浅谈文化自觉、自信与践行社会主义核心价值观

早在党的六中全会中就已经明确提出了构建社会主义核心价值体系需要将文化自信以及文化自觉包含在内,而文化自信与自觉也是"价值体系"构建的重要内容。党的十八大报告第一次明确凝练出社会主义核心价值观的24个字——倡导富强、民主、文明、和谐;倡导自由、平等、公正、法治;倡导爱国、敬业、诚信、友善。这是我们党在实现民族伟大复兴、全面建成小康社会的探索中凝练出的中国当代的核心价值观。现今,培育和践行社会主义核心价值观已经成为兴国之本,更是文化强国的重要体现。而在该种环境背景之下探讨社会主义核心价值观与文化自信、自觉,就显得至关重要。本文就社会主义核心价值观以及文化自信和文化自觉的实际内涵着手进行分析,对社会主义核心价值观与其他两者之间关系予以初步探讨,以期为后续关于社会主义核心价值观方面以及文化自信、自觉方面的研究提供理论方面的参考依据,更为我国社会主义核心价值观的践行和文化的大发展大繁荣贡献一份微薄之力。     

优秀传统文化融入社会主义核心价值观的对策

中国优秀传统文化源远流长、博大精深,凝聚着中华民族共同的价值追求和行为准则,是中华民族精神的重要标志,是培育和践行社会主义核心价值观的核心资源和重要源泉,也蕴含着社会主义核心价值观的精神要素。中国优秀传统文化是社会主义核心价值观的源泉活水,社会主义核心价值观是对优秀传统文化的继承和发展,因此,将中国优秀传统文化融入社会主义核心价值观的建设之中具有重要的现实意义。     

中国传统文化核心价值观的培育

中国传统文化具有悠久的发展历史,同时与社会主义核心价值观之间有着必然的联系,从本质上分析既属于理论问题,也属于实践问题。构建社会主义核心价值观具有重要意义,在此过程中需要根植传统文化,这是社会主义核心价值观的思想资源,而批判继承传统文化对于核心价值观来说意义非凡,属于重要的途径。     

社会主义核心价值视角下的大学生社团文化建设

随着社会的不断发展与进步,社会主义核心价值观体系已经逐渐成为了全国各族人民共同奋斗的精神指南,在大学生社团日益活跃的情况下,其文化建设中社会主义核心价值观发挥的作用越来越大,必须予以高度重视。本文在阐述大学生社团文化建设中社会主义核心价值观作用的基础上,阐述其具体建设策略。     

论中华优秀传统文化与社会主义核心价值观的关系

中华优秀传统文化是中华民族在长期的历史发展中积淀的精神财富和文化基因,而社会主义核心价值观是中华民族优秀传统文化的传承和发展。社会主义核心价值观以中华优秀传统文化为根基和源泉。社会主义核心价值观作为中国特色社会主义社会评判是非曲直的价值标准,必定会以中华优秀传统文化为评判的基础。     

汲取中国传统文化精华,落实核心价值观教育

落实核心价值观教育,要与弘扬优秀传统文化结合起来。优秀传统文化是核心价值观体系的重要理论来源,因为核心价值观的形成绝非一朝一夕之功,在漫长的岁月中它影响了中华民族的每一个人,在培育社会主义核心价值观体系中具有重要作用。传统文化中对理想社会的追求,对以"仁"为核心的理想人格的塑造,"内圣"通过自强不息外化于行动,实现知行统一等都是传统文化与核心价值观融合的文化资源。汲取中国传统文化精华,落实核心价值观教育应注意三个关键点,批判、创新和继承,挖掘更多文化资源以及文化形式多样性的统一。     

中国传统文化意蕴中的社会主义核心价值观

中国传统文化和社会主义核心价值观的关系一直都是理论界研究的重点。中国传统文化博大精深、源远流长,是我们整个中华民族的精神脊梁。社会主义核心价值观以中国传统文化为灵感来源与思想根本,同时中国传统文化的继承与发展需要社会主义核心价值观的培育与践行,对待中国的优秀传统文化我们要以科学的态度对其进行弘扬,只有这样才能正确地对待传统文化与社会主义核心价值观的关系。     

弘扬敬老文化,推进老龄事业发展

敬老文化是中华民族孝道文化的传承和发展,在以“孝亲敬老”和“百善孝为先”为主要内容的传统孝文化基础上,融合时代精神发展出了新的24孝,成为社会主义先进文化的重要组成部分;敬老文化是社会主义核心价值观的丰富和创新,与社会主义核心价值观一脉相承;敬老文化更是推进老龄事业发展的载体和抓手,政府要在敬老文化的宣传和弘扬过程中,提升为老服务水平,满足广大老年群众多样化的需求.     

