口说文化、文字文化、媒介文化

人类文明经历了从口说文化到文字文化再到当代媒介文化的变迁。当代媒介文化已经成为一种生活方式。因此 ,有必要把握媒介文化生活的特点、好处和风险 ,对媒介文化生活进行批判性研究     

现代性、后现代性与科学性

科学性与现代性和后现代性之间的关系十分密切.一方面,科学在现代性的形成与历史演变过程中发挥了十分重要的作用,科学性部分地决定了现代性的内涵;另一方面,后现代主义将科学作为一个重要的批判对象,使我们可以更为深入地理解科学性的内涵以及科学的文化价值,并且可以反过来更好地把握后现代性的含义及其启示意义.     

Nature, Rationale, and Effectiveness of Education for Coexistence

Coexistence is a state of mind shared by society members who recognize the rights of another group to exist peacefully as a legitimate, equal partner with whom disagreements have to be resolved in nonviolent ways. Achieving coexistence is a great challenge because of the negative relations between the two groups. These negative relations, the result of ethnocentric beliefs or intractable conflict, are widely shared and their abolition requires deep societal change. Education for coexistence plays an important function in this change. The article suggests that when negative relations are based on ethnocentrism, education for coexistence plays a major role in changing the nature of the relations. But when negative relations derive from intergroup conflict, education for coexistence has less influence.     

Cycling,modernity and national culture

This historiographical essay provides an overview of extensive recent work on the history of cycling to show the diverse ways in which the bicycle was adopted and experienced across western societies. Two key aspects are explored. First, it discusses the complex relationship between cycling and modernity, including tensions between ideas about cycling as liberating and as a vehicle of social conformity (in relation to gender as well as social class and status). Second, it highlights distinct differences in cycling levels, patterns of use and cycling cultures between nations. It is argued that these differences, which have been historically constituted, explain present-day cycling trends as well as the success or failure of policy initiatives across western countries.     

自然的自然--试论A·吉登斯的生态政治观

吉登斯的生态政治观在现代西方政治理论中是较为独特的一种。一方面它不苟同于以“改造世界”为核心的生态激进主义观点，另一方面它揭示了“放任自然”、“退出自然”为主的生态自然主义不现实性。整合这两方面的观点便是吉登斯的生态政治的基本立场和观点，本文把它概括为“自然的自然”——让自然自然地存在和发展，这具有两方面的含义，一是尊重自然，遵循自然规律；二是强调人对自然、世界的参与性和共存性。尊重自然，让自然自然地存在和发展，其“尊重”是人在尊重，其“让”是人在让，人类通过对自然的反射性不断整合自身与自然的关联。本文通过对古登斯的自然终结论，对绿色理论的批评，反射性生态理论和可持续发展理论的论述，提示了其生态政治观的理论内涵和发展线索。     

The Nature of Culture. Towards a Realist Phenomenology of Material, Animal and Human Nature

In an ironic rejoinder to the postmodern politics of nature, I will adopt an anthropological perspective on culture, which is conspicuous by its absence in the latest wave of science studies, and reformulate the distinction between nature and culture as a reflexive distinction within culture that emerges with modernity. In order to countering the hypertextualism of the (de)constructivists, I will next sketch out a realist theory of nature. Combining the transcendental realism of Roy Bhaskar with the transcendental phenomenology of Edmund Husserl, I will then try to outline the contours of a realist phenomenology of the ontological regions of physical, animal and human nature. Resuming my anthropological considerations on culture, I will finish the article with a progressive account of how the opposition between regional ontologies and regional typologies could be overcome.     

Boots,material culture and Georgian masculinities

Writings on footwear tend to emphasize a fundamental division between those made for men and women: men’s are plain, sturdy and functional, whereas women’s are decorative, flimsy and impractical. Of all male footwear, boots are typically the plainest, sturdiest and most functional of all. In the eighteenth century they were emphatically outdoor wear, and scholars have noted their rustic and unrefined image. This article re-evaluates the elite male boot of the long eighteenth century in Britain, emphasizing its complex symbolic associations and its significance for the gendered lives of men. Boots were associated with equestrianism, social status and the military, and therefore were key markers of gender, class and national identities. Furthermore, the article considers boots as material objects, and what this tells us about their use and the impact that they had upon the bodies of their wearers. Based on research in three key shoe archives, this study uses boots to think about Georgian notions of masculinity, the body and the self.     

