故都北平的文化生产与文学记忆

城市身份与地位的变化决定着城市的命运,也影响着城市空间意象与心理想象的建构.近代北京在国都南迁后改称北平,面临着重新塑造自身形象的问题,城市文化生产与文学记忆的逻辑也随之发生改变.在作为城市旅游手册的系列北平"指南"与各种文学书写中,北平由一个走向现代化的国都转变为以保存传统为要务的故都,北平的文化生产与文学记忆亦由对城市现代化的向往转为寻求文化之维,最终将北平建构为一个文化古城.     

北平沦陷时期话剧运动之一隅─—关于《四一剧社》若干剧运史料

北平沦陷时期话剧运动之一隅─—关于《四一剧社》若干剧运史料穆紫一九三八年初夏，已是日本帝国主义侵略者制造“七·七”芦沟桥事变，北平沦陷一年之际，原在熊佛西教授组建的《北平剧团》成员舒润华、马进夫妇，结合当时滞留于北平具有民族意识的剧人认为：被蒋政府不...     

互为创造的双向运动——老舍与北京民俗文化断想

<正> 北京是老舍的生身之地,终生眷恋的故乡热土,也是他艺术生命的源泉和摇篮.1936年在《想北平》一文中,老舍这样说过:"我的最初的知识与印象都得自北平,它是在我血里,我的性格与脾气里有许多地方是这古城所赐给的."的确,当我们谈到老舍时,不能不想到北京和它那风韵独具的文化;而提起北京的文学、艺术,自然会与老舍的名字联在一     

东京城与东京陵

古城辽阳在清朝以前一直为中国东北地区的政治、经济和文化中心,有三次被称为东京,一是辽代,二是金代,最后一次是在明末清前的后金时期。在辽阳市东郊,有一个新城村,整个村落为一座古城的遗址,这就是著名的清“关外三都”之一,后金时期第二个都城—东京城。     

老北京天桥的平民文化

老北京天桥的平民文化黄宗汉一、天桥平民文化的形成天桥享誉海内外，被视为老北京平民社会的典型区域。正如著名学者齐如山在《天桥一览序》中所述：“天桥者，因北平下级民众会合憩息之所也。入其中，而北平之社会风俗，一斑可见。”据清《光绪顺天府志》记载：“永定门...     

黑龙江流域“亘古荒原第一都”──凤林古城及炮台山“七星祭坛”的价值与意义

黑龙江地区三江平原上的友谊县凤林古城及隔河相望的宝清县炮台山古城，这两处大遗址是２０世纪７０年代末发现的，对其考古发掘则是近年逐步开展的，特别是炮台山上“七星祭坛”天文考古现象则是２０００年６月２０日刚被发现的，对它们的综合研究和破译还处于初始阶段。 凤林古城与隔七星河相望的炮台山古城“七星祭坛”遗址，南北二者结合，应是构成一座城市总体的两个组成部分，成为黑龙江流域２０００年前的“亘古荒原第一都”。三江平原上，有汉魏时期城址、聚落址上千处，城邦林立，其中以友谊县凤林古城和宝清炮台山“七星祭坛”最…     

对“循环阅读”批评方式的尝试——重演《三国演义》

本文论述了“循环阅读”的操作方式及其必要性。指出,由于中国古代文化的独特性,不同文化门类之间的相互渗透极为明显,故而只有在特定文化语境与文本之间进行“循环阅读”才能发现文本生成的逻辑轨迹;又由于士人阶层是中国古代文化话语的实际建构者,他们的文化心态与人格结构对文本意义具有决定性作用,所以只有在文本与士人阶层具体价值取向之间进行“循环阅读”才能揭示文本蕴含的文化意蕴。作为例证,文章分析了《三国演义》的文本意义与特定文化语境及士人心态间的紧密联系,指出这部小说是在“道学”语境中用通行的士人话语对“三国”故事的重写     

