康德主体性道德哲学及其教育学意义

18世纪的康德哲学在道德哲学中实现了一次哥白尼式的革命,革命的重要意义之一就在于树立了主体性在道德生活中的地位。康德的道德哲学是从作为人本性的理性和自由出发去寻求一种具有普遍必然性的道德法则。康德强调,人的理性是道德原则的基础,人是道德活动的目的,人的意志自由应体现为对客观的道德法则的遵循,对绝对命令的服从。康德的主体性道德哲学在教育学方面仍给我们以富有意义的启发。     

生活质量研究的两种取向

生活质量研究的兴起与工业化社会所存在的深层危机相关。理性化发展观和人性化发展观构成了生活质量研究的两种取向。人性化发展取向的生活质量研究旨在将生活世界从“理性化”的遮蔽下解放出来，是一种未受到重视但更有生命力的研究。     

主观性与主观化研究

言语主体在说出一段话的同时还表达了他对所说内容的认识情态、评价、态度和情感,这就是主观性,表达主观性的手段就是主观化。历史上,由于学术背景和研究侧重点的不同,对主观性和主观化有不同的理解形成了:人的主体观、自我表现观、视角情感认识观、心理扫描观、主观性的历时观以及主观化的共时、历时观、主观化的共时历时整体观。     

主体间性视域下中国法律发展的主体性重塑

"一体"与"多元"是世界法律发展的最终向度,只有通过多元主体间的对话与交流,才能促进全球法律的融合统一与共同发展。而中国如何以主体性的姿态平等参与全球法律的多元对话,进而获得法律发展的权利和机会,始终是一个历史性难题。在"主体间性"视域下,建立中国的"法律职业共同体",并重建多元、立体和多层次的法律文化结构体系,才能为重塑中国法律发展的主体性提供丰富的理论资源和有效体制保障。     

Rhythms of consumption

The emergence of queer theory has posed an incipient and significant challenge to the essentialism which has typically characterized theories of sexuality. In an attempt to eschew the totalizing effects of the categories ‘gay’ and ‘lesbian’, queer theorists advocate a subjectivity which celebrates sexual difference without concern for achieved or ascribed characteristics. It is this remarkable capacity for inclusivity, attributed most immediately to the gender and race neutrality of ‘queer’, which is of particular interest here. More specifically, this article examines queer subjectivity's relation to a liberal humanist discourse whose purported universality requires the production of abstract, sovereign subjects without concern for their social location. The article in turn examines how the liberal premises which underlie queer subjectivity actually facilitate the reappropriation of ‘queer’ while undermining similar attempts to resignify racial epithets. Far from being a neutral subject position which ensures the liberty and autonomy of its inhabitants, the racial epithet here reinscribes the difference which the ‘queer’ subject and its liberal humanist prototype are perpetually trying to mask. I contend that it is this discrepancy in the capacity to mask difference – via a proximity to or distance from the liberal subject – which permits the reappropriation of ‘queer’ while racial epithets continue to remain taboo in the cultural mainstream.     

中西女性主义翻译对比下译者主体性探析

随着翻译研究的"文化转向",译者主体性问题引起了研究人员的关注。西方女性主义与翻译相结合,女性主义译者从独特的视角体验并指导着翻译实践,彰显出西方女性主义激进的译者主体性。与西方激进的女性主义翻译相比,中国尚缺乏对西方女性主义翻译理论的本土运用,国内某些具有女性主义意识的女译者在翻译中虽能发挥其主动性和能动性,但均采用了具有中式色彩的、比较温和的翻译策略。     

当代中国文化保守主义思潮评析

当代中国文化保守主义思潮从一个侧面表征了中国文化的现代开展从注重"破"到注重"立"之转变的整体自觉,其兴起有其内在的必然性。其积极意义主要有:第一,它有助于在当代中国的文化建设中,进一步增强民族文化的主体性,更好地以我为主地吸收以西方文化为代表的外来文化;第二,它有利于营造一个更为全面、深刻地认识中国文化,更好地批判继承中国文化优良传统的社会性文化氛围;第三,它体现了必须集中全人类多民族的智慧资源以解决"地球村"所面对的共同问题的时代要求。其不足之处表现在:第一,偏狭的文化心态;第二,独断论和一元主义文化观;第三,理论建构尚需进一步加强。     

A CAMERA WITH A VIEW JenniCAM, visual representation, and cyborg subjectivity

Hailed as the originator of the digital camera 'homecam' phenomenon, Jennifer Ringley has garnered national media attention for her website, JenniCAM (Ringley 1998c), which offers viewers a constant window into the bedroom of a young woman through internet technology. Using the JenniCAM website as my primary text, I examine how Jenni integrates flesh and machine in the formation and display of a cyborg subjectivity, a hybridized identity (re)presented through the new technology of the digital camera. Towards that end I use feminist film theory to demonstrate how the construction and display of the female body-via the medium of digital camera-transforms our readings of gendered bodies as sites of knowledge production and pleasure. I assert that JenniCAM, a cyborg subject created through the integration of the electronic image and the internet, exposes more than just flesh. JenniCAM reveals cultural tensions surrounding epistemological conceptions of vision, gender, and identity and raises questions for future conversations regarding the role of technology in the representation and construction of gendered subjects.     

试论译者的主体性及其制约因素

本文探讨在翻译过程中译者主体性的发挥及其制约因素。     

The sociology of subjectivity, and the subjectivity of sociologists: a critique of the sociology of gender in the Australian family

In this era of reflexive sociology it is commonplace that subjectivity is of great sociological concern, and that the comprehension by social researchers of their own subject position is essential. Still, old habits die hard. Focusing on selected texts in the sociology of the Australian family, this paper traces the effects of failing to focus the sociological gaze on subjectivity and its variation across society. Highlighted are some patterns of analytic misconstruction of subjectivity, especially the substitution of measurement for a theory of practice, and the projection by sociologists of their own class-specific subjectivity onto society at large. Ultimately, this misconstruction turns works like those discussed in this paper into a powerful denial of alternative subjectivities, and a reinforcement of the socially dominant perspective.