时尚与自我认同

时尚与大众文化息息相关 ,但却并非大众文化所独有。现代经济之前的消费时尚是有严格的等级限制的 ,对奢侈品的消费是上层阶级的特权 ,下层劳动阶级只能消费基本的生活必需品。有闲阶级的绅士 ,以炫耀性的方式消费奢侈品来维持其优雅、体面的生活方式和社会身份 ,并以此来博取社会名望。在大众文化时代 ,时尚仍然延续了塑造身份、博取社会名望的功能 ,但这一功能已经不仅仅限于某一社会阶层。大众文化的商品化和产业化使时尚具有无限扩大的趋势 ,越多的人追逐就会带来越多的利润。受此动力驱使 ,大众文化时代的时尚差不多已扩展到了人们日常…     

自我在现代性条件下的形塑——吉登斯《现代性与自我认同》对自我的解读

在现代性条件下,自我和社会的关系较传统时期发生了重大的变化,特别是社会对自我的影响变化尤为剧烈.吉登斯的<现代性与自我认同>,总结了自我在现代性条件下发生的新的型塑:即生活风格的转变;生活历程向内在参照性转变;个人亲密关系发生转变;个体心理陷入重重困境.     

院舍老人自我认同小组活动

小组名称：我做得到——院舍老人自我认同小组活动对象：深圳市松岗颐年院院舍老人参与人数：5～6人小组目的：让长者了解自己的能力、认同自身的价值,从而提升长者能力,提高长者在院舍生活的乐趣,激发长者的生活动力。     

现代性与认同问题的思考

一般地说 ,现代性首先是人自身力量的发现 ,是人的自我意识的觉醒 ,是对人个体特殊性的确认或对人的个性的肯定。一句话 ,按照哲学的术语说 ,现代性的后果就是主体性原则的确立。然而 ,在这种一般的规定中包含着现代性的矛盾 :一方面 ,从社会文化层面看 ,人借助工具展现了自己的主体性力量 ,现代性的产物是机器的使用和标准化生产的推广 ,自然和人的精神都遭遇“祛魅”现象 ;另一方面 ,从人的精神层面看 ,每个人又都试图寻找或者维护自己的内心深处的特殊存在 ,人不再仅仅是自然或社会群体的一部分。由此 ,现代性问题往往与人的认同问题交织…     

认知与认同之间——单位制解体背景下杭州市国企工人的自我身份意识

体制转轨和结构转型所导致的单位制解体使国企工人的身份地位发生了巨大变化;通过纵横交错的社会比较,国企工人对如今所处的边缘化身份地位有着清楚的体认,但在情感上却并不愿意认同;但是,其他社会成员对国企工人的评价、看法却构成了一种具有"压迫性"的社会文化和心理环境,在某种意义上"迫使"着国企工人接受其如今的处境,与此同时,国企工人为缓解、消除"认知失调"而"主动"采取的某些自我心理调适方式,也在某种程度上推动着他们去接受如今所处的身份地位.总体上,如果说国企工人对于今日之边缘化身份的"认知"是清晰的,那么,在"认同"上,其心态是矛盾暧昧的.     

身份认同的内在二维图式——以鄂西北HL村艾滋病人的身份认同研究为例

根据身份认同的定义,个体身份认同具有内在二维属性,即对身份角色的确认和对所属群体的情感归属。而这两个维度并不一定是同时发生,也不一定向同方向发生转化。而身份认同的内在二维性是导致个体身份认同的张力和矛盾的重要原因。在此基础上,本文对XY市HL村的艾滋病人身份认同进行分析,尝试勾勒出作为特殊群体的艾滋病人身份认同的图示,说明身份认同的非单线和非单向性,个体身份认同的建构是内在主体行动和社会外在力量共同作用的结果。     

对当代认同概念的一种理解

就理论研究而言 ,自 2 0世纪中期以来 ,当代认同成了哲学研究领域中的一个重要问题。然而 ,在人们热烈的讨论中 ,当代认同概念自身已在某种程度上被泛化和模糊化了。可以说 ,人们越来越热衷于讨论当代认同问题 ,但迄今为止没有在当代“认同”概念意义的界定上获得突破。当代认同概念虽然具有自身的特殊性 ,但这并不意味着人们没有办法对当代认同概念进行规定。按照我们的理解 ,所谓当代认同是指现代人在现代社会中塑造成的、以人的自我为轴心展开和运转的、对自我身份的确认 ,它围绕着各种差异轴 (譬如性别、年龄、阶级、种族和国家等 )展开…     