试论1928年迁都对北京的影响

1928年国民政府迁都南京,改北京为北平[1]。失去"国都"光环的北平在呈现百业凋零态势的同时,城市发展亦发生了深刻的变化,城市自我意识和地方特色得以彰显。这一阶段是北京这一传统的政治中心古城向现代化城市转型的重要环节,对理解近代北京发展历程及今天的首都建设都不无裨益。     

20世纪中国留学生文学与中西文化交流

从本世纪初起，中国文化与西方文明的激撞、融汇就一直紧密伴随着中国现代化的进程，留学生文学则是近代以来中西文化交流的产物。在本世纪我国兴起过三次集中而具有文化意味的留学生热潮：一是“五四”时期；二是台湾地区６０～７０年代；三是内地始于８０年代至今方兴未艾的“留学潮”。不同的生活方式、迥异的文化背景、羁旅异国的酸甜苦辣，无不使飘洋过海、远离故土亲人的敏感青年百感交集，“留学生文学”也由此诞生。它反映了处于中西文化碰撞下具有跨文化经验的留学生的各种复杂心态，从某种意义上说，留学生文学可说是近百年来中西…     

贾政与贾宝玉关系还原批评

《红楼梦》(前80回)舒卷自如地展露了贾政直面“贾宝玉现象”的“嫌恶”心态(第一时段)、绝望心态(第二时段)和妥协心态(第三时段),揭示了他从无比焦躁到无限痛苦到无奈认同的心理轨迹。凡此,皆受两种“力”的牵制,一是主流文化对男人(含少年男子)的价值期待;二是作为自然人寻常人的骨肉亲情,尽管后者是潜存的、被压抑的,甚至是羞于正视的。     

The Meaning of Meaning in Sociology. The Achievements and Shortcomings of Alfred Schutz's Phenomenological Sociology

Phenomenological sociology was founded at the beginning of 1930s by Alfred Schutz. His mundane phenomenology sought to combine impulses drawn from Husserl's transcendental phenomenology and Weber's action theory. It was made famous at the turn of 1960s and 1970s by Garfinkel's ethnomethodology and Berger & Luckmann's social constructionism. This paper deals with the notable accomplishments of Schutz and his followers and then proceeds to a shared shortcoming, which is that the phenomenological approach is unable to understand meaning in any other way but as actors's knowledge. Therefore, phenomenological sociologists are forced to describe the actor's interpretations of meaning as transparent to the actor him/herself, even if they sometimes make heroic attempts to escape the limitations of the phenomenological conception. The limitation is apparent in Husserl's and Schutz's definition of meaning as a “reflective intentional act”, Garfinkel's use of the term “accounting” to refer to a signifying effect, and the way Berger and Luckmann describe their social theory as “sociology of knowledge”. Today, similar confusions are present in Michael Polanyi's “tacit knowledge”and in Giddens' structuration theory.     

美国两洋同盟演化与当代国际格局转型的再思考

美国借助大西洋同盟和亚太同盟介入或主导了几次重大国际事件,证明了"当代国际格局多极化趋势明显"是伪命题。当代国际格局变化的两种趋势中,三支主要力量的角逐为美国两洋同盟的维持与优化提供了结构性空间;冷战遗留问题为美国两洋同盟提供了丰厚的历史根基与现实条件;美国推进全球战略重心东移,是通过两洋同盟的运行而实施的,体现了当今国际格局的变化态势;美国两洋同盟在国际格局变动中的对接与实践,深化了资本主义同盟的冷战思维。从外交方法上看,冷战思维不是国际行为体单方面能够消除的,它是行为体之间理解和认同的一种外交思维方法;单方面摒弃冷战思维外交将受到对方的困扰甚至陷入困境。     

Prosocial Motivation as a Driver of Social Innovation in the UAE

One important domain of nonmarket-driven innovation is social innovation. Defined as “new ideas that have the potential to improve either the quality or the quantity of life,” social innovation stands in stark contrast to business innovation that focuses on creativity with the intention of making a profit. Drawing on research on motivation, creativity, rentier mentality, and Islamic work ethics, this article takes a motivational approach to social innovation and advances a proposition that prosocial motivation is of particular importance in fostering social innovation in the context of the UAE. We argue that due to policies that grant nationals high financial stability and affluence, UAE locals are less likely to be driven by extrinsic motivation, but rather by intrinsic motivation. We propose that enhancing their prosocial motivation will have a synergetic effect with their intrinsic motivation and therefore lead to higher social innovation. This article extends the literature on prosocial motivation, social innovation, and social entrepreneurship by identifying a geographical/cultural region where the motivational basis for social innovation is amplified. Significantly, this article questions common assumptions about a rentier mentality and proposes a path to leverage social innovation. Implications for policymakers and practitioners are discussed.     

