阅读与分享改变生活

吴海家庭来自宁夏回族自治区银川市,他们不仅热爱读书,也热衷分享。5年来,通过组织不同主题的阅读活动,吴海和妻子孙萍将许多喜欢读书的家庭聚在一起,分享收获,树立了“爱读书、读好书、善读书”的良好文明风尚。     

The Force of Creative Negation: The Author in Boris Pasternak’s Safe Conduct

This is a comparative analysis of the Russian re-readings of Seren Kierkegaard. The paper demonstrates a profound interdependence between the text and cultural context. Special attention is given to Lev Shestov’s presentation of Kierkegaard as “Dostoevsky’s Double” and Piama Gaidenko’s modernist depiction of Kierkegaard as a “master of paradox and irony.” The former was written in France at the beginning of the twentieth century, while the latter was realized during the “thaw” of the 1970s. This study of the Russian reception of Kierkegaard complements and links the existing European and North American interpretations of his philosophical system to the Russian intellectual tradition. The paper concludes that Gaidenko fruitfully joined the discourse on Being and Existence, even though she had no access to the mainstream postmodern debates, but she did so on the basis of Europe’s shared cultural tradition.     

Theorizing the social: Émile Durkheim's theory of force and energy

This paper offers a new interpretation of Émile Durkheim's The Elementary Forms of Religious Life (1912) as the basis for reconsidering the Tarde–Durkheim debate of 1903 and the distinctions between a theory of social force and a theory of social assemblage. Resisting traditional interpretations of Durkheim's scientism, this essay traces how concepts of force and energy are centrally developed in Elementary Forms to draw new lines between epistemology to ontology for twentieth-century theory. I argue that Durkheim develops an ‘energetic epistemology’ that conceives of the human capacity for shared meaning as a product of invested energy in the form of continually enacted and evolving material practice, thought, and attention. According to Durkheim, when a member of a collective perceives a god or feels belief, he or she actually perceives the accumulated energy of on-going creation and maintenance of objects and ideas by members of a collective. Sacred objects, images, and ideas bear the trace of collective energy the more they are carefully crafted, maintained in spaces that are specially arranged, and written into behavioural codes. This reading of Durkheim allows us to consider him in a lineage of social constructivists and, particularly, in relation to Ludwik Fleck, who has been largely confined to different theoretical discussions when his contributions to sociology have been acknowledged at all. By reconsidering Durkheim, we have occasion to rethink his sociology and understand how he redrew the lines between thought and action, between epistemology and ontology, through the material framework of energy and force.     

The Human Habitat: a Systemization and Critique of Park’s Theory from a Radical Interactionist Perspective

When Park died, he left his theory of the human habitat not only incomplete, but in considerable disarray. Although few present-day scholars have demonstrated much interest in building on this critical body of Park’s work, which he based on dominance, it probably represents his most important contribution to American sociology. I argue that the key to systemizing his highly discursive account of the human habitat is to view it from an emergent social evolutionary perspective, which makes it possible to differentiate his notion of “community” from “society,” as well as explain how the two concepts can logically be viewed as both separate and unified entities. A community is not only a necessary stage in the social evolutionary process of producing a society, but it also provides the habitat needed for a society’s later emergence. Among other things, Park’s theory of the human habitat is also criticized for its failure to (1) distinguish dominance from domination, (2) identify the reciprocal relationship existing between power and domination, (3) accurately characterize the nature of the economic order operating in communities, and (4) demarcate a pre-lingual, lingual and literate communal stages that precedes in the social evolutionary process the possible development of a society. In passing, I also point out critical, but often overlooked aspects of Park’s theory of the human habitat that contradict popular characterizations of his work as being purblind to the operation of dominance and power, social Darwinist, conservative, sexist, and racist. Finally, I deduce the implications of his theory for the future emergence of a “world society.”     

SMOOTHING MACHINES AND THE CONSTITUTION OF SOCIETY

I ask the reader to imagine society as a production of‘smoothing machines’. Smoothing machines mark the surfaces of bodies, and in the social sense, they are markings of the body that indicate status, generally in terms of purity or perfection. The socius, Deleuze and Guattari write, is a coding machine, and codes smooth social relations of power. Elias Canetti, in his work on crowds, discovers an internal connection between smoothness, social power, and the body for him the first aspect of power is the smoothness of the teeth, and he traces modern forms of social control and violence to eating and incorporation. In his darkest vision, ‘everything is going smoothly’ comes to mean that everything is in our power, and power is equated with paranoia and the naked will to survive. Many contemporary disciplinary technologies take the form of smoothing the body, understood as‘fitting’ the body to a model of subjectivity and a functional regime. Not all smoothing machines facilitate social control, however. As Deleuze and Guattari suggest, many also generate lines of flight or escape. For every smoothing machine that forms a Subject and submits it to power, there are others that set it free.     

