上海楼市的“出神”与“入化”

2005年趋缓的房价升势使上海楼市走下“稳赚不赔”的神坛,这是否在宣告长达5年的房产景气周期已走到尽头?上海楼市何去何从?山重水复疑无路之时,是否会柳暗花明又一村?判断楼市的未来,应从两个方面出发:一是发展楼市的目的,二是楼市发展的效果。     

数字改变样态--数字媒体时代公共关系传播的挑战与机遇

传播环境的裂变大大冲击了过往传统媒体/权威传媒体的把关人角色，信息的传播去中心化。在人人都可以是自媒体的时代，作为公共关系的挑战在于：双向的信息沟通链条和信息传播的路径更分散和复杂。如传播技术与媒体环境、商业传播模式、组织的危机管理等，有挑战必有机遇，公共关系传播的机遇的体现在生存样态、公关多元化的未来发展，提高到公共关系的共享意识与国际视野。     

尺度化的建筑语言--空间的人性与地域性

中国的现代建筑与现代城市的形象应该如何定位?在城市建设中如何保持中国各地具有的文化背景?这是每一个中国建筑师应当思考的问题.     

超竞争时代的学习与服务--访七喜电脑公司人力资源部经理沈前程

七喜电脑公司大记事1997年11月,广州七喜电脑有限公司成立。1998年,同时获得世界著名的SONY电脑周边设备和DFI主机板的中国区独家总代理。同年,HEDY品牌问世。1999年,成为中国最大的电脑配件代理商。同年,通过ISO9000认证。2000年,七喜成为中国发展最快的IT企业,赢得五星殊荣;下半年,IDC把七喜纳入统计范围,名列第八;HEDY品牌PC进入前十强,并于同年完成改制,股份公司成立。2001年,第一季度HEDY品牌PC进入前五强(信息来自IDC)喜获第九届全运会台式PC独家赞助商,充分显示了七喜的实力和信心;七喜一举推出了自己的服务器和手提电脑。     

一位成功者的生意与生活 --记天狮团队职业经理人刘捷

当刘捷1999年研究生毕业时,他怀揣着很多梦想,更拥有成就一番事业的激情.但这种激情竟然在短短8个月里就因遭受沉重打击而化为失落.作为一名企业管理硕士,一时浴火,他凭什么才能获得新生?甚至进而达到一般创业者无法企及的生意新高度?     

与城市发展并行与城市特色相融--记义乌市国际商贸学校的职教之路

在义乌市国际商贸学校校长楼洪昌看来，与全国其他同级城市相比，义乌这庵城市确实显得很特殊。因为它拥有中国最人的小商品出口基地，工厂遍布它的每个角落，产品运销世界各地，它还有超过150万的外来常住人口。     

阿拉伯世界外的阿拉伯语与阿拉伯文化--记阿拉伯文化学会第九届年会

应阿拉伯文化学会的邀请,史希同教授和我出席了于2003年9月25日至9月26日在黎巴嫩贝鲁特布里斯通饭店召开的该学会第九届年会.     

Transactions with God: Market,Moralities and Agency in the Worship of the Goddess of the Treasury in Northern Vietnam

This article explores the complex moral choices of those who have negotiated the encounter between marketisation and distinctive religious traditions within and beyond Asia. I focus on the dramatic rise in the worship of the Goddess of the Treasury in northern Vietnam since the onset of marketisation. She is believed to possess a special power: to grant those who borrow a sum from her symbolic treasury the same amount as real profit and actual wealth through earthly business activities. I show that the Goddess's rise does not reflect the universalising effects of marketisation, but instead how Vietnamese religious ideas of faithfulness and sincerity continue to inform worshippers’ choices as active moral agents. Rather than robotic doers of market principles or passive followers of ‘superstitious’ beliefs in rejection of market changes, worshippers are creative actors who innovatively employ traditional moralities in novel ways to meet their present-day quest for economic prosperity.     

青少年“阴性化”明星崇拜的多维探讨

相比一般的明星崇拜,"阴性化"明星崇拜与青少年的叛逆特征及猎奇审美结合起来,因而更加非理性。从青少年自身来说,它不仅反映了一种个体价值的社会投射与自我补偿,也是一种"自我统合危机期"的独特"审丑式审美";从社会层面来说,它不只受到中国传统阴性文化及外来流行文化的影响,更受到大众传媒时代媒介理性缺失所导致的审美偏差的影响。辩证地看,它表明青少年在审美及个性发展方面享有越来越多的自由度和选择权,但其负面效应也不言而喻。它不只是一个审美问题,也是一个关乎青少年性别认知、婚恋观念及性格塑造的问题。这需要我们多元思考,并构建立体的性别审美教育。     

大学生偶像崇拜现象及教育对策

作为一种普遍的文化心理现象,大学生偶像崇拜关系到大学生的成长成才。本文深入分析了在现代化、信息化、多元化社会背景下当代大学生偶像崇拜现象及其对学校教育的双重效应,提出了深化德育改革、大力开展心理健康教育、普遍开展媒介素养教育和深入开展社会实践活动等教育对策。     

The City God Returns: Organised and Contagious Networks at the Xiamen City God Temple

This paper explores the revival and current networks of the Xiamen City God temple in Southeast China. I divide the networks into two forms: the first is organised and composed of systematically and consciously structured networks; the second is contagious, made up of networks that are more unwieldy and impossible to fully map as they are formed through the affective intensity of ritual events. The two forms of networks are mutually dependent: without the donations and participation generated through organised networks, the ritual events would never take place; without the ritual events that generate networks of contagion, there would be no interest or reason to support the temple and the god’s efficacy would be seen in decline.     