当代世界发展中的多元文化——以社会主义文化为例

在全球化、信息化高速发展的今天,整个世界的发展成为一个密切联系的整体.政治、经济、文化各个方面的交流更加频繁.世界多元文化的必然趋势使社会主义国家的社会主义核心价值观面临挑战和冲击.如何使社会主义核心价值观与多元文化顺利融合、在融合中应当注意什么问题都是我们无法回避的现实问题.只有正确认识它们之间的关系才能有效地促进社会主义核心价值观与多元文化的融合,保证社会主义文化全面、健康、快速地发展.     

依托农大百年文化践行社会主义核心价值观的研究

对依托农大百年文化践行社会主义核心价值观进行研究,能够有效提高社会主义核心价值观的培养质量。基于此,本文将对依托农大百年文化践行社会主义核心价值观的意义进行研究,并对依托农大百年文化践行社会主义核心价值观的方法进行分析,其中主要包括提高社会大众的思想状态、创造舒适的文化环境、利用载体培养社会主义核心价值观以及利用新媒体资源促进社会主义核心价值观的建立五方面内容。     

从伊斯兰早期的《古兰经》注释学校看清真寺的学术功能

作为伊斯兰教的重要外化象征之一，清真寺具有的诸多功能在推动伊斯兰社会与文化的历史进程中，发挥着不可或缺的作用。它在相当长时期内所承载的学术研究功能，又使其成为伊斯兰文化形成、发展继而体系化的核心场所之一。其中，伊斯兰教黎明时期（公元610-750年）的再传弟子在麦加、麦地那、伊拉克创建的《古兰经》注释学校及其培养的杰出注释学家，就是清真寺学术功能的具体显现。     

One (Multicultural) Nation Under God? Changing Uses and Meanings of the Term "Judeo-Christian" in the American Media

Although little more than a century old, the idea of a unified "Judeo-Christian" tradition has a noteworthy and tremendously varied history in American culture. In this article we use a content analysis of media coverage and commentary (sampled from the LexisNexis® database) to examine how and in what contexts the term has been deployed in public discourse in the last 2 decades. In the middle part of the past century, the Judeo-Christian concept was often controversial and advanced primarily for liberal social causes; in the contemporary era, meaning and usage shifted dramatically. By the 1980s, the United States was widely believed to have a core Judeo- Christian culture; the term appeared primarily as a reference point in the so-called culture wars and was most often appropriated for conservative purposes. This usage surged across the 1990s. The post-9/11 era brought another set of transformations, with overall references declining markedly and the term now associated mainly with discussions of Muslim and Islamic inclusion in America and renewed concerns about church–state separation. These results are discussed in the context of a society struggling with boundary issues in the face of increasing diversity and an evolving commitment to ethno-religious pluralism, as well as with the rise of religiously oriented politics in the new millennium.     

The Haunting of Shame: Autoethnography and the Multivalent Stigma of Being Queer,Muslim, and Single

Sociology has neglected the terrain of the gay Muslim single as a sociological phenomenon. Produced and managed via meaningful social conduct, the gay Muslim single often holds negative symbolic and cultural worth, one of lacking identification and presence. The stigma of the gay Muslim single is actively reproduced through social and power relations. I examine multiple stigmas and dichotomies by using autoethnography to illustrate the human lived experience of a gay Muslim single, who is silenced, invisibilized, and embodies a social life of “emptiness.” The gay Muslim single, bringing about a “moral panic,” confronts temporal regulations, norms, and values, notably those of heterosexual ones in everyday social life. He is cast as an “outsider,” which reinforces his stigma in everyday social life.     

Conceptualising Euro-Islam: managing the societal demand for religious reform

Political, public and academic debates about the need for a ‘Euro-Islam’ as a necessary condition for the full integration of Muslim are widespread and strong. For Muslims and Muslim organisations in particular, Euro-Islam can be understood as subverting the very nature of their religious identity, making change or reform impossible. This raises the question as to how Muslim organisations reject the idea of the need for a Euro-Islam by construing the core of their faith as not being contradictory with Western values, norms and beliefs. The current study examines this question amongst two major Turkish Muslim organisations (Milli Görü? and Fethullah Gülen) in the Netherlands and Germany. The analysis shows that in managing the demand for reform a distinction was made between Islam as a belief system and Muslims as a group of people, between religion and culture as two types of belief systems and between politics and the true nature of the West.     

