伊斯兰视阈中的文明对话与全球伦理

关于开展文明对话、构建全球伦理的讨论,是自20世纪90年代以来国际学术界的重大议题,中国学术界也积极参与有关讨论,发表了不少独到的意见。但中国学术界对伊斯兰文明在开展文明对话、构建全球伦理方面所具有的独特价值和意义尚缺乏必要的理解和研究。本文通过对伊斯兰文明及其内在精神的揭示,特别是从伊斯兰文明之源的《古兰经》和圣训的原则精神出发,指出倡导文明对话不仅是伊斯兰文明固有的人文精神,而且也是伊斯兰文明的历史传统;同时,构建全球伦理也是伊斯兰文明始终追求的重要目标,伊斯兰文明丰富的伦理思想为今天的全球伦理建设提供了重要的思想资源,开展平等的文明对话,是构建全球伦理的必由之路。     

藏传佛教慈悲伦理与生态保护

"慈爱众生"、"利乐有情"是藏传佛教伦理思想的纲要。"慈爱众生"的伦理观具有生态道德的价值,也是佛教生态伦理的重要内容。挖掘和梳理藏传佛教的生态伦理及其实践的同时,要进一步推动藏传佛教传统生态伦理的现代转换。     

Defacing Levinas: vision,veiling and the ethics of republican citizenship in France

In 2010, the French parliament passed legislation banning the concealment of the face in public in response to a highly publicised debate over the place of the full-face Islamic veil in French society. This essay explores the thus far unexamined relationship between Jewish-French philosopher Emmanual Levinas' ethics of the face-to-face encounter and France's so-called burqa ban. It draws particular attention to the role vision plays in the articulations of ethical comportment between French citizens that were used to justify the burqa ban. In his writing on the face, Levinas remarked more than once that ethics for him is an optics. I seek to demonstrate that his understanding of vision in relation to the face of the Other is a very different optics from that advanced in French anti-burqa discourse.     

重访红土溪——关于瓦乡人的田野调查

对50多年前因王辅世的一篇文章而引发瓦乡人族属大讨论的红土溪进行了回访,描述了瓦乡人在语言、服饰、宗教等文化表征的变迁过程。在现代化背景下对红土溪进行再研究,不仅是与学者进行跨越时空的对话,也可望引起人们对中国族群关系演变的关注。     

The other Chinese: identity work and self-orientalization of Chinese host country nationals in multinational corporations

ABSTRACT

This paper draws on an in-depth case study of narrative identity work to explore heuristically the role of host country nationals in the reproduction of orientalist discourses in multinational corporations (MNCs). Based on this analysis, it presents an identity strategy termed the other Chinese. The other Chinese claims to be in-between the West, that is constructed as superior modern and rational, and China, that is constructed as backwards and chaotic. This in-betweenness allows the other Chinese to take the role of a mediator between locals and expatriates, and at the same time claim superiority towards normal Chinese. Thus, this identity construction is a creative act of hybridization and localization, but it is not subversive to existing power structures in the MNCs. However, as we show, the construction of the other Chinese is not inextricably bound to the field of the MNCs, but is based on a hybrid and creative entanglement of various sources such as class positions and public discourse in China, in which the MNCs only occupy an insignificant role. It is, therefore, to be understood as an aspect of identity construction in China relevant for MNC identity, rather than an aspect of the transnational field of the MNCs.     

伦理传承与法治推进：共同体理念下民族地区和谐劳动关系的双重保障

民族地区劳动关系的和谐发展是中华民族共同体建设的重要内容,二者在经济、文化和社会等方面密切相关。民族地区的市场性、区域性与传承性,使得其劳动关系的和谐发展需要经济伦理和法治机制双重保障。经济伦理是经济活动传承性的写照,从内部支持和保障民族地区劳动关系的和谐发展,法治则是其外部保障。在中华民族共同体理念下,唯有重视伦理传承与法治推进双重保障的互补与统一,才能有效构建民族地区和谐劳动关系。     

The Repetition of Violence: Dialogue,the Exchange of Memory,and the Question of Convivial Socialities

This paper addresses the theoretical issues underlying the repetition of violence in situations where antagonisms between communities have become endemic. It examines the extent to which concepts of narrative identity, translation and the exchange of memories provide analysis with a language for understanding the obstacles to dialogue in these situations. It seeks to establish some of the linkages connecting the mechanisms of formation of identity and subjectivity and the effectivity of history in this process in the form of memories of belonging and community, and of trauma; it highlights the philosophical issues that arise when one considers the ontological and ethical grounds for dialogical exchange and a politics that imagines alternative forms of sociality.     