贾希利叶时代阿拉伯人月神考述

在伊斯兰教兴起以前的贾希利亚时期,阿拉伯半岛的北方居民大多囿于原始的万物有灵和神力至上的观念,他们尊奉的主要神祗从语源上考察,与阿卡德语、阿拉米语、希伯来语、阿拉伯语等都相近.这一现象实际上反映了闪米特诸民族内在本质上的一致性.其次,奈巴特人神殿中最重要的女神拉特在罗马时期兼指金星维纳斯是受希腊-罗马神话影响的结果,而公元3世纪帕尔米拉神殿中盛行的三联神体与上古时期的苏美尔-阿卡德神谱一脉相承,则体现了鲜明的西亚星辰崇拜个性.至于阿拉伯人至今仍对新月特别钟情,则包含了一定的月神崇拜痕迹.     

From the Mute God to the Lesser God: disability in Medieval Celtic and Old Norse literature

The oldest Norse and Celtic literature is likely to treat of exceptionalities, including those that we would call disabilities, in a fashion quite unlike that to which we are accustomed to find in modern literature. In the archaic literature, we find mythological motifs about contact with the supernatural and the related notion of a trade-off of a body part for superhuman abilities, and at the same time we notice a general disinterest in impairments as they might affect a character's competence. While there does seem to be some concern for dangers an individual's impairment might pose to society and some desire for cures, there is no evidence for the later disabling notion of daemonic possession, little recognition that impairments might be medical conditions or personal tragedies, and no hint of marginalizing pity or consequent charity.     

The Nuclear Power Plant as God

There is a theological meaning to the disaster at the Fukushima nuclear power plants. I can clarify this meaning through a sociological investigation of the significance of nuclear power in post‐war Japan. First, as preparation, I will compare the ideology of Christ to that of John the Baptist. Christ thought that we had already arrived at the Kingdom of God. This idea led to the activist aspect of Christ. Second, I will show that nuclear power was considered as a key for the gate to the Kingdom of God in Japan. We can distinguish three stages in Japan's post‐war period: the ideal, the fictive and the impossible. It was nuclear power that embodied the ideal during the first era. Third, I will explain how the Japanese fascination with nuclear power has been compatible with Japanese aversion toward it. For the Japanese, the nuclear power plant seemed to be like non‐alcoholic beer. In the fourth and fifth parts, I will prove that the nuclear disaster implies a message equivalent to Christ's announcement. Theodicy is an answer to the question of irrational misfortune in a world created by God. However the Book of Job as ultimate theodicy shows paradoxically the incompetence of God. This situation is similar to the disaster at Fukushima, which demonstrated the incompetence of nuclear power (as God). The distance between Job and Christ is short, because if God plays the role of Job himself, it becomes Christ. We will explain why Christ's message can be a call for revolutionary social movement.     

God is Society: the Religious Dimension of Maoism

Maoism as a politico-religious form emerged in a society in the process of disintegration. It became crystallized as a response to the demands of rapid modernization. The Maoist belief system centers around the concept "people," the ultimate sacred reality. Its ethic emphasizes ceaseless service to others, individual asceticism, and intensive practical activity as necessary to the achievement of social salvation and collective immortality. A number of ritual parallels are identified between Maoism and contemporary Christianity: the worship service and ministry, the initiation process, sin and atonement, and various initiative rituals. From an evolutionary perspective, both primitive and ultra-modern elements are identified in Maoism.     

The preeminent sacred symbol: Theorizing image of God outcomes

Images of God are the most consequential religious beliefs known to social science. Although sociologists have identified a wide and diverse range of outcomes of imagining different versions of God, more work is needed to show how these outcomes fit together within a multistep theoretical framework. To lay groundwork for such a theory, the present paper (a) briefly summarizes major theoretical perspectives on sources and outcomes of images of God, from psychology, social psychology, and sociology; (b) reviews a wide range of studies that identify specific outcomes of different images of God; and (c) recommends a new theoretical direction based on (a) and (b). Although this new direction will need to be developed in substantially greater detail in another context, the starting point for such work, suggested here, is that images of God function as humans' preeminent sacred symbols. This insight helps bridge an unnecessary chasm between Durkheim's theory of ritual and Stark's theory of gods.