“知者乐水”与“上善若水”--论柳诗“枯澹”之美

苏轼评柳宗元诗,好用“澹泊”“枯澹”等语,意指其诗歌创作形貌朴实而情韵丰满。所谓“枯澹”之美实与儒家所倡“中和之美”、道家所倡“法天贵真”本质相同。柳诗中具有“枯澹”之美的作品,集中创作于元和五年至元和十年之间。在此期间,柳宗元深受儒、道两家“知者乐水”“上善若水”等观点的影响,力求改变“躁进”心态,愤懑之意减淡,内心日趋平和,诗歌创作讲求自然,故这一时期的作品呈现“枯澹”之貌。此外,移居愚溪也是造成柳宗元诗歌风格变化的原因之一,而苏轼的个人处境和遭遇,也使他格外看重柳诗的平淡自然之作。     

论分享价值原则的文化战略学意义--十八届三中全会《决定》的理论解读

在“五位一体”框架中，探讨支撑国家整体发展战略的基本价值原则，乃是当代中国化马克思主义文化战略学的重要课题之一。中共十八届三中全会《决定》强调“让一切劳动、知识、技术、管理、资本的活力竞相迸发”，要做到这一点，在市场之内的初次分配中，必须让“资本-劳动”分享利润，与此相对应的是一种与“平等”等密切相关的“分享”价值原则。《决定》有关“多渠道增加居民财产性收入”“保障农民公平分享土地增值收益”等重大举措，同样是在市场之内贯彻分享价值原则，而以民生为主的社会建设、以公共服务为主的文化事业则是在市场之外推行分享价值原则的主要方式。全面推行分享价值原则，既有利于坚定地推进新型市场化改革，同时也有利于保障平等、促进和谐、拓展自由，对内可以凝聚社会共识，激发国民创造力，对外则有助于在价值制高点上展现社会主义中国的文化魅力和感召力。     

农业转型的社会基础:一项对茶叶经营细节的社会学研究

本文关注我国农业转型过程中的组织形态，以茶叶为例，描述了茶叶经营过程中的家庭经营和市场网络，论述了农业的技术细节和交往细节如何塑造了这一经营组织形态。茶叶种植、采摘过程的技术细节决定了家庭经营的独特作用，但是在家庭经营的基础上还需要市场网络与之配合。这个网络的有效运行需要解决一定的“组织困境”，经营者普遍使用类似“和稀泥”的方式解决监督管理问题。本文紧扣交往细节和交往心态分析特色农业的组织形态何以可能的社会基础。交往细节具有费孝通所提出的“意会”的意涵，通过对交往细节和交往心态的分析，深挖交往细节背后的历史维度，可以与社会学理论本土化的努力结合起来，推进社会学对社会关系的研究。     

Was There a Popular Culture in the Middle Ages?

With Bruce A. Rosenberg's article, “Was There a Popular Culture in the Middle Ages,” we come full circle, returning to some of the comments made by Charles Altman. Rosenberg's cautionary remark that segmenting the experienced world into “popular,”“folk,” and “elite,” is arbitrary and artificial does not discount thepractical value and necessity of constructing analytic categories in popular culture studies. What is essential, however, is that those of us studying “kopular”artifacts must also examine the ways in which they interact with other cultural aspects or segments.     