文化认同:元诗在摆动中归宗

元代诗歌在特殊的历史进程中摆动发展。元初的北方诗坛承金末的演变趋势,在宗唐宗宋间摆动;南方诗坛则延续了对理趣诗的反思,在摆动中寻找诗歌真趣。具有重要影响的代表性诗人北上,使南北诗风合流,形成了诗歌的文化心理归宗,引导了元诗创作高潮到来。     

留守儿童的日常焦虑与自我认同——基于结构二重性视角的考察

焦虑是留守儿童最为日常化的情绪体验,将留守儿童的日常焦虑置于"结构二重性"的视域下分析,可以展示其更为丰富的能动性内涵."结构二重性"理论考察的是结构与行动的互构机制,具体到留守儿童心理问题的研究就是在社会结构、留守儿童的日常焦虑以及建构自我认同的行动之间构造机制关联.不同留守圈层结构影响留守儿童不同形式日常焦虑的生成,留守儿童的日常焦虑同时具有自反性和不断再生产特性,这使留守儿童自我认同的建构行动具有持续性.但留守儿童自我认同的建构正逐渐导向低层次化和个体化,需要采用反个体化的策略以重建留守儿童的生活意义系统,实现留守儿童自我认同的积极建构.     

在古今中西之间:论现代新儒家人生境界说的理论自觉

现代新儒家在建构其人生境界理论体系过程中表现出多重理论自觉.传统自觉,使他们注重对传统儒学人生境界思想的阐发,并视其为儒家人生哲学之重心,以使古今相续;时代自觉,使他们依据现代学术理念,以明晰化、体系化的言说形式与理论架构赋予传统儒家人生哲学现代学术形态,从而名实俱彰;方法论自觉,使他们以开放心态主动援引西方哲学理论资源和方法,对儒家传统人生哲学予以多向拓展和论证,以求中西兼容.在其理论创获之余犹见缺失.     

National Identity in the Era of Globalization: Crisis and Reconstruction

The era of globalization is posing a variety of challenges to national identity. In order to meet these challenges, it is important to offer theoretical scientific interpretations of them. A scrutiny of national identity as a concept reveals that national identity is actually a “four in one” combination of institutional identity, interest identity, cultural identity and non-national community identity, with formative mechanisms characterized the unity of the primordial state and the constructive, expressive forms characterized by the unity of consciousness and action, content characterized by the unity of politics and culture, and maintenance mechanisms characterized by the unity of emotion and self-interest. In the global age, national identity crisis usually arises in political, economic and cultural levels. The root cause for national identity crisis lies in the ineffectiveness of nation states’ self-governance. In order to promote the construction of national identity in the global age, we need to: (1) promote reform of the political system, explore democratic models of governance, and create the institutional preconditions for national identity; (2) promote economic development, ensure fairness and justice, and guarantee interests in national identity; (3) develop national culture, strengthen value integration and enrich the cultural significance of national identity; and (4) recognize different levels of community development and promote community integration in national identity.     

法国文化对越南现代生活的影响

越南是个善于吸收外来文化,包容性很强的国家,它既有东方谦虚含蓄的一面,也具有着西方奔放张扬的个性。在法国殖民统治期间,越南在语言、饮食、建筑等方面深深打上了法国文化的烙印,法国文化对越南现代生活具有深远的影响。     

Greater Self,Lesser Self: Dimensions of Self‐Interest in Chinese Filial Piety

While self‐interest is depreciated in Confucian ethics the processes of family relations in traditional China are animated by the self‐interested actions of family members. The paper outlines the Confucian ideology of filial piety which is commensurate with the governance of family life organized hierarchically and through the senior male's management of the joint‐family's collective property. The structure, operations and principles of membership in traditional Chinese families are indicated, highlighting the tensions within them between consanguinity and conjugality and their material bases. The differential operation of self‐interested actions by husbands and wives is also presented. A non‐Confucian model of the relational‐self is outlined in which both the collective context of Chinese families and the self‐interested actions of individual family members within them is explicated.     