Profane illuminations and the everyday

The historical movement of surrealism continues to influence contemporary theories of everyday life even if its project of bourgeois self-transformation proved to be an epochal failure. The melancholic subjectivity associated with surrealist experiments is often regarded as a form of resistance against objective conditions of capitalist domination. This essay looks at Walter Benjamin’s and Theodor Adorno’s arguments about surrealism’s radical attempts to transform the everyday. It reflects on the similarities and differences between the views of these two Frankfurt School thinkers, showing how Benjamin found surrealism to be ultimately inadequate to the purpose of social critique, while Adorno still located in its vision a source of possibility for overcoming the alienation of subject and object. Both Benjamin and Adorno took surrealism to be the site of an epistemological and political crisis, but they had differing interpretations of its critique of commodity culture. Benjamin emphasized surrealism’s ‘montage-like’ strategies of estranging the familiarity of the everyday world but concluded that the ‘profane illuminations’ of surrealism never managed to transcend the realm of the imagination, or to serve as a call to action. Adorno, by contrast, saw in surrealism the potential to mobilize subjective aesthetic experience against the rationalizing imperatives of daily life, although he did not think the lessons of surrealism could be duplicated or reduced to a dogma about the efficacy of the unconscious. For Benjamin, particularly, the limitations of surrealism as a political and aesthetic movement revealed the ongoing necessity of organized political struggle, even as he understood its ‘intoxicating’ appeal. In this, he remains distant from contemporary modes of criticism that celebrate the ineffability of cultural margins and the oppositionality of subjective modes of being.     

Governmentality,subjectivity, and the neoliberal form of life

Abstract

In this paper, I argue that the appropriate answer to the question of the form contemporary neoliberalism gives our lives rests on Michel Foucault’s definition of neoliberalism as a particular art of governing human beings. I claim that Foucault’s definition consists in three components: neoliberalism as a set of technologies structuring the ‘milieu’ of individuals in order to obtain specific effects from their behavior; neoliberalism as a governmental rationality transforming individual freedom into the very instrument through which individuals are directed; and neoliberalism as a set of political strategies that constitute a specific, and eminently governable, form of subjectivity. I conclude by emphasising the importance that Foucault’s work on neoliberalism as well as the ancient ‘ethics of the care of the self’ still holds for us today.     

The Folk and the Sociology of Takata Yasuma: —His Life and Thoughts—

Abstract  Takata Yasuma, hailed as the father of sociology in Japan and recipient of the prestigious Cultural Meritorious Award in 1964, was also admired by western sociologists for his originality. In this article I discuss The Folk in 1941 with his discussions on ethnic problems around the year 1940 in connection with his inner life and thoughts.
First, I point out Takata makes much of the subjective aspect of the folk, or folk-consciousness, and distinguishes it by this ethnic ego from similar but enforced groups such as nation-state. Then I analyze his folk theory in connection with class, the modern state, nationalism, capitalism and imperialism, and conclude that Takata conflates nationalism quite easily and directly with imperialism without defining narrow-minded nationalism clearly though he rejects Lenin's view of imperialism as the consequence of the development of capitalism.
Secondly I consider the interrelationship of the folk with the slowly but enlarging world society, and make clear that Takata appreciates the socialization of interest (Vergesellschaftung) in the progress of society, though in his heart he has pursued Gemeinschaft 9s the child of a village in spirit. Finally, I emphasize that folk theory thoroughly reflects his inner life and thoughts: the perfect leveler, a free-spoken person, a village child in spirit, and a scholar of originality     

Reading subjects: passbooks,literature and apartheid

Between 1916 and 1981, 17.25 million black South Africans were arrested for pass-law infringements. Though passbooks were pivotal texts in the lives of many South Africans, scholarship has focused mostly on their role in administering labour influxes. Thus the implications of having books facilitate state power have been largely unexplored. This article considers passbooks as books to examine how they narrated lives and conditioned various political and racial modes of subjectivity. It argues that despite passbooks’ unparalleled control over South Africans’ everyday lives, passbooks failed to mould all life stories into the rigid forms promulgated by apartheid doxa. Counter-narratives in black and ‘coloured’ writing of the period provide a useful framework for re-evaluating the role of reading and writing in the production of power. As interventions in the apartheid state’s monopoly of public discourse, such writing insisted that there be alternative ways of writing the apartheid subject into the archive.     

