首页 | 本学科首页   官方微博 | 高级检索  
文章检索
  按 检索   检索词:      
出版年份:   被引次数:   他引次数: 提示:输入*表示无穷大
  收费全文   116篇
  免费   9篇
民族学   7篇
人口学   4篇
丛书文集   22篇
理论方法论   5篇
综合类   70篇
社会学   16篇
统计学   1篇
  2023年   1篇
  2022年   2篇
  2021年   1篇
  2020年   1篇
  2019年   4篇
  2018年   5篇
  2017年   3篇
  2016年   4篇
  2015年   2篇
  2014年   18篇
  2013年   11篇
  2012年   8篇
  2011年   3篇
  2010年   5篇
  2009年   3篇
  2008年   8篇
  2007年   9篇
  2006年   12篇
  2005年   5篇
  2004年   5篇
  2003年   4篇
  2002年   3篇
  2001年   5篇
  1999年   1篇
  1995年   2篇
排序方式: 共有125条查询结果,搜索用时 15 毫秒
1.
Research on family history argues it performs the task of anchoring a sense of ‘self’ through tracing ancestral connection and cultural belonging, seeing it as a form of storied ‘identity‐work’. This paper draws on a small‐scale qualitative study to think further on the identity‐work of family history. Using practice theory, and a disaggregated notion of ‘identity’, it explores how the storying of family histories relates to genealogy as a leisure hobby, a form of historical research, and an information‐processing activity; and examines the social organization of that narrativity, where various practical engagements render certain kinds of genealogical information more, or less, ‘storyable’. Key features of ‘identity‐work’ in family history, such as the construction of genealogy as a personal journey of discovery and identification with particular ancestors, emerge as a consequence of the procedures of family history, organized as a set of practical tasks. The paper explores ‘identity‐work’ as a consequence of people's engagement in specific social practices which provide an internal logic to their actions, with various components of ‘identity’ emerging as categories of practice shaped within, and for, use. Focusing on ‘identity’ as something produced when we are engaged in doing other things, the paper examines how the practical organization of ‘doing other things’ helps produce ‘identity’ in particular ways.  相似文献   
2.
道统,就是按照某种认定的“道”为原则而甄选出一系列具有代表性的历史人物,并依某种顺序编排成一个谱系。道统说并非古已有之,唐宋以后则颇为兴盛。但究竟何为道统之“道”,则各家的界定均有不同,或偏于外在的规则,或偏于内在的本心,或诉诸社会的道德实践,或究心于空灵玄妙的内圣工夫。由此建构起来的“统”,也不尽相同,有此家认定的人物,他家予以否认者,反之亦然。倡导儒家的道统说,有必要辨明所要弘扬者是何种道,所要传承者是谁之统。  相似文献   
3.
本文基于尼采的早期著作《朝霞》,对尼采的“冲动”学说进行解读。尼采引入冲动一词源于对于道德的批判,以表达他对于人的自我的全新理解。本文致力于从概念上廓清尼采使用的“冲动”一词,归根结底,“冲动”的概念可以通过诉诸价值、欲望和行动三者之间的内在统一而进行说明;考察了冲动的来源,冲动的演化过程,以期能够解释“冲动”何以被视为一系列汇聚起来的集合体;最后,对“冲动”本质上可以用目的论来说明的观点进行反驳,提出一种更为合理的谱系学的理解。  相似文献   
4.
While discourses that define and demarcate young people such that they become legitimate targets of negative practices of marginalisation and exclusion have not disappeared, these are no longer the dominant discourses and modes of governing youth. Constructions of youth as self-determining subjects and empowerment polices of youth participation increasingly animate contemporary approaches to governing young people throughout the West and beyond. Until recently, the dominant critique of such developments consisted of accusations of failed attempts to realise certain principles in practice or of their ideological functions. There is however an emerging critical youth studies literature that analyses such developments drawing on the work of Beck and Foucault’s notion of ‘governmentality’. In this paper, I argue that while these studies challenge some of the assumptions upon which such developments rest, they are yet to challenge the extent to which these contemporary ways of constructing and governing youth are new. Using Foucault’s genealogical method my research traces an unacknowledged nineteenth century history of these common ways of constituting and governing youth today. To conclude I consider the strategic usefulness and ramifications of these findings for critical youth studies and policies of youth participation.  相似文献   
5.
