Towards Being Down Without Being Out: Self Help on Skid Row

If the lot of the homeless man in Australian cities is to improve the impetus will have to come largely from within—that is through self help. Amelioration of the skid row life style in Australia will probably come in the form of increased sense of group identity, the establishment of clearly defined home territories, improved communication among those agencies that cater to the needs of homeless persons, and a change in the general public's perception of what constitutes skid row and its inhabitants. Brisbane's 139 Club, a drop in centre for the homeless, is an example of self help approaches to bringing about this amelioration of the skid row life style.     

Boris Raux,olfactory narcissism,and environmental risk

This article develops the concept of “olfactory narcissism” through an analysis of Boris Raux’s multi-media artworks. Approaching narcissism through the sense of smell, Raux frames the self in insistently material, trans-corporeal terms. His olfactory projects thus explore questions about the porous self and the ethical and environmental stakes of “deodorization” and olfactory self-fashioning. The paper explores how olfactory aesthetics can contribute to a deeper understanding of modernity’s atmospheric practices as well as their implications for subject formation, social relations, and environmental health.     

构建和谐社会思想对社会认识的深化

从三位一体到四位一体的转变其新意主要在于,增添了关于社会建设和社会和谐的内容,而这里所说的社会是狭义的。马克思主义的唯物史观属于广义的社会观;而社会学作为一门具体的社会科学则属于狭义的社会观。二者之间作为人类认识社会的不同角度或方式,有区别也可以互补。从广义的社会观向狭义的社会观转变是对社会认识的深化,在理论上还有许多工作要做:首先,马克思和恩格斯在狭义上使用社会概念,具体地分析社会问题的思想需要挖掘;其次,西方社会学研究社会问题的行之有效的方法和技术需要吸收;再者,中国共产党建设革命根据地,特别是在全国执政50多年的经验教训需要总结。     

“Feeling for Beauty”

ABSTRACT

May Morris (1862–1938), renowned craftswoman and daughter of William Morris, had an unconventional Victorian childhood in a home where all the members of the family were engaged in various forms of aesthetic labor, either as amateurs or professionals, and shared an aesthetic philosophy that blended the artisanal and the experimental from which would develop the Arts and Crafts movement. This article will examine the fragmentary recollections of her childhood recorded by May Morris in the introductions she wrote for the twenty-four-volume edition of The Collected Works of William Morris as a rich resource for Victorian sensory history because of the emphasis she places on the development of the child's sensorium, especially in relation to touch as the vital sense that linked family intimacy with creative activity. Employing the term “tactile aesthetics,” I show how, in the Morris household, the pleasurable sensual apprehension of the objects or materials worked by the hands of the craftsperson was inseparable from the complex feelings of connection with others. In such an environment, a feeling for beauty comprised a vital component of habitus, the embodied knowledges and aptitudes that, according to Pierre Bourdieu, are acquired from earliest childhood through the practices of everyday life within a specific social setting.     

The social dimensions of happiness and life satisfaction of Australians: Evidence from the World Values Survey

Relatively short‐term verbal therapies and other forms of intervention may help people to overcome difficult passages in life, but studies in recent decades have pointed to the salience of social and economic conditions in shaping life satisfaction and happiness. The present study contributes to our knowledge of this field by extending the range of social factors considered, but also, crucially, by the employment of statistical analyses that serve to disentangle the often overlapping variables associated with life satisfaction and happiness. Our results support previous ‘demographic’ findings as well as new results including education, marriage, children, human rights and, particularly in the context of Australian society, perceived choice in life. Establishing what the major contributing factors are can assist the formulation of social policy. Moreover, it can alert practitioners to the value of consolidating their work by encouraging service users to utilise community sources that enhance life satisfaction and/or happiness. Key Practitioner Message: ● The informed linking of service users to sources of life satisfaction and happiness can ‘value add’ direct service interventions; ● The salience of exercising individual choice to achieving life satisfaction reinforces the importance of the practice principle of self‐determination; ● A person's sense of physical wellbeing is a relevant part of social assessment and subsequent planned actions.     

Support Systems of American Urban Widowhood

The life a woman develops in marriage becomes more or less disorganized with the death of her husband. Many characteristics of a society, a community, and a woman influence the degree of disorganization of her life with the death of her husband, and the direction and form of her life that emerges after the period of mourning and heavy grief is over. Aspects of a widow's life that I and my colleagues have studied include her support systems, social roles, lifestyle, and self-concept. These aspects are built gradually, or changed dramatically, as a result of disorganizing events followed by reorganizing processes. This paper examines the support systems American urban women have developed in widowhood.     