Unbending the mind: or, commercialized leisure and the rhetoric of eighteenth-century diversion

This essay opens by asking why the formative period in the “commercialization of leisure” in England (c. 1690–1760) happens also to be the period during which intrusion, obstruction, and interruption first began to thrive as conspicuous rhetorical techniques in commercial literature. The essay answers this question through a series of close readings that reveal the complex reciprocity between what I call “cultural diversion” and “discursive diversion,” between those social amusements which provide relief from the serious concerns of daily life and those linguistic and textual devices which characteristically disrupt so much of the discourse of the late seventeenth and early eighteenth century—devices such as extravagant metaphors, rows of asterisked ellipses, and, most pervasively, digressions. Where modern discussion of such devices has tended to rely on the critical touch-stone of “self-consciousness,” this essay restores disruptive rhetoric to what I see as its original cultural context by demonstrating how frequently self-conscious authors associate the form and function of devices like digression with London’s “Reigning Diversions.”     

A Cross-Cultural Comparison of the Academic Engagement of Students

Higher education around the world is undergoing serious transformations as a result of technological, social, and economic processes. Universities from various countries are trying to secure a competitive position for themselves on the international market for educational services. Currently thousands of universities from different countries are trying to enter the race to join the race for international rankings. In their quest to reach the top of the rankings some countries seek to follow the experience of other, more successful nations by adopting their “best” practices. It is not surprising that all countries wish to secure a prosperous future for themselves and take efforts to avoid remaining on the sidelines of world development. However, a factor such as culture or national mentality may undermine the strategies and transformation processes that are being developed.

The goal of this study is to conduct a cross-cultural analysis of the academic engagement of students from Russian, Chinese, Japanese, American, and British universities and determine the role that cultural differences play in existing educational systems. The study sample consisted of 26,648 Bachelor’s students who were enrolled at universities in the United States, United Kingdom, China, Japan, and Russia during the 2016–2017 academic year. We used data from the “Student Experience in the Research University” (SERU) international research project to construct an index of student class involvement on the basis of a factor analysis. The results of our univariate analysis of variance (ANOVA) showed that students from Japanese, Chinese, American, British, and Russian universities demonstrate qualitatively different levels of academic involvement, which depends on the organization of the educational process as well as the cultural traditions of these countries. Thus, the Chinese students turned out to be the least engaged, since they were not required to actively participate in class discussions or to discuss additional questions related to the course with the instructor. Russian and American students demonstrated the highest level of engagement compared with other students from countries in the survey.

The author emphasizes the need to take into account existing cultural aspects when developing educational strategies, interacting with foreign students in the classroom, as well as conducting comparative studies.     

May Fourth Literary Tradition and the Transformation of Chinese Literature in the 1930s

“五四”作为中国现代文学的开端,是绕不开和说不尽的一个传统和话题。文章 选择从20世纪30年代文学界对五四文学传统的反思入手,通过对五四文学与30年代文 学的阐释和评价,探究其背后所隐含的不同言说目的、方式和观照视角,由此来透视 言说者和评价者基于不同历史阶段所持的不同的文学思路。五四文学秉持的是一种人 文学科的思路,而30年代文学信守的则是一种社会科学的思路,而对于两个时代的不 同阐释和评价以及其间的种种复杂纠葛,在此都可找到准确、合理的解释。另外,通 过30年代与“五四”所持文学思路的差异,还可以反观五四文学传统以及把握30年代 文学的转型,总结五四文学传统和30年代文学传统的经验和教训。

关键词: 五四文学传统?30年代文学?文学转型?人文学科思路?社会科学思路

The May Fourth movement that ushered in China's modern literature constitutes a central and inexhaustible tradition and topic. This paper proceeds from the Chinese literary community's reflections on the May Fourth literary tradition to explore the different aims, methods and perspectives of the May Fourth and 1930s literature through the interpretations and evaluations of each period. May Fourth literature followed a humanist approach while that of the 1930s took a social sciences approach. This point can provide us with a correct and rational explanation of the different interpretations and evaluations of the two periods and their complex entanglement. Furthermore, by examining the differences in approach of the two periods, we can look back over the May Fourth literary tradition and gain a better grasp of the transformation of literature in the 1930s, and thus sum up the experience and lessons of the literary tradition of both periods.