论当代美国的保守主义运动

文章认为当代美国的保守主义运动起源于 2 0世纪 4 0年代中至 50年代中的保守主义思想运动 ,然后经过 2 0世纪 6 0年代以来的保守主义社会运动和政治运动的演进 ,到 80年代末 ,保守主义思潮在美国社会政治中的影响已与自由主义平分秋色 ,90年代中期以来甚至有超强的趋势 ,这一趋势在“91 1事件”后更加明显。文章还认为 ,当代美国的保守主义运动的演进模式是精英驱动—大众响应的模式 ,它对美国社会政治的影响深而且广 ;此外 ,保守主义与自由主义是既对立又统一的两极 ,它们从属于更高一级的意识形态 ,即美国资本主义的意识形态。     

New Information Technologies and the Fate of Rationality in Contemporary Culture: A Roundtable

After my article about Pavlik Morozov was published in the journal Chelovek i zakon (1989, no. 1), almost 2,000 letters came in to the editors addressed to me, the author. And in each one of them, with rare exceptions, the readers defended the murdered Pioneer and stood up for his generation. Their hearts were filled with resentment, wrath, and pain. But there was another reaction as well—not from readers but from certain members of the brotherhood of the pen. And their attacks resounded with such rage that it became frightening.     

当代日本文化和社会意识浅议

上世纪后半期日本经济的高速发展,是由多种内外因素促成的,如传统文化的集团意识、中和的儒家文化思想、大乘佛教"利他"的德以及引进西方的经济民主主义等等.与此同时,随着社会经济结构的变化,产生了"中流阶层"及"中流意识".但是近两三年,又出现新的社会定型--"差距社会",产生了"新穷人"及"差别意识".这是当代日本文化和社会意识的演变和发展的态势.     

简析近代中国政治文化转型的制约因素

近代中国正值社会发展的十字路口。由传统向现代社会的转型举步维艰,而贯穿其中的政治文化转型更是受到了诸多因素的影响。     

儒家与宗教：一个当代文化难局

“儒家与宗教”的关系特别是“儒家(或儒学、儒教)是不是宗教”的问题是一个具有历史性与世界性的问题,它早已成为一个世界性的学术话题,远不限于中国学者所论,西方及日本、韩国等国学者关于儒家是否为宗教的观点,也是我们不能忽视的一个重要方面。而且从历史上看,关于儒家是不是宗教的争论最初是由西方传教士引发的。公元16世纪起,历史上先后展开过五次大规模的“儒家与宗教”问题的争论。     

大众文化的批判与辩护——当代西方大众文化理论述评

对于"大众文化",西方学界一直存在着不同的观点.批判者认为其是"欺骗群众的启蒙精神",是肤浅文化的同义语,是美国文化对本土文化的入侵,是民间文化的灾难.辩护者则认为,对大众文化的这些非难关系到一系列价值标准的判定,大众文化和趣味标准不应由意识形态的制造者来决定,大众文化与其说是将艺术降格为商品世界的符号的再生产,不如说它是一个转折点,即终结了旧的文化形式,并将符号和消费引入自身地位的界定之中.所以,传统的批判理论指责大众文化被框定在极度的消费主义之中,风格千篇一律的刻板单调和平庸陈腐,是无的放矢.大众文化或许同样可以对高雅文化说,它事实上什么也不缺.大众文化本质上是一种下层文化.大众用两种基本方式来对待自己的下层性:一是逃避;二是对抗.两者是相互联系在一起的,并且都包含着快乐和意义的相互作用.在逃避中快乐多于意义,在对抗中则意义比快乐更为重要.大众文化的负面影响表现为全球文化一体化和单一化的趋势,对人生深度、意义深度的消解,对艺术的神圣性、超越性的消解.     

Philanthropy in America: A History

Shulamith Shahar, Childhood in the Middle Ages (1990), xi + 342 (Routledge, London and New York, £35.00).

François Billacois, The Duel: Its Rise and Fall in Early Modern France, edited and translated by Trista Selous (1990), 252 (Yale University Press, £22.50).