现代社会人本伦理诉求下的生活价值体验

生活作为人生命活动的展开方式，是人根据自己的意志和目的进行的生命活动，是人全面本质的展开，本真生活是属人的，以人为本。现代社会实质是以资本市场逻辑和技术理性为主导逻辑建构而成的物化社会，置身其中的现代人的现实生活实质上趋向物，处于异质生活境遇，怎样在现代生活境遇里获得生存的意义，过有价值的生活，回归“人本”生活状态，关键在于对“物本”异化力量主导所形成的现代人的异质生活境遇的超越，即对生活的价值体验。     

“风起于青蘋之末”——孟子性善论探析

作为《孟子》一书的灵魂,性善论的影响至深至远。孟子的人性论建立在人的主体精神日益自觉、人们对人性的探讨日渐深入的基础之上,是对孔子的人性观念的发展。孟子认为,人的善性是一种先天的资质与倾向,通过心的感受与省思得以培养,通过本性来完成天的意志。性善论虽未能有效地行诸当世,却深刻地影响了后世政治,并为社会锻造出一个士人阶层,最终沉淀于儒家的基本品格之中。性善论还是士人阶层乌托邦精神的根底所在,作为士人价值观的核心,乌托邦精神体现为“道”对“势”的制衡,并在个体人格领域以审美自由的方式获得彰显。     

Governance Change and Political Identity in the Internet Age

The advent of the Internet era has triggered profound changes in national governance, and the profound complexity and highly uncertain nature of governance have imposed new requirements on political identification in the new era. Whether seen environmentally from the point of view of the governance environment or from the point of view of the subjects and structures of governance, the changes brought about by the Internet to national governance have challenged political identity. Therefore, in response to the challenges to political identification posed by changes in Internet governance in the context of the new era, it is necessary to reconstruct new bonds for the political identity of the mass of the people by promoting the modernization of Internet governance on the basis of maintaining a firm grip on domination of cyberspace ideology: implementing integrated governance to achieve developmental identity; strengthening service-oriented governance to build subject identification; and promoting responsive governance to enhance sustainable identity.     

近代北京警察生活之管窥

清末新政时期,近代警察制度作为一项重要内容从西方引入我国。伴随着警政建设的发展,近代警察职业群体出现于市民社会中,他们在城市近代化进程中扮演了重要的社会角色,他们的生活状态也是近代城市社会生活的一个组成部分。通过对近代北京警察生活的探析,我们可以隐约看到全国警察群体生活的大致概况,也由此可以反映出中国近代城市社会生活的一个缩影。     

National Identity in the Context of Globalization: A Structural Perspective

In this era of “liquid modernity,” China faces the dual pressures of external globalization and internal social transformation. Within these dual space-time coordinates, academic research should address the question of what makes national identity possible by moving away from its fixation on macro-narratives and concrete micro-analysis of civic or ethnic identity, etc., to focus on meso-analysis. To do this, it is important to allay individuals’ ontological anxiety so that they return to ontological security; to realize the production and reproduction of a national centripetal force; and to highlight the functional power of national identity. Both theoretical studies and real-world experience show that national identity cannot play a stable and coherent role on its own, but needs the structural support of three fundamental systems: economic incentives, political values, and institutional organization. The functional cohesion of these systems provides an effective path to the realization of national identity.     

National Identity,Citizenship and Immigration: Putting Identity in Context

In this paper we suggest that there is a need to examine what is meant by “context” in Social Psychology and present an example of how to place identity in its social and institutional context. Taking the case of British naturalisation, the process whereby migrants become citizens, we show that the identity of naturalised citizens is defined by common‐sense ideas about Britishness and by immigration policies. An analysis of policy documents on “earned citizenship” and interviews with naturalised citizens shows that the distinction between “elite” and “non‐elite” migrants is evident in both the “reified” sphere of policy and the “common sense” sphere of everyday identity construction. While social representations embedded in lay experience construct ethno‐cultural similarity and difference, immigration policies engage in an institutionalised positioning process by determining migrants' rights of mobility. These spheres of knowledge and practice are not disconnected as these two levels of “managing otherness” overlap—it is the poorer, less skilled migrants, originating outside the West who epitomise difference (within a consensual sphere) and have less freedom of mobility (within a reified sphere). We show that the context of identity should be understood as simultaneously psychological and political.