乡土社会“中心个人”的文化生产与当代转型--以河南省路村调查为例

从差序格局入手,讨论并澄清“中心个人”的概念与内涵;以河南省路村的田野调查资料为例,阐释了成功“中心个人”所需具备的文化特质：会做人、公平公正、为集体利益考虑。这三个特质形成递进结构,一起建构了“中心个人”的文化生产。在后集体时代的当下,文化生产的结构发生了根本变化,公平公正与为集体利益考虑日益为个人利益合理化所替代,“中心个人”呈现出痞子型人物的趋势;借助克里斯玛权威概念,分析了“中心个人”具有的草根权威特征,进而深化对乡土社会地方政治的理解。     

Shaping Perceptions of Sarah Palin’s Charisma: Presentations of Palin in the 2008 Presidential Election

Research has shown that male politicians are often stereotyped as stronger leaders than female politicians. This research, however, has taken a fairly narrow view of leadership. In the business organization literature, a leadership style called charismatic leadership is treated as a multidimensional concept, with feminine and masculine attributes. While scholarship has considered factors that shape perceptions of charisma, it has not looked at the effect of media presentations. This question became especially timely during the 2008 election. Using data from an experiment with voters in Los Angeles County, we show how media presentations impact the feminine and masculine components of Sarah Palin’s charisma. In our analysis, we show that media presentations that highlight stereotypically feminine traits increase perceptions of Palin’s feminine charisma, while those that highlight masculine traits have null effects on perceptions of Palin’s masculine charisma. Partisanship moderates these effects. Moreover, as one might expect, increased perceptions of Palin as a charismatic figure increase positive feelings toward her as a candidate.     

试论电视剧创作与当代中国核心价值观的构建

电视剧参与建构和传播核心价值观具有必然性,这种核心价值观包含和谐的社会关系、家庭关系以及人与自然的关系,建构和传播的方法是运用"中和原则"和塑造"卡里斯马"型人物。     

魅力型领导之我见

文章从领导魅力产生的时代背景说起,以一个新的视角阐释了它的产生和演进过程,即从早期的个人化领导魅力到中期的人际影响型领导魅力,再到后来形成了大多学者所认同的关系型领导魅力。     

法官魅力与司法权威建构——以法官自由裁量权为考察背景

马克斯·韦伯经过系统论证，从合法性角度提出三种权威类型，即传统型、个人魅力型和法理型。其中，法理型权威是我们的治国理念，也是司法遵循法治的基本要求。但是，法官在司法过程中，自由裁量权的运用不容忽视，它会动摇法理型权威的根基。因此，必须在法理型权威中整合进个人魅力型权威，即加强法官个人魅力的建设，这样才能充分保障司法权威的实现。     

让政治课堂闪耀人文之光

人文精神是一种关注人的自由和发展的思想。要在政治课堂教学中贯彻和弘扬人文思想,给予学生更多的人文关怀,就要改变传统的教学模式和教学理念,塑造或构建交互式教学模式,实现科学方法与人文方法的融通;且要特别注重教师的人格修养,以高尚的人格魅力优化课堂教学,营造教学系统中和谐的社会心理气氛,促进学生的个性自由与全面发展,让政治课堂闪耀人文之光。     

佛教慈善事业非营利组织治理结构的局限及其回应

从非营利组织的视角出发,考察中国当代大陆佛教慈善事业的管理机制,发现过分借鉴非营利组织治理结构的科层化运作模式,佛教慈善事业因此存在着合法化危机。这一危机具体表现为非营利组织治理结构对佛教僧团的“祛魅”和“赋魅”,以理性和现代性取代了佛教慈善事业的精神属性。台湾佛教慈善界的“卡里斯玛”支配模式与非营利组织治理结构的结合,是化解佛教慈善事业合法化危机的出路。     

Abolitionists and the Eloquence of Abuse: Revisiting Status and Rhetoric in Social Movements

Current discussions of contentious performances profitably draw upon a revival of theories of culture, emotion, and performance. Yet status theory and status claims-making continue to be neglected in the mix because of their received associations with classical tension theory and unpopular functionalist models of collective behavior. Because most social movement participants are outsiders to the ‘halls of power,’ their dependence upon the rhetoric of status in cultivating moral influence is much more fundamental than previously acknowledged, although this relation is hinted at in Tilly's notion of contentious performances. Efforts to recover status theory navigate between two major mistakes in past theories of collective behavior: the voluntaristic overemphasis of affective manipulation by charismatic leaders, and the deterministic conflation of status with large reified social structures. The concept of reception fields is proposed to refer to the relational, fluid, social–psychological status dynamics between movement leaders and audiences during contentious performances, in which distinction and rhetoric are mutually constitutive. The article situates eloquence or the emotional energy of protest rhetoric in the dramaturgical performance of status dynamics within the immediate reception field. The utility of this approach to status rhetoric is illustrated with respect to American antislavery abolitionism.     

再探“韦伯命题”:中国为何没有出现资本主义?——基于《中国的宗教:儒教与道教》的一种解释

以中国为核心的儒家伦理文化区,虽然其内部也存在宗教,但整个文化区的凝结宗旨是儒家式的伦理文化,即一种以家庭、宗族为基础的文化类型。马克斯·韦伯的《中国的宗教:儒教与道教》以儒家伦理为讨论焦点,从社会生活的诸层面去论证儒家伦理对中国社会的影响,并与西方的新教传统相比较。他着眼于官僚制的阻碍、卡里斯玛的巫术取向以及城市共同体的被压制、救赎宗教的缺失这四个关键特征,去探寻中国在各种社会条件都优于西方的情形下,资本主义未能发展起来的原因。     

道的体验与神秘主义--对史华兹《古代中国的思想世界》中"道家之道"的反思

西方学者大多把道家归入到神秘主义范围,其中,本杰明·史华兹颇具代表性。他在《古代中国的思想世界》中认为道家是“中国式的并且完全自成一格的神秘主义”。这一点对于进一步研究很有启发。本文提出,道家的体道与宗教神秘体验有很多的共通之处,属于神秘体验;但道家并不是有神论,因此它不是关涉宗教的神秘主义;道家关注社会治理,统治者通过神秘体验而掌握不可言说的“君人南面之术”,成为得道者,由此而具有“卡里斯马”品质。