语言人类学及其在中国的发展

语言人类学是一门交叉学科,它是在人类学的学科背景下产生和发展起来的。西方的语言人类学经历了田野工作、比较分析、理论概括几个阶段。中国是一个多民族多语种的国家,语言人类学的发展有其广阔的基础,加强语言人类学的研究不仅有利于人类学的学科建设,同时对保护语言文化的多样性、不同的语言文化族群相互尊重以及和谐对话都具有重要意义。     

语言人类学及其在中国的发展

语言人类学是一门交叉学科,它是在人类学的学科背景下产生和发展起来的。西方的语言人类学经历了田野工作、比较分析、理论概括几个阶段。中国是一个多民族多语种的国家,语言人类学的发展有其广阔的基础,加强语言人类学的研究不仅有利于人类学的学科建设,同时对保护语言文化的多样性、不同的语言文化族群相互尊重以及和谐对话都具有重要意义。     

读《为什么餐厅里的黑人孩子都坐在一起》——兼论该书对构建中国和谐族群关系的启示

本文对塔特姆(Beverly Danjel Tatum)教授<为什么餐厅里的黑人孩子都坐在一起>一书进行了简要介绍.塔特姆指出,种族歧视是一种体系优势.通过对白人背景下黑人、白人以及其他有色人种特质的精辟分析,她深刻地揭示了美国种族关系的实质,并提出了"促进跨种族对话"来打破沉默的建议.塔特姆的理论观点对于中国的族群关系建设有重要启示.在新的时代背景下,中国不仅要在中华民族背景下了解少数民族,也要在中华民族背景下了解汉族.     

The Great Departure: Rethinking National(ist) Common Sense

This article argues that, in order to overcome the national(ist) common sense that continues to haunt everyday political and scholarly interpretations of mobility, scholars need not diagnose nationalism with greater vigour, but should rather move beyond facile diagnoses of nationalism. The article calls for a meticulous tracing of relations and practices of emplacement and displacement that ubiquitous national(ist) interpretive frames both co-opt and exceed simultaneously. The argument is elaborated on the basis of an analysis of historical articulations of emplacement and displacement in Latvian understandings of ‘the good life’. The article pays particular attention to the ways in which the figure of the migrant has emerged historically as an aberration to Latvian understandings of the good life. It also considers how this ethical configuration is being unsettled through massive labour migration to Western Europe—or ‘the Great Departure’.     

试析民族理念的建构

“民族”显现为二重的存在:既是一种对象实体的存在,更重要的又是一种概念的存在。它是在社会事实的动态过程中才得以提升到国家层面,而获得的一个更具总体性的意指范围。正是凭借理论预设,不同的民族理念在彰显民族存在的某种事实的同时,却遮蔽了其他存在的事实。“民族”这一分类概念确实参与了对象实体的真实构造。民族概念的歧义性,反映了不同研究者所具有的不同的理论切入点、视野差异以及作为概念载体的语言对所有研究做出的理论预设这一根本性的事实。     

关于回族生态伦理的文化透视

围绕人与自然和谐共处的主题,回族形成了一系列独具民族特色的生态伦理思想,涉及人与自然、人与社会及人与人等多个层面。从宗教信仰、生产生活、民间故事等文化视角就回族的生态伦理问题进行探讨,对于该民族实现可持续发展具有现实意义。     

Applying Islamic Norms in Europe: The Example of Bosnian Muslims

Abstract

Is Islamic law still valid in Europe? This paper argues “yes”—though not in the form of hard “law” but rather in the form of soft “norms” which are not state-sanctioned, but still carry heavy significance for practicing Muslims. The paper examines cases where Islamic moral, ethical and in some cases legal norms can be applied in a secular country without clashing with state laws. It further demonstrates that, based on fatawa issued by Islamic scholars in Bosnia and Herzegovina, Islamic norms may still apply for Muslims living in secular European states, although they are not legally binding. This may be illustrated by classifying norms into religious (God's commandment to fast, pray, give alms), moral–ethical (consumption of alcohol, dressing properly) and Islamic legal norms (marriage, divorce, inheritance). The conclusion is that a vast majority of these norms can be adhered to by Muslims either within the scope of guaranteed religious freedoms in civil society or may otherwise be applied without clashing with secular civil laws.     

