代际交换难题与货币研究

货币经济学的前沿问题集中在货币是否应具有物质属性的论争。商品货币论的出发点是静态交换,信用货币论的出发点是交换的非即时性。萨缪尔森的“代际交换难题”从“跨期交换”的视角分析货币的属性与职能,而摈弃从“需求的非双重巧合”难题看货币。萨缪尔森的“代际交换难题”是揭开货币之谜的钥匙。     

转型时期中国社会信用缺失的政治经济学分析

信用是市场经济的基础和命脉。从本质上讲,信用是外在强制内化为社会主体自觉的心理取向,是社会主体自我约束的行为准则和基本规范。它既反映了交易主体追求预定目标的道德诚意,也体现了交易主体履行承诺的能力。转型时期,中国之所以会出现社会信用体系的全面危机,除了社会制度变迁过于剧烈的原因以外,还有三个不容忽视的重要因素:一是制度短缺条件下的信用机制转型所造成的真空与漏洞;二是激励结构的缺陷所造成的逆向激励;三是信用监控机制的弱化加剧了信息的不对称。建设信用社会的前提是建立起信用的政府、良性的产权制度以及法治的社会等宏观的基础性条件。     

私人数字货币的后凯恩斯主义分析与启示

私人数字货币追求的“完全去中心化”和“不依赖信任”及其实践部分契合了货币经济学中的奥地利传统,然而在后凯恩斯主义看来,经济主体在根本不确定的货币化生产环境中决策,会结成各种信用关系及其凭证,货币实际上是经济主体做出的支付承诺或发行的债务凭证,本质上体现交易双方的信用关系,执行记账单位和结算手段职能。随着信用关系范围和可靠程度的不同,货币也呈现出国家货币—银行信用货币—其他货币的金字塔型等级结构。国家货币位于金字塔顶端意味着国家有责任采取措施维护货币金融体系稳定,促进实体经济发展。后凯恩斯主义强调,货币体系不可能实现“完全去中心化”和“不依赖信任”,以比特币为代表的私人数字货币更接近于投机性的加密资产,以真实资产储备作支撑的稳定币则有望成为现行货币体系的补充,而央行数字货币兼具国家负债信用优势和数字经济技术优势,在带来支付体系效率、安全、多样、普惠的同时,有助于货币当局更好地发挥监管和调控作用,是潜力巨大的货币新形式。后凯恩斯主义的论述对认清货币金融本质,发展我国数字货币体系具有较强的借鉴意义。     

社会转型中的象征二元结构:以农民工群体为中心的微观权力分析

关于中国社会结构转型需要从微观和象征的角度予以理解。从“象征社会”的分析视角看,城市社会中的一系列媒介信息与象征标记往往成为社会身份的分类工具与生产机制。随着城乡社会流动的增加,农民工群体所承载的诸多象征标记使城乡界线由“城乡之间”移入“城市之中”,进而凸显出“城市中的城乡二元结构”。这种社会结构常常是文化性的、隐秘的,可用“象征二元结构”概括之。“象征二元结构”意为表达不同群体社会身份的象征系统及其运作呈现出二元对立或两极趋势,它彰显了不同群体在身份、地位、声望等方面的二分化与不平等。“象征二元结构”所包含的“问题化农村”与“梦想化城市”的逻辑成为国家建构现代性形象的手段与策略,以弥合“客观现代性”与“表达现代性”的距离。     

金融危机:不确定规则下的货币权力失控

金融危机不只是货币交易混乱的结果,更是货币规则紊乱的产物。因为现代货币的信用基础完全依赖于确定的货币规则。货币规则是发行者与持币者达成的社会契约,是发行者对持币人权利的确定承诺,是将持币者的财产权利置于宪政机制保护之下的一项制度安排。所以,无论是因配合财政扩张政策而滥发货币,还是因金融利益集团的操控而滥发货币,金融危机在本质上都是货币权力滥用或错用的结果,都是侵害持币人财产权的信用危机与法治危机。基于此,应对和防范金融危机就不能只限于加强对金融投机行为的监管,还需要通过确定的货币规则加强对货币权力的约束,从而使得现代金融所依赖的信用体系能够具备确定与可靠的制度基础。     

社会意识的行动逻辑——性别不平等的现象学社会学解释框架

本文通过第二期中国妇女地位调查数据所展示的家务劳动分工中的性别不平等现象,导入对一个问题的关注:为什么性别不平等的基础早已改变,但这种不平等的意识形态却能够长期存在?尝试用现象学社会学关于个体行动逻辑的阐述来剖析社会意识与其存在基础(社会结构)的关系,揭示社会意识独立于社会结构的存在方式与行动逻辑,以及对社会意识进行解构的机理与具体策略。最后,从对知识分子群体的分析透视女权主义运动的实质与未来之路。     