伊斯兰教的中国化与“以儒诠经”

在我国的佛、道、伊、基几大宗教中,除道教以外,其他都属于外来宗教。外来宗教在中国都经历了本土化的进程。伊斯兰教在中国的本土化,一方面由其信仰主体中国穆斯林完成,另一方面也得益于学者的学术活动。其中,穆斯林学者的学术活动起了重要作用。这主要是指具有“依智提哈德”（法律创制）资格的中国穆斯林学者（如明清之际的刘智、王岱舆等）面对中国社会和文化的新环境、新挑战,依据伊斯兰教的一整套立法原则和规程所做的创新工作。     

《我们街区的孩子们》与现代阿拉伯社会核心价值观的自我更新

马哈福兹的<我们街区的孩子们>倡导一种能够促进社会发展与人类进步、在文化转型中既保留了传统核心价值观,又融入作为现代文化核心特征的科学理性精神和人本主义精神的新型核心价值观.为此,他既尊重宗教作为传统道德基石的作用,又将科学作为现代价值支柱而加以大力弘扬;既继承了伊斯兰教入世传统中对人的价值定位,又试图将它与现代人本主义精神相结合,以凸显"人"的价值,追求"人"的发展.因此,此种价值观的最终目的,实际是对具有现代自我意识的"新人"的召唤.     

Insider/Outsider: A Muslim Woman's Adventure Practicing ‘Alongside’ Narrative Therapy

The following paper centres on my unique experience as a white Australian therapist who is able to sympathise with a Western world view while being immersed in an Islamic world view. The goal is to share my journey as a Muslim Australian via an auto‐ethnography reflexive method. Using diaries, intentional reflexive positioning, and multiple modes of supervision, I contemplate an Islamic identity and value system while negotiating poststructural therapies such as solution‐focused collaborative, and in particular, narrative therapy as viable approaches to working with the Muslim community. There are two inquiries which are of interest. The first is to reflexively describe the experience of being a Muslim practitioner and wondering whether core differences in epistemological views between social constructionism and Islamic doctrine can be overcome. Secondly, this enquiry explores Quranic guidelines about how to perceive ‘problems’ in life, based on the premise that understanding how an Islamic world view addresses life's troubles may add to deeper conceptions of the role of difficulties. I propose that adherent Muslims have a natural metaphorical way of thinking that connects with some of the poststructural therapeutic skills and techniques and at the same time draw on past Quranic solutions for contemporary problems. Little has been written on narrative therapy as a suitable approach to working with Muslim clients. In the current paper I review my personal experience as a veiled Muslim therapist striving to implement narrative therapy alongside an Islamic epistemology.     

“They love death as we love life”: The “Muslim Question” and the biopolitics of replacement

This article approaches the analytic of the “Muslim Question” through the prism of the discursive and conspiratorial use of demographics as an alleged threat to Europe. It argues that concerns about “Muslim demographics” within Europe have been entertained, mobilized, and deployed to not only construct Muslims as problems and dangers to the present and future of Europe, but also as calls to revive eugenic policies within the frame of biopower. The article begins by sketching the contours of the contemporary “Muslim Question” and proceeds with a critical engagement with the literature positing a deliberate and combative strategy by “Muslims” centered on birth rates—seen by these authors as a tactical warfare—to allegedly replace European “native” populations. The analysis continues by focusing on two images juxtaposing life and death as imagined within the replacement discourse, and that capture that discourse in powerful albeit disturbing ways. Finally, the article proposes reading the population replacement discourse as a deployment of biopolitics and one of its many techniques, namely, eugenics.     

When the University Went 'Pop': Exploring Cultural Studies, Sociology of Culture, and the Rising Interest in the Study of Popular Culture

This article examines why the study of popular culture has taken off as a subject of university course offerings and as a topic of scholarly inquiry since the 1980s. Placing the current explorations of popular culture in historical context, the article argues that popular culture's study and studies in the sociology of culture can illuminate many of the classic concerns that animate sociology and related fields, such as the social organization and power of institutions, debates about public life and the formation of public opinion, concerns about the relationship between consumption, social status, and politics of the privileged elite, and the role of media in the development of social movements and in individual and subcultural understandings. The article considers how popular cultural studies are currently shaping the study of social life, and concludes by considering trends that might be encouraged among students and emergent scholars seeking to study in this area.     

‘Upholding the Banner of Islam’: British Converts to Islam and the Liverpool Muslim Institute,c.1887–1908

Much has been written in recent years about the life of William Henry Abdullah Quilliam, late-Victorian propagator of Islam in Britain and founder of the Liverpool Muslim Institute (LMI). However, little attention has been given to Quilliam's fellow British Muslim converts, who constituted Britain's first indigenous Muslim community. This article briefly looks at the LMI as a missionary organisation. It then quantifies and examines the socio-demographics and post-conversion lives of the British Muslim community. It argues that individual commitment to both the LMI and Islam was affected by discrimination and misunderstanding of Muslims and their faith in society. However, by considering the fate of the Muslims following the LMI's demise, it is shown that a core of resolute converts held fast to their beliefs and played an important role in the consolidation of Islam in early twentieth-century Britain.