民族认同的哲学研究

民族认同是民族文化和民族思想被本民族全体成员体认、内化、弘扬、升华的过程,而思想和文化与某种特定存在的利益(物质利益和心理利益)密切相关,即思想和文化一旦成为公共资源就能够产生收益,而且这种思想和文化愈成功,收益就愈大,就越用之不竭。从这一角度而言,民族认同的实质就是在"自我和他者的关系"格式中出现的关于某种利益的博弈。文化相对主义和多元文化论并不是解决民族认同的最佳策略,只有走向对话、寻求互惠的普遍主义才是摆脱民族认同困境的有效途径。     

A Foucauldian journey into the islands of the deaf and blind

This autoethnographic study integrates Foucault's genealogical approach to explore disability, notably deafness and blindness, from historical, social, and personal perspectives. Disability as a modern institution is defined through nuances of language and silence so that power constructs are hidden and continue to evolve through social collusion. Multiple modern circumlocutions intensify the sense of dislocation, emphasising the difference it attempts to conceal, which makes disability a ripe field for ethnographic work. The two men studied, Blind Brewster and Deaf Brewster, led creative working lives that found a small place in history. Both were sustained by a deep piety. The language used to hide disability in the contemporary world is more destructive than protective, in comparison with the blunt labelling of the deaf and blind two hundred years ago when it was a point of distinction, not discrimination.     

从借词看伊斯兰教对维吾尔文化影响的层次

伊斯兰教的东传带给维吾尔文化的影响是深刻的,本文以语言人类学的视角,从日常用语、惯用语及民族心理塑造等方面谈到了来自伊斯兰文化中的借词与维吾尔文化的关系,进一步说明,地处东、西文明交汇地的特殊优势赋予维吾尔文化以开放性和兼容性的特质,使得维吾尔文化在其未来的历程中并不只是成为简单的模仿者而是积极的创造者.     

Queering the war dead: gold star families and the politics of estrangement

ABSTRACT

Contemporary practices of mourning individuals lost to war violence assert correct and incorrect practices of grieving. Successful practices will emphasize the heroism and the sacrifice of the war dead, centralizing the role of American values in the act of dying for one’s country. To not honor the war dead successfully is seen as a betrayal of their sacrifice and an ethical failure. Through a critical reading of Gold Star Families and the identity politics surrounding acts of mourning, I argue that the social norms acting as guideposts for processes of mourning over-determine relationships and identities in ways that perpetuate a violence that is seen as redemptive. Working towards alternatives to these practices, I argue that a queer relationality can disrupt the idealized constructions of redemptive violence constitutive to notions of successful mourning. A queering of the war dead refuses to allow mourning to be dismissed as unsuccessful if grieving is anything other than the assignment of war hero, patriot, or the solidification of an American identity for those killed by war violence. Ultimately, I argue that acts of queering the war dead have potential to challenge the proliferation of dominant practices that tie a militarized redemptive violence to normalized identities.     

From consensual reconciliation to a discourse of friendship

When in multicultural states the concept of reconciliation is tied to national unity in order to institute consensus and stability, the outcome often is exclusion and oppression of those others who do not ‘fit’ or who ‘disturb’ the very consensus and unity reconciliation purports to form. The hidden side of violence embedded in consensual reconciliation is the main theme of this paper. Our aim is to problematize the relations between reconciliation and nationalism on the one hand, and to offer an alternative working concept of friendship on the other. Based on an ethnographic case study of conflict between religious and secular groups in Israel, we examine the language of reconciliation and its semiotic gestures, in order to demonstrate that sentiments of ‘neither/nor’ or ‘either this or that’, when rooted in nationalist ideology of unity, obfuscate identities for purposes of homogeneity, closing the social and cultural space for different others who are present but not included in the discourse of reconciliation. By contrast, a discourse of friendship signifies a movement (rather than diffusion) between social and cultural identities. Our concept of friendship is based on a civic idea of causing no harm to others as a way of life.