印度尼西亚货币市场研究

由于我国货币市场在结构、信用工具、交易主体以及对货币市场的监管等方面 ,存在严重的不平衡 ,致使所实施的货币政策的效果在一定程度上受到了限制 ,因此 ,必须注重对国外货币市场发展的研究。本文将研究印度尼西亚货币市场的产生与发展、货币市场结构、信用工具、印度尼西亚货币市场中的金融机构、规范货币市场发展的措施 ,以及印度尼西亚货币市场的发展对我国的启示     

论日本人自我认知的文化特点

本文从“心理—社会均衡”理论出发,认为作为日本人的基本人际状态的“缘人”,认知的参照群体不像中国人的群体那样具有恒定性,而有较大的不确定性。自我认知的文化机理是:“个我”与“群我”的融合;“表我”与“里我”的熟练切换以及序列、位置对于自我认知的重要性。这种文化机理构成一种“缘人”的“自一他协调”式的自我认知模式。这种模式有利亦有弊,在社会发生了较大变化的今天,日本人的自我认知模式也出现了变化的迹象。     

Re-accumulation of Resources:The Back-ground of Social Stratiflcation in China in the 1990s

本文认为,中国的贫富差距在短时间内迅速扩大,一个基本的背景,就是资源分配从80年代的扩散趋势到90年代重新积聚趋势的逆转。作者指出,与改革初期资源扩散相伴随的“平等化效应”,使社会中的弱势群体和边缘群体首先受益;而90年代财富重新向少数人或群体积聚,则导致了新的社会不平等。文章还讨论了造成这种状况的原因,并提出了遏制贫富差距扩大的对策建议。     

罗尔斯的自由观:自由与平等结合

罗尔斯从人的能力结构入手考察人的自由及其根据,建构了与平等相结合的自由观,认为社会结构要根据人们的道德能力确定和调整基本自由,并对人们的自然天赋能力的社会分配进行调节。在社会的不同部分,社会调节的原则不同。与平等相结合的自由的原则确定了平等的自由及其优先性,并按照平等的自由的方式规导和影响差别原则。差别原则通过对财富分配不平等的限制,维护政治自由的公平价值,实现自由与平等的适度结合     

“桑梓情谊”的现代转化：费孝通社会理论的情感维度

费孝通的社会理论在社会结构方面更受学界重视，而其中的情感维度尚未得到足够关注。本文试图在费孝通早年有关中国现代化的理论视域中，梳理他有关“桑梓情谊”与“亲属情谊”“乡土工业”“村镇地方团体”之间关系的探索和讨论，进而呈现费孝通社会理论中对于情感的重视。 在费孝通看来，中国的现代化应该以中国传统社会组织为基础来嫁接西方现代技术， 从而推动整个社会从传统向现代的有效过渡。 在此过程中，他尝试将既旧且新的“桑梓情谊”阐释为现代中国社会的情感基础。 文章认为，“桑梓情谊”表征并构造了本地的根源与大社会的流动以及地方与国家的人际关联， 是理解费孝通社会理论之情感维度的关键，对我们思考当代中国现代化建设也有一定的启示。     

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.     

试论费孝通的“乡寰视野”

本文根据费孝通的有关理论、观点提出“乡寰视野”、“劦业乡”两个概念，尝试以此来诠释费孝通关于中国城乡社会发展与世界经济之“休戚与共”的理论和实践活动。文章阐述了费孝通“乡寰视野”观的渊源、演进；从概念结构上解明“乡寰视野”中的“乡”和“寰”，以及“劦业乡”各自的内涵构成；通过对映衬费孝通“乡寰视野”历史意识的理论梳理，以及对费孝通晚年就“乡”“寰”关系问题所作阐述的把握，试图以更具综合性的视域对费孝通的这一重要思想作出较为系统的学理解释。文章最后指出，费孝通倡导“文化自觉”体现出了更为宽广、更为仁至的人文关怀的情愫。“乡寰视野”中的纯真的愿景，是“‘美好社会’的意念”。     

On Acting Against One's Best Judgement: A Social Constructionist Interpretation for the Akrasia Problem

Akrasia is a philosophical concept meaning the possibility to perform actions against one's best judgement. This contribution aims to clarify this phenomenon in terms of a social construction, stating it as a narrative configuration generated by an observer. The latter finds himself engaged in justifying a “problematic” line of action with regard to specific cultural beliefs referring to the self, the others and the behaviour. This paper intends to make explicit the assumptions underlying the traditional definitions of akrasia when, paradoxically, an agent performs an action not in accordance with his/her best judgement. In the transition from modern to post‐modern psychology, we here propose an interpretation of the phenomenon in psychological terms, envisaging akrasia as a narrative form functional to the identity processes and to the social dynamics of the structures of contemporary societies. Implications in the psychological practice will be taken into account.     

Relationalism through Social Robotics

Social robotics is a rapidly developing industry‐oriented area of research, intent on making robots in social roles commonplace in the near future. This has led to rising interest in the dynamics as well as ethics of human‐robot relationships, described here as a nascent relational turn. A contrast is drawn with the 1990s’ paradigm shift associated with relational‐self themes in social psychology. Constructions of the human‐robot relationship reproduce the “I‐You‐Me” dominant model of theorising about the self with biases that (as in social constructionism) consistently accentuate externalist or “interactionist” standpoints as opposed to internalist or “individualistic”. Perspectives classifiable as “ecological relationalism” may compensate for limitations of interactionist‐individualistic dimension. Implications for theorising subjectivity are considered.     