孤独个体的共同生活:自然社会的“自然”与“社会”

李猛的《自然社会》是近年来汉语学界研究现代“政治”秩序的一部界碑式著作。此处所谓“政治”,既指向一般意义上的政治,更包括人性、道德、社会和法权等多种秩序。本文认为,《自然社会》的核心是对“个体”与“社会”之关系这一经典命题的深化,亦即孤独的现代个体所构成的共同生活究竟是怎样的,如何理解包括家庭、社会、道德和国家在内的多种共同生活形态的实质及其内在张力。在此基础上,本文试图讨论以下几点：一是鲁滨逊式的孤独包含着一种新的社会生活形态的可能;二是格劳秀斯、普芬道夫和霍布斯那里孤独个体的微妙差别对于理解现代人的心灵秩序不可或缺;三是霍布斯式的个体形象指向一种新的现代人拓展自身人性的可能;四是自然法秩序所塑造的人性为现代国家的确立提供了道德动力。因而,本文认为,现代精神的发展尚未穷尽自身,只有更充分地理解其内在的丰富性和开放性,我们才能更有信心地把握自身的处境和命运。     

本真性和公共领域:查尔斯·泰勒的自由社会观

本文围绕查尔斯·泰勒的两篇文章"消极自由有什么错" "自由主义政治与公共领域",以及泰勒与哈贝马斯在2009年的对话,来阐释他对自由主义的修正。这两篇文章相互呼应,前一篇阐释作为道德心理学的个人本真性,后一篇阐释使（个人或群体的）本真性得以充分发挥的多元公共领域。公共领域是市民社会的核心环节,而市民社会是与自由主义联系在一起的自由社会的主要形式。在对自由社会的阐释中,泰勒总结了修正自由主义的中庸观：在个人自由、自治和基于平等权利的规则之间寻求平衡和相互支持。在2009年与哈贝马斯的对话中他进而指出,宗教是多元公共领域中的议题之一。这种历史观基于他对韦伯观点的修正而形成,而此历史观对当前中国的处境有启发价值。     

Rejected by the Nation: The Electoral Defeat of Candidates Included in the Self Is Experienced as Personal Rejection

The current research was designed to examine how the outcome of the 2008 United States presidential election would affect participants' feelings of being rejected. Specifically, we set out to test whether participants who favored the losing candidate would feel as if they had been personally rejected. Additionally, we were interested in whether these feelings of rejection would be predicted by the extent to which participants included the major party candidates in their own self-representation, as measured with the Inclusion of Other in the Self (IOS) scale. We find that conservative participants who included John McCain in the self reported feeling less satisfaction of their basic needs (a composite of belonging, self-esteem, belief in a meaningful existence, and sense of control), compared with conservative participants low in McCain IOS, and these effects are independent of mood. Applied and theoretical implications of these results are discussed.     

现代性的反思性与自反性的现代化

反思性是人类活动的特征,现代社会的反思性与传统社会有着显著的区别。现代社会的反思性主要是指知识对社会生活形式的塑造。现代性的反思性是自反性现代化的前提。自反性现代化是现代社会的自我否定,是现代性向全球性生成的过程。作为工业社会发展的结果,全球性是继现代性之后的一种新的生存方式。     

The Rehabilitation of Common Sense: Social Representations,Science and Cognitive Polyphasia

In Psychoanalysis, its image and its public (PIP) Moscovici introduced the theory of social representations and took further the project of rehabilitating common sense. In this paper I examine this project through a consideration of the problem of cognitive polyphasia, and the continuity and discontinuity between different systems of knowing. Focusing on the relations between science and common sense. I ask why, despite considerable evidence to the contrary, the scientific imagination tends to deny its relation to common sense and believe that can displace it. I argue that the psychosocial dynamic between common sense and science is revealing of how heavily they are entangled in, and indeed indebted to each other. Even more, this dynamic allows for a full appreciation of what the theory of social representations calls states of cognitive polyphasia. Different systems of thinking and knowing do not displace each other but live side by side, co‐existing in a variety of ways, fulfilling different functions and answering different needs in social life.     

当今社会人脉异化的成因及矫治——基于儒家理想道德人格视角

随着当下流行语"人脉"的广泛运用,人脉异化成为值得关注和不可回避的话题.人脉异化的表现形式是与和谐社会主旋律相悖的不谐音符,是违反人的自我、本意受到扭曲的人际关系,是一种病态的社会现象.与交往异化相比,人脉异化有着自己的特点和表现形式.通过"知、情、意、行"四个方面对人脉异化进行实证剖析,儒家诉求的理想道德人格可以矫治人脉异化所带来的危害,其途径为:道德认知,人脉厚积的前提;道德情感,人脉积蓄的基点;道德意志,人脉维系的中枢.而真正能够防止人脉异化的是人的道德行为,它能够矫治人脉异化,回归人脉的本原.     