Patrick Geddes: founder of environmental sociology

On the basis of a close reading of two early articles by Patrick Geddes, which form the basis of his later approach to sociology, it is argued that Geddes should be reclaimed by sociologists from the geographers and the town planners, as the founder of a distinctive environmental sociology in Britain at around the turn of the last century. Certain of Geddes’ arguments are seen to be comparable with those of Durkheim, in particular, and Marx to a somewhat lesser extent. Moreover, his work contains a distinctively sociological account of the ‘structuring’ of social (and environmental) reality via the creative agency of human beings actively working in a variety of environments. Geddes’ naïve optimism may make him as much Utopian as sociological, but does not invalidate his contribution to the development of a classical environmental sociology.     

Capital as the lens that Bourdieu Pierres through: Public relations,social theory,and rhetoric

In this paper, I explore the limitations of Bourdieu’s “capital” with the help of Burke’s four master tropes: metaphor, metonymy, synecdoche, and irony. Both Bourdieu and Burke were concerned with theoretical reductionism. I claim that Bourdieu could not help but be reductive insofar as his metaphor of capital became the totalizing lens through which he understood society. First, I review Bourdieu’s forms of capital, noting how capital serves as the sine qua non of his theory of practice. Second, I situate Bourdieu within the PR literature. Third, I read Bourdieu’s “capital” through Burke’s (1941) four master tropes. Reading Bourdieu through Burke enables PR scholars to better understand the limitations in Bourdieu’s terminology, which leads to debunking, materialist reductionism, and relativism. I conclude with implications for future research adopting Bourdieusian and Burkean approaches to public relations.     

‘The Greatest Thing in North America’: Delmore Schwartz and Europe

Abstract

An argument is presented that Delmore Schwartz’s celebrations of his European literary heritage accentuate the ways in which he might be regarded as a specifically American poet: he cannot help but Americanize his European sources. These engagements also, however, unsettle the notion of a purely American poetry since they suggest that American writing can only be understood in relation to English and European traditions. Taking his concept of ‘international consciousness’ as its premise, the study examines how Schwartz’s allusions simultaneously serve to align his poetry with European works and to distance it from them. It also assesses Schwartz’s admiration for the international perspectives of modernist mentors (particularly T. S. Eliot), observing how this aspect of their work influences his own. A reading of ‘The Ballad of the Children of the Czar’, a poem in which Schwartz characteristically sets individual experience against a worldwide stage, is also given.     

Defending the city

Abstract

In ‘Defending the City’ George Pattison seeks to defend the modern city against the charge — made, for example, by Graham Ward — that it is a merely secular phenomenon. Instead, he argues that, in its essence, it is multi‐dimensional and pluralistic, representing a range of diverse possibilities, creative as well as destructive. Also, the modern city is shown to anticipate the essential features of the postmodern city. The argument is illustrated by references to Pugin's critique of architectural eclecticism, to Dostoevsky's invocation of the fantastical reality of St. Petersburg, to Kierkegaard and to Murnau's film Sunrise. It is claimed that the best Christian response to the city is to defend, not to subvert, its pluralism.     

Karriereerfolg als Ergebnis des Personalmanagements

Strategic human resource management has avoided to evaluate its efforts in relation to employees’ careers. Recent research has investigated a selection of individual human resource management (HRM) practices (e.?g., training and development, mentoring, career development, talent management, performance appraisal) in relation to objective and subjective career success, but failed to study HRM systems or bundles. This paper argues that HRM systems and career success can be connected via human capital theory because human capital is understood as an organizational resource and as an individual antecedent to careers. Based on extant research that relates individual HRM practices to objective or subjective career success, this paper reviews and discusses the relationship between bundles of HRM practices and the individual practices contained therein and career success. The final conclusion suggests that evaluations of HRM systems should take careers into account because organizations rely on employees’ human capital. Future research should focus more intensely on the role of HRM for the development of careers also across organizations.     

Precarious in Piraeus: on the making of labour insecurity in a port concession

ABSTRACT

Examining the territorial and logistical factors surrounding the leasing of the Greek port of Piraeus to a subsidiary of the Chinese state-owned enterprise COSCO, this paper responds to calls to investigate variations in experiences of precarity. The article is based on research conducted in 2014 when the container processing area at Piraeus was divided between two terminals: the first run by the Piraeus Port Authority (OLP) and the second run by COSCO’s subsidiary Piraeus Container Terminals (PCT). By contrasting the threatened unionized labour regime at OLP with the highly precarious labour conditions at PCT, the paper asks how the operative dimensions of capital condition precarity’s intensification and spread. In this light, precarity emerges not simply as a form of labour insecurity or an unevenly shared condition of human vulnerability but as a relational nexus that links questions of political economy to matters of subjectivity, space, power, and governance.     

