论生活意义的现代性基础及其问题

尽管生活意义是一个萦绕于所有时代的永恒问题,但生活意义的现代形态和传统形态的重要区别提示我们不应当忽视生活意义的现代性基础及其问题.现代性是当代人生活意义的总体、隐性的基础,并从根本上规定着生活意义的体验结构和表达路径,其中个人主义和主体性原则共同构成了这个基础的主要内容.个人主义和主体性原则在支撑和充实当代人生活意义的同时,也造成了预设虚假、自恋指向、视界狭窄和精神孤独等诸多问题.     

英语专业一年级学生阅读现状分析与对策

以包头师范学院英语专业一年级学生为调查对象,其阅读中存在的问题有：阅读速度较慢,阅读习惯不良,阅读策略使用率不高,阅读量不足等。改善学生阅读现状的教学策略有：拓宽阅读范围,培养各种阅读方法和技巧,发挥学生学习的主体性,进行有效的教学检测等。     

新生代农民工主体性建构: 语言认同的视角

主体性建构是农民工形成自我认同,嵌入城市社会结构的表征.文章通过东莞市的个案,从语言认同的视角分析了新生代农民工的主体性建构问题.作者认为,流入到东莞打工的新生代农民工积极学习粤语的行为表现,不仅是一种生存策略,更是一种建立社会关系,努力嵌入当地社会结构的自我定位.他们通过语言这个渠道进行自我包装、印象管理,克服在社会流动中遇到的文化隔阂,试图跟随社会变迁的脚步实现城市融入,完成自我的主体性建构.     

基督禅与佛教自觉

基督禅最早出现在耶稣会士乔史顿1971年出版的专著《基督禅:冥想之道》。基督禅是为基督徒而设,既不代表一种新的禅修方法,也不需要放弃基督教的信仰,而是要让基督徒多一种适应现代社会的信仰方式,强化他们对天主、上帝的领悟。这个概念的提出,是20世纪60年代天主教梵二会议积极推动宗教对话的重要成果。禅并不只属于佛教,基督教可以在东方禅师的帮助下挖掘与发展自己的禅法。其次,这个概念推动了佛教在西方的传播,刺激了欧美国家的佛教自觉。现代社会的佛教自觉,因此常以宗教对话为沟通手段,积极入世。     

Citizen Bodies: embodying citizens – a feminist analysis

The starting point for this paper is that bodies give substance to citizenship and that citizenship matters for bodies. However, the growing literatures on the body and on citizenship rarely 'speak to each other' in any straightforward sense. Feminist theory has made a significant contribution to both fields of thought,but once again the connections between these fields tend to be passing and underdeveloped. Feminist literature on citizenship – for example in discussions of participation – increasingly offers a critique of the model of the disembodied (supposedly universal) citizen as exclusionary and advocates taking bodies seriously (Lister; Yuval-Davis). Yet bodies appear in such discussions in quite limited ways and remain instrumentally conceived. On the other hand,the growing work on the body fromcontemporary feminist theorists has designated the body a political site par excellence (Grosz). Nevertheless, these writings are typically relatively abstract and philosophical, tend to perceive corporeal politics in circumscribed ways, and are positioned at a distance from political theorizing about implications for citizenship. We intend to consider how to flesh out the bodily element in feminist citizenship literature and how to interrogate the contextual sociality of the political in recent feminist theorizing of the body, in order to suggest ways of thinking about citizen bodies and related future directions for policy-making.     

Editorial

This paper is primarily concerned with examining how the current re‐emergence of psychosocial theory, mainly emanating from sociology, is useful for informing social work theory. Firstly it considers two extended examples of the limitations and/or contradictions in current theory for social work (that of linguistic determinism and postmodern versions of identity), and suggests how psychosocial theory offers ways forward for understanding and practice. The paper then considers two particular strengths in psychosocial theory: the ability to offer a ‘rich’ conceptualisation of the subject, and the equalising of worker and service user implicit in the theory. A further section looks briefly at the recent application of psychodynamic principles in social work practice, as ‘relationship‐based practice’. It then briefly considers some further implications for research and ‘evidence’ for social work. The paper's final section offers a discussion of two potential limitations in applying psychosocial theory in practice, before concluding that overall psychosocial theory is both productive, useful and appropriate for social work.     

Becoming a Social Worker: Chris' Account

Chris Murray, a young African-American male, admitted on a scholarship to a social work masters program, reflexively explores his negotiation of difference in dialogue with an Australian female social work educator twice his age. Standpoint theory and the concept of intersectionality are used to frame Chris' experiences at a private northeast US university after achieving an undergraduate degree in his southern home state. His initial access to university came through military service. Chris was interviewed by the author as part of her international study project examining social work students' experience of diversity in the classroom. The open-ended interview was designed to allow self-identity of difference. Chris ethnographically recounts to a stranger a subjectivity statement of who he is in relation to studying social work. Chris' story works the hyphen between the binary of subjectivity and objectivity through the particulars of his personal history and world-view and his expectation that I as a social work educator share his seeking of social justice. His detailing of what moved him to become a social worker and contextual complexities negotiated along the way connect to wider discourses on how agency and structure play out in lived experience in seeking social justice.     

How Objects Believe for Us: Applications in Organizational Analysis

This paper analyzes the concept of belief in contemporary organizations. Most studies tend to envisage belief as something internal to the thinking and feeling person. We argue, however, that belief does not only reside ‘inside’ the individual subject but also in an external economy of objects and rituals. What we call the ‘objectivity of belief’ highlights how various things such as commodities, artefacts, machines and even other people may believe in our place. We develop these ideas by drawing on a rich tradition of social theory that includes Marx and ?i?ek, and apply it to the study of objects, belief and power in contemporary organizations.     

藏彝走廊边缘群体的主体性表达——羌寨罗达的文化意义

多族群地区中,族群文化互动是一个客观事实,也是人类学研究的经典话题,探讨文化互动中边缘群体的主体性则是新近人类学关注的主题之一。在藏彝走廊地区,羌族在吸收藏族的罗达后,根据自身社会结构、信仰和认知方式对罗达进行了积极的生产和维持。这是一个文化经营的过程,它体现了身处边缘状态的羌族利用自身观念和价值创造文化与保持身份认同的主体能动性。探讨边缘群体的主体性表达有助于深化和拓展华夏边缘论,超越中心与边缘的对立,同时也有利于思考全球化时代地方     

Mobility Regimes in Practice: Later-life Westerners and Visa Runs in South-East Asia

Abstract

Studies of Western migrants in South-East Asia emphasise the importance of privilege, work and location within national boundaries in the construction of contemporary subjectivities. This article examines the role and relevance of cross-border mobility through the eyes of older, Western ‘visa runners’ with limited financial resources. Drawing on migrant experience of dwelling in and moving through Penang, Malaysia, I address the ways in which the mobility regimes of immigration frameworks and visa regulations become a formative aspect or otherwise of social practice and belonging. In focusing on the personal and social experience of visa running, this article transcends a methodological nationalist focus on identities and subjectivities within national spaces and highlights the variable role of people, places and life history in the forming of multi-layered attachments across national spaces in South-East Asia.