庙会文化在构建和谐乡村中的意义与作用——基于“张山寨‘七七’庙会”(国家非遗项目)的田野调查

乡村庙会与地方文化融合的再度复兴,体现了民间文化旺盛的生命力。在现代科学技术文化水平不断提高、村落社会急剧变迁的今天,庙会依然对乡村民众生活产生积极的影响,它直接影响着民众的情感取向、审美判断和思维方式。庙会强化了村落社会的自我认同,维持了村落社会秩序。庙会所展示的民间文化则体现了乡村社会历史发展中的情感底色。只有深入现实去感受、理解庙会,才能真正懂得庙会,引导、改造和利用庙会,构建乡村和谐社会。     

Self-Esteem in an Aging Population

Based on implications from "rap groups" of older adults and analysis of pertinent self-esteem research, the authors constructed a paper and pencil self-esteem index specifically designed to measure this variable in a populalion over 60 years of age. Results indicate that a sense of purpose and effective coping styles leading to feelings of control over one's life are two important dimensions in maintaining self-esteem in the elderly population of clients at a family service agency where the index was administered. Further research is needed regarding the interrelationship of the factors that cluster around and support older people's good feelings about themselves and how the helping professional can assist in maximizing such feelings.     

仁者的情怀与存在的勇气——略论杜甫的节令诗

杜甫节令诗凸显生命意识和淑世情怀,表现在处理人与自然和人与社会关系上,恰对应于哲学上的作为自我而存在的勇气和作为部分而存在的勇气,诗人面对人生有限的焦虑和功名难成的恐惧持续追问生命存在的价值,最终以仁爱和诗歌作为旨归肯定自我。此外杜甫也对传统节令诗的内容加以开拓深化。     

现代生命的“社会化”图景

齐美尔在与康德的对话中提出“社会何以可能”的问题,将社会学确立为对社会化形式的研究,探究现代个体如何与周遭世界产生联系并由此构建自我。齐美尔通过对比古今社会化形式,进而得出对现代生命内在困境的基本洞察。面对现代世界的外在化和碎片化的生活感受,他并未完全采取康德的思路--用认知的方式构建统一的世界来解决主客体冲突,而是参照歌德的生命观,提出一种介于康德与歌德之间的生命学说,使个体能从自身生命的根基生长出与世界的深刻关联,在生命直观之中达成自我与外在世界的和解。     

明清科举制的社会整合功能以社会流动为视角

以社会流动为视角,本文首先在既有数据研究的基础上,从传统小群社会2 和庞大的应考群体两个路径入手,检验明清时期中国科举制覆盖实际生活的广度和深度。以此为基础,剖析在具体生活世界中人们对科举制的忠诚、信任、热情以及社会压力的消解,并由此说明传统社会以士为中心、以农工商为外围的结构特征。文章还从两个方面分析社会流动的两个后果：社会结构以士绅为中心、社会价值以功名为中心,这两个中心耦合成传统社会整合的重心。最后本文认为将由国家政治向社会生活领域的视角转换,不仅能深化与完整对科     

Mothers' interoceptive knowledge predicts children's emotion regulation and social skills in middle childhood

Interoception, often defined as the perception of internal physiological changes, is implicated in many adult social affective processes, but its effects remain understudied in the context of parental socialization of children's emotions. We hypothesized that what parents know about the interoceptive concomitants of emotions, or interoceptive knowledge (e.g., “my heart races when excited”), may be especially relevant in emotion socialization and in supporting children's working models of emotions and the social world. We developed a measure of mothers' interoceptive knowledge about their own emotions and examined its relation to children's social affective outcomes relative to other socialization factors, including self‐reported parental behaviors, emotion beliefs, and knowledge of emotion‐relevant situations and non‐verbal expressions. To assess these, mothers (N = 201) completed structured interviews and questionnaires. A few months later, third‐grade teachers rated children's social skills and emotion regulation observed in the classroom. Results indicated that mothers' interoceptive knowledge about their own emotions was associated with children's social affective skills (emotion regulation, social initiative, cooperation, self‐control), even after controlling for child gender and ethnicity, family income, maternal stress, and the above maternal socialization factors. Overall, findings suggest that mothers' interoceptive knowledge may provide an additional, unique pathway by which children acquire social affective competence.     

COMMUNICATION OF FEELINGS IN TODAY'S GROUPS

The communication of feelings in today's groups appears to have an evolurionary base. Emotions have species-survival functions. Primates have developed interpersonal and group bondedness on the basis of the honest and direct expression of feelings, and this has assured their survival for more than two million years. Earlier peoples of hunting and gathering societies established bonds in which the honest and open expression of feelings was vital to their mutual aid relationships. Later civilizations produced overcrowdedness in which symbolic language and limited emotional connections created conditions for emotionol dishonesty with self and others. Today 3 groups in social work practice seem to be reestablishing species-survival trust and bondedness through the spontaneous expression of intense feelings and their empathic experience and response by members. The increased need for this experience appears to be based in our evolutionary "blood."