Toward a more perfect union: The career and contributions of Robin M. Williams

For more than half a century the sociologist Robin M. Williams, has used his consummate analytical and communicative skills to assess and explain the character, quality and contradictions of American culture. His career as a scholar, teacher, editor and leader in our profession, and his extensive writings—especially but not exclusively in the realm of “intergroup relations”—offer a powerful counter to the contention that sociology is moribund, that its practitioners have little of importance to say about the real lives of real people or to contribute to debates over America’s unfinished agenda. For students and for younger colleagues in sociology, he is a perfect example of what his one-time teacher, Robert K. Merton, must have had in mind when he first used the expression,“role-model.” (See Merton 1981) At once a courtly gentleman with a soft-southern voice and an easy-going manner reminiscent of another time and place, Robin M. Williams is also very much the modern social scientist, a hard-driving worldly philosopher with a feisty spirit, an avid curiosity, and a rare gift for demonstrating in word and deed the integration of the Comtean trilogy of theory, research and practice. He is a role model, par excellence.     

《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.     

Figuration und Emergenz

The paper reconstructs the methodology of Norbert Elias against the background of his ontology. Thereby Robert van Kriekens thesis will be defended that Elias is a proponent of a “third sociology”. His ontology shows that figurations are integrated wholes. Human beings form the parts of this wholes and necessarily build up social relations based upon their “relational properties”. This model of social wholes builds the finishing part of a mereological ontology of layers of the natural and social world. Physical-chemical wholes can reductively explained, biological and sociological wholes are ontologically and epistemologically irreducible because of phenomena of emergence. This ontology of Elias serves as a background for his methodology which does not favour individualist but moderat holist or relationalist explanations. With a new definition of social emergence it can be shown that relations are central factors of sociological explanations which can be found in Elias’ historical-sociological studies.?Keywords:Norbert Elias ? Ontology ? Methodology ? Third sociology ? Part-whole ? Methodological individualism ? Methodological relationalism ? Relational sociology ? Emergence ? Figuration ? Micro-macro     

From ‘whiteman in rags’ to revolutionary nationalist: Patrice Lumumba 1925–1960 1

Patrice Emery Lumumba (1925–1961) is perhaps the most famous leader of African independence. After his murder in 1961, he became an icon of anti‐imperialist struggle. His picture was brandished on demonstrations across the world, together with those other faces of the 1960s, Che Guevara and Mao Tse‐Tung. The subject of this article is the life of Patrice Lumumba before he came to power in 1960. Lumumba was born in Kasai province in the centre of the Belgian Congo. After a few years of intermittent schooling, he left for the regional capital Stanleyville, where he became a post office clerk. Soon Lumumba became a prominent member of the évolue, those Africans hand‐chosen by the Belgians to run the colonial state. As the pace of political change quickened in the 1950s, he became an unruly subject and underwent a fascinating transformation – from praising the Belgian’s civilising mission in the Congo to radical nationalism. Most academic work is based on the last dramatic year in Lumumba’s life. Based on original interviews and sources largely unknown to an English‐reading audience, this article argues for the importance of understanding Lumumba’s entire life to make sense of his rapid political evolution and the trajectory of political change in the Congo.     

Social capital and subjective well-being trends: Comparing 11 western European countries

Discovering whether social capital endowments in modern societies have been subjected or not to a process of gradual erosion is one of the most debated topics in recent economic literature. This new stream of research has been inaugurated by Putnam’s pioneering studies about social capital trends in the United States. Recently, a considerable work by Stevenson and Wolfers (2008) put a new emphasis on this topic contending Easterlin’s assessment. Present work is aimed at analyzing the relationship between changes in social capital and subjective well-being in western Europe considering 11 different countries. In particular, I would like to answer questions such as: (1) is social capital in western Europe declining? Is such erosion a general trend of modern societies or is it a characteristic feature of only some of them? (2) social capital trend can help to explain subjective well-being trend? In so doing, my research considers four different set of proxies of social capital controlling for time and socio-demographic aspects in eleven different western European countries using World Values Survey (WVS) data between 1980 and 2000. My results are encouraging, showing evidence of a probable relationship between social capital and happiness. Furthermore, my results show that during last 20 years western European citizens have persistently lost confidence in the judicial system, in the church, in armed forces and the police. Finally, considering single countries, we discover that United Kingdom is the only country, among the investigated ones, with a negative pattern for social capital: the majority of the proxies of social capital in UK declined over the considered period.