangleofview。
TheConstructionofEthnicIdentityandSocialIntegrationinExtensiveScatteredSituation———AnAnthropologicalStudyofSocialInteractionStructureamongHuiMuslimCommunities
YangWen－jiong
ItisadistinctivefeatureofHuiMuslim’sgeographicaldistributionthatislarge－scalescattereddistributionandsmall－scalecompactethniccommunitiesinChina，MypaperthemeishowstructureandwhatresourcesHuiMuslimconstructsethnicidentityanddevelopssocialintegrationinextensivescatteredsituation，InthelightoftheoriesofanthropologyandsociologysuchasWilliamSkinner’smarket－economicspacetheory，BranislowMalinowski’s“kularing”theoryandsocialnetworktheory，thepapermainlyanalyses7structuresofsocialinteractionnetworkamongHuiMuslimcommunitiesandotherethnicgroupssuchasHuiMuslim’scommercialnetwork，Islamiceducationalnetwork，across－regionalreligionorganizations’network，across－communities’marriagenetwork，across－regionalmediacommunication’snetwork，modernmassorganizations’networkandnetworkofinteractionbetweenHuiMuslimandotherethnicgroups，Basedonthesenetworkstructures，dependingonresourcessuchasmaterials，symbolsandfeelingsreciprocalcommunication，extensivescatteredHuiMuslimconstructsethnicidentityanddevelopssocialintegration，whichshowthatlarge－scalescatteredHuiMuslimsocietyisnotculturalfragmentsratherthanculturalsystemandculturalpatterninChina。
TheAdaptationandDevelopmentofHui＆IslamicCultureinCourseofUrbanization———TakingWuzhong，NingxiaasExamples
ZhangJian－fang
Urbanizationisaninevitabletrendinthedevelopmentofmodernization，Beingaprocessofmigrationandeconomictransformation，urbanizationalsowitnessesthetransformationofsocialculture，LocatedinthesouthernplainsofNingxiaHuiAutonomousRegion，WuzhongcityisanassemblingareaoftheHui，ItsurbanizationhasbeendefinitelyexertingmuchinfluenceuponthetraditionallifestyleandreligiousactivitiesoftheHuiMuslims，BasedonthefieldresearchintothepresentconditionofIslaminWuzhong，thechangesanddirectionscausedbytheurbanization，thisthesisprobestheadaptationanddevelopmentoftheHuiIslamiccultureintheurbanizationofthecityinquestion。
OntheDisappearanceoftheHuiNationalityCommunityandReflectionsontheDevelopmentofHui＆IslamicCulture
ZhangCheng＆MiShou－jiang
Nanjingisthemostpopulation－concentratedinshorecityinthesoutheastareaoftheHuinationality，SincetheIslamicsocietyhascomeintothereintheMingdynasty，However，astheremovementoftheqijiawanHuinationalitycommunitywhichisthetypicalcommunityoftheHuinationality，itcallsforourconcernbothuponthephenomenonofthedisappearanceoftheHuinationalitycommunityandtheproblemoninheritingoftheHui－culture，ThedisappearanceoftheHuinationalitycommunityisnotonlyduetotheexternalfactors，butalsoresultofitsinnerfactors，suchasitsowneconomicallivestyle，theformofitscommunityandthedifferenceinitseducationway。
Infact，toprotecttheHuinationalitycommunityanddeveloptheIslamicculture，ontheonehand，thegovernmentshouldtakesomeactivitiesconsciously，ontheotherhand，itdependsonitsownculture－consciousnesswhichneedstoconstantlyreflect，summarize，absorbdistinctcultureintoitsownculture，andfindoutmoreinnovativewaystosettleproblems，ThankstotheIslamiccorevalueanditshistoryofIslamicculturedevelopmentwhichhaveprovideusausefulmentalitytool。
VisitationtoIslamicSacredShrinesofHuiinNingxiaHuiAutonomousRegionofChina
TakahashiKentaro
Visitation(ermanli)toIslamicsacredshrines(gongbei)oftheHuiismostlycarriedoutingroups，whicharecomprisedofmembersofeachlocalcommunity，Sincelocalcommunitiesplayanimportantrolethroughthewholeprocessofvisitationsuchastheperformanceoftherituals，socialrelationshipsamonglocalcommunitymembersareintensifiedthroughvisitation。
EthnicalGroup“MongolianHaoteng”inAlashanPrefecture———TheInitialFieldInvestigationReportofMongolianMuslimGroupinAlashanPrefecture
MaPing
“MongolianHaoteng”isatitleforapartofMongolianMuslimwhobelievesinIslamandinhabitinthenortheastareaofAlashanLeftBannerofAlashanPrefectureofwestInnerMongoliaAutonomousRegion，Theauthortogetherwithcolleaguesexperiencedseveralyearsfieldinvestigations，undertookrelativelystudiesonthisparticularethnicalgroup，trytofindouttherealsituationcompletely，madeclearabouttheethnicalgroup’sgeographicdistribution，populationamount，surnamesofthepopulation，ethnicalsources，self－callandother–call，ethnicalrecognitionandculturalconsciousness，uniqueethnicalimpartandinherit，uniquereligiousbelief，uniqueethnicalpsychologicalqualityanddevelopmenttendency，butalsothroughcomparisonbetweenhistoricalliteratureandrealstatus，clearingawaysomeconfusedrecognitionsevensomeinaccurateviewpointsintheacademiccircle，thusmadethe“marginalgroup”whichisobviouslydistinctwithMongolianononehand，andhasquitedifferenceswithMuslimMinoritiesontheotherhand，iscapableoffullylayingoutbeforeacademiccircleandcommonpeople。