Ann Kussmaul, A General View of the Rural Economy of England, 1538–1840 (1990), xiv + 216 (Cambridge University Press, Cambridge, £30.00).

Donna T. Andrew, Philanthropy and Police. London Charity in the Eighteenth Century (1990). xi + 220 (Princeton University Press. Princeton, N.T., $32.50).

Dick Kooiman, Conversion and Social Equality in India. The London Missionary Society in South Travancore in the 19th Century (1989), vii + 236 (Free University Press, Amsterdam, n.p.).

Judith Rowbotham, Good Girls Make Good Wives: Guidance lor Girls in Victorian Fiction (1989), x + 301 (Basil Blackwell, Oxford, £30.00, paperback £9.95).     

我国当代行政道德文化现状研究

行政道德文化是指在行政实践活动基础上形成的,直接影响行政道德活动与行政道德关系的各种心理、行为和精神活动状态的总和,具体包括行政道德原则、行政道德评价标准和行政道德行为习惯等。当前我国行政道德文化的现状是：利他主义与集团主义并存、道义论向功利主义转化、追求共性向追求个性转化。中国行政文化的现状是：伦理追求与道德选择相脱节、道德知识与道德行为相脱节、伦理理论与道德现实相脱节。为此,应加强我国行政道德文化的培育,提升公务员及全体公民的社会责任意识和规则意识,树立正确的廉耻观。     

Beliefs in Conspiracy Theories Among African Americans: A Comparison of Elites and Masses*

Objective. Several studies have reported a widespread belief in conspiracy theories among African Americans. Such theories have been shown to have possible deleterious effects, especially when they deal with HIV/AIDS. It has been conjectured that African‐American elites could play a role in dispelling these beliefs, unless, of course, they believe in these theories themselves. To examine this possibility the present study examines the conspiratorial beliefs of African‐American locally elected officials in Louisiana and compares them with a previous study of African‐American churchgoers in the same state. Methods. A systematic sample of 400 African‐American locally elected officials was drawn from a list of all African‐American elected officials in the state and 170 officials completed and returned the mail survey. Confirmatory factor analysis and OLS regression were used to analyze the attitude structure and determinants of beliefs, respectively. Results. The locally elected officials believe in these theories as much as the churchgoers and the structures of their beliefs are also very similar. In some very important ways, however, the predictors of these beliefs differ between the two samples. Conclusions. Our findings suggest that beliefs in conspiracy theories are widespread and that African‐American locally elected officials will not seek to dispel these beliefs.     

The Study of Classical Literature and Contemporary Culture

ⅠTostudyclassicalliteratureistotranslatethemeaningofcertainaspectofsuchliteratureintocontemporarylanguage.Thebasicpremiseofanyinterpretationliesinthealienation,ornon-contemporaneityoftheclassicalliteraryphenomena.Fromapositivistconceptionofhistory,therealmeaningofthestudyofallliteraryphenomenaliesin"reviving"history,i.e.,reorganizingandinterpretinghistoricalliteraturefromaspecificculturalbackground,andreproducingtheliteraryspiritofthattimepreviouslyobscuredbyitshistoricaIbackground."Revival"m…     

Culture,Segregation, and Tolerance in Urban America*

Objective. The objective of this article is to examine whether racial tolerance attitudes are influenced by the character of the urban subculture in which individuals live. Specifically, is there a significant association between Florida's (2002) concept of creative class and racial tolerance among white survey respondents? Methods. The Social Capital Community Benchmark Survey that comprises respondents across some 27 cities provides the data for this analysis. Ordered logit regression was utilized. Results. Independent of key explanations of racial tolerance such as racial threat and contact theories, creative class or new political culture cities are associated with more progressive racial attitudes among white respondents. In addition, important evidence is uncovered that shows creative class operates as an interactive variable, conditioning the effects of traditional determinants of tolerance. Conclusions. Evidence suggests that creative class or new political culture cities should be viewed as constituting distinctive cultural milieus that have important direct and interactive effects on tolerance attitudes.