Wellbeing has become a keyword in youth and social policy, a construct deployed as a measure of a good life. Often associated with physical and mental health, wellbeing encompasses numerous indicators, from subjective experiences of happiness and satisfaction to markers of economic prosperity and basic human needs of security. This article examines wellbeing as an organizing concept in discourses on young people and argues for defamiliarizing its truth claims and cultural authority by investigating what wellbeing does. We begin by examining the rise of wellbeing, drawing attention to its conceptual muddiness and ambiguity. Framed by the Foucauldian notion of problematization, the analysis proceeds along two routes: first, through an historical consideration of wellbeing as a relational concept with antecedents, focusing on ‘self-esteem’; and second, through a reading of wellbeing in contemporary educational policy. Informed by Somers' historical sociology of concept formation and Bacchi's critical policy analysis, we illuminate the mixed dimensions of wellbeing's reach, placing it within longer traditions of youth studies and psy-knowledges and showing its transformative promise as well as its individualizing effects. In doing so, we elaborate a methodological approach that can be adapted to examine other keywords in youth studies and social policy discourse.  相似文献   
6.
解继丽  扶斌 《学术探索》2014,(1):148-152
波兰尼提出了缄默知识,为人类对知识的认识提供了新的视角,引起了人们的广泛关注和相关的深入研究。本文从谱系学的角度,在这种分类方法的基础上提出"缄口知识",并对教师"缄口知识"与缄默知识、教育潜规则、教育习俗进行比较,从认识论、微观政治学和价值论的视角,分析了教师"缄口知识"存在的合理性,并提出研究教师"缄口知识"有利于认识教师个体知识、解释微观教育现象和推进教育改革发展。  相似文献   
7.
Scholarship on Islam in Europe has largely invested in examining the generational dynamics in the lived religious experiences of Muslims. Within this perspective, the idea of a generation gap, which revolves around a distinction between ‘tradition’ and ‘religion’, has figured as an important account in assessing some of these religious transformations. Drawing on fieldwork with Belgian Muslims of Moroccan origin, this paper seeks to nuance this perspective by exploring accounts wherein this ‘traditional’ Islam of the parents is actively reclaimed. This was especially the case for respondents who were quite critical of Islamic revivalist trends. In many of these stories, the parents’ Islam was understood as tolerant and open, in a way that was consonant with ‘tradition’. By focusing on these narratives, a first aim of the paper is to understand how genealogy and ancestry figure as distinct criteria in determining the ‘real Islam’. A second aim is to complicate the understanding of the liberal and modern self, and its relationship to the past.  相似文献   
8.
从古至今,北京文化在积淀中不断形成,意味着北京文化是一个不断发展、不断生长的体系。北京文化的内容丰富,形式多样,意味着北京文化是一个容纳百川、足够开放的体系。而北京文化中所包含的种种盘根错节的关系,也意味着北京文化是一个复杂的体系。而谱系学的研究对象恰恰是针对那些需要对历史进行梳理、对复杂的结构进行辨析以及对个异性进行把握的事物。用谱系学的方法进行研究,有助于从更宏观的角度出发,审视并挖掘京味文化个体成果的内涵与价值,同时能够立足当下,将京味文化和当下时代的文化发展要求有机结合起来,促进京味文化在当下的影响与传播。  相似文献   
9.
郑振满 《学术月刊》2012,(4):129-139
在中国传统社会中,实行以家族组织为基础的乡族自治,曾经是许多政治家和思想家的社会理想。在不同的时代与不同的地区,由于客观历史条件的限制,乡族自治的形式与内容不尽相同。所谓乡族自治,是指在国家法律和官府授权之下,对乡族事务实行自我管理;在聚族而居的社会环境中,乡族自治主要表现为家族自治。解读福建省长汀县培田吴氏家族的族谱资料,可以发现闽西客家的乡族自治传统,与晚清地方自治有历史渊源。培田吴氏的家训、家法与族规,体现了家族自治的理想模式。培田吴氏的各大支派和社团组织,对乡族公共事务和公益事业实行了有效的管理。清末新政期间成立的"培田公益社",取代了乡约的行政职能,实现了从家族自治向地方自治的历史转型。  相似文献   
10.
广西大藤峡地区在明代以猺乱频繁而闻名。明中期,桂西土司狼兵进入当地平乱,明政府安插教化,形成了猺、獞、狼、民等族类共存的格局。清朝,隨着国家正统文化秩序确立,土著通过创建宗族等方式建构祖先的士大夫形象。现今该地区被称为猺、獞、狼者已踪影难觅,取而代之者是被认定为汉族的人群,大多族谱也称祖先来自广东。族群标签及族谱编撰的背后,呈现的是地方社会变迁与国家秩序建立的复杂历史过程。本文以大藤峡地区崇姜里人群的身份变化为个案来揭示此过程。  相似文献   
设为首页 | 免责声明 | 关于勤云 | 加入收藏

Copyright©北京勤云科技发展有限公司  京ICP备09084417号