跨越“文野之别”的实践——再论费孝通的江村研究

江村是著名社会学家、人类学家费孝通成名的起点，又是他近70年持续研究中国农村发展道路的研究基地。他踏出的江村研究之路，表达了西方人类学大师“梦寐以求的愿望”，开拓了人类学从研究野蛮人转向研究文明人的新时代。文章指出，费孝通的江村研究是由环环相扣的偶然因素促成的，同时又是有计划、动机明确、志向高远的一项研究。他进行的中国乡村“文明社区”——江村研究的实践， 跨越了“文野之别”，开拓了人类学研究的新领域，西方学者给予了高度评价。时代造就了《江村经济》，《江村经济》把费孝通推向了世界学术前沿。费孝通“志在富民”，江村研究以探索农民怎样发展生产力，摆脱贫困走向富裕道路为主旨，揭示了“江村人”的思想观念、人际关系和生活方式等的变化。文章认为费孝通的“江村”研究在理论和实践上做出了重大的贡献，为后继学者的研究奠定了基础。他未竟的事业，将由“江村学”研究肩负。     

Applying for money The encounter between social workers and clients--A question of morality

Correspondence to Lars-Christer Hydén, Department of Social Work, Stockholm University, S-106 91 Stockholm, Sweden Summary The facts of household finances generally obtain their meaningfrom the moral standards of everyday life: it is in relationto these standards that we evaluate our personal finances. Personswho lack money and apply for social welfare compensation generallyhave to turn to a public social welfare bureau where their eligibilityis assessed by a professional social worker. The central questionfor the present study is how social workers and clients dealwith the morally delicate question of personal financial deficitsand how this question should be processed in a formal and institutionalsetting by formal means. This problem is discussed through ananalysis of conversations between social workers and clientsat social welfare bureaux in the municipality of Stockholm,Sweden. In pursuing a formal inquiry the social worker is conductinga moral search: the social worker has to determine the moralcharacter of the client and the circumstances around his/herhandling of his/her own financial situation. The ‘relevantcharacteristics of the citizen’ that the social workertries to match with the beneficiary rules are of a moral nature.In this respect, the social worker is not only a social workerbut also a moral worker. In order to define and defend his orher moral character the client has to pursue the financial issueas a moral issue. In the encounter, the client alludes to everydaycircumstances to account for his/her financial situation andto justify it by applying everyday moral standards.     

A touch of luck and a “real taste of Vegas”: a sensory ethnography of the Montreal Casino

ABSTRACT

In recent years, there has been an explosion of “experiential design” in casinos, driven in part by research suggesting that curating gambling sensescapes can lure patrons to spend more time – and money – inside the casino. Building on the promise of existing casino ethnographies, this paper argues that a sensory ethnographic approach to the study of gambling environments can offer valuable insight into the experiential design and mood management of the casino. We use sensory ethnography to explore the ambiance of the Montreal Casino, particularly during the casino’s “Vegas Nights” promotion. How does the casino feel (and how does it touch back)? What rhythms flow through its neon labyrinth? What does “getting a real taste of Vegas,” well … taste like? Moreover, we position this ambiance at the center of the casino’s “push-and-pull” approach to problem gambling – where this government-affiliated sensory extravaganza must toe a tenuous line between attraction and responsibilisation. In addition, we examine how the ambiance of the casino is co-produced by patrons and employees. Ultimately, we argue that the casino floor is unlike a sensory research laboratory – for here, sensations mix and mingle, and it takes a sensory ethnographer to quite literally “make sense” of the casino ambiance and its impact on visitor experience.     

Social Inequality under a New Social Contract: Long-term Care in Japan

The 1990s saw the beginning of new developments in the social policy agenda of Japan. A combination of further cuts in social expenditure and increases in financial resources through various means has become inevitable in response to the increasing cost burden of an ageing society, the prolonged recession and changes in the Japanese family. In this context, “kaigo hoken” (long‐term care insurance) was introduced in 2000 to increase revenue and fill the gap vacated by the family. The scheme introduced a different concept to the public: that long‐term care was no longer “expected’’ from the family or “allocated” by the state, but has become part of a “social contract” based upon a system of mandatory contributions, uniform entitlements and consumer choice. This paper first explores the role of the new scheme in creating social inequalities among individuals (and families). A panel survey is used to highlight different patterns of care provision and the varying degree of financial pressure among different income groups. Second, based on qualitative research, the paper examines how the new scheme has transformed the relationship between older people and their families who have played a central role in this arena. The scheme has consequently divided “traditional” families and their liberal counterparts, as a result of care work being “commodified”. It is apparent that this scheme has not only responded to fill the existing care gap but may also help accelerate the changes that have been taking place for the last two decades.