Governing Nature: The Re‐Regulation of Resources,Land‐Use Planning,and Nature Conservation*

The ongoing neoliberalization of local and regional economies is contributing to quite profound changes in the ways resources, land uses, and nature are managed. Consider in this regard the changing role of the state ¹ 1Hereafter the term “state” refers to a national or federal government as distinct from, e.g., “State of New Jersey”. within North America and Europe. For a good part of the 20th century, state intervention in land‐use planning, resource management, and nature conservation was motivated primarily by national development goals, including a desire to ensure the territorial‐economic integrity of the nation state. Although there is always variation within countries resulting from such factors as the uneven spatial distribution of natural resources, the variety of arrangements for allocating powers and responsibilities among territorial units of government, and different cultural attitudes toward nature, there was nonetheless a discernible trend toward the nationalization (Europe) or federalization (United States) of resource management, land‐use planning, and nature conservation. At the very least, in most countries the state played a strong coordinating, regulatory, and financial role in relation to the management of nature within its territory.     

自然·声音

办展能不能成功,需要天时、地利、人和,国家提出以人为本,建设和谐社会的科学发展观,世界园艺博览会的宗旨与这些重要的指导思想相吻合,此为天时;沈阳是中国东北中心城市,周围道路四通八达,此为地利;沈阳人正意气风发地建设自己的家园,凭借举办世园会,沈阳定能提升活力、凝聚民     

论全球文化与民族文化

经济全球化必定推动文化全球化的到来。全球文化是在全球范围内流传广泛和深远的、先进的、占主导地位的文化。民族文化是一个民族国家在长期的历史发展过程中所积淀的民族精神和民族观念。全球文化不是同质和一元文化 ,而是由各民族的先进文化所组成的多元的和异质文化。文化全球化是由西方发达国家所主导的文化扩张 ,从而 ,全球文化和民族文化会发生冲突。要建立全球文化新秩序 ,西方发达国家必须以平等的方式对待世界各民族文化 ,同时 ,发展中国家必须不断创新本民族文化 ,把本民族文化融入全球文化之中     

人性视野中的犯罪及其考量

犯罪是人性恶的外在表现,人性是极其复杂的,既有本性恶的一面,偶尔也不乏善的闪现.但人性中恶的一面,在社会生活中常常会掩盖善的一面.对于人性中恶的一面,不能寄希望于自律和道德教化,必须严密法网,建立完善、科学的制度,通过人性化的外在制约来抑制犯罪.同时,也应该尽力维护和发扬人性中善的一面以对抗和牵制恶的一面,为此,道德教化作为抑制犯罪的辅助力量,也不可忽视.     

哲学的文化性与文化的哲学性

文化哲学可以有两种样式,一种是文化观点的文化哲学,另一种是哲学观点的文化哲学,前者显示哲学的文化性,后者显示文化的哲学性.就其与哲学的关系而言,文化观点的文化哲学可能扬弃哲学,却不会规范地解决哲学问题.扬弃哲学具有超出哲学的现实意义.哲学观点的文化哲学,或者成为哲学的一个普通下属学科,是哲学原则的自我印证,或者尽可直面现实而野性地埋葬哲学,从而文化哲学亦不必还是文化"哲学".     

形而上学与人的本性

亚里士多德的“第一哲学” ,即探究终极原因和原则或研究“作为存在的存在”的形而上学 ,是任何哲学都以直接或隐性的方式所内在地包含的不可或缺的本质维度 ,其深层本质是人的超越性生存本性及其本质精神的自觉显现 ,是内在于人之生存的本体论诉求和终极关怀的理性表达。传统哲学大多包含着自觉的形而上的维度。然而 ,传统哲学常常遗忘或遮蔽了哲学形而上学维度与人之生存本性的本质关联 ,陷入了“无根基”的状态。因而 ,当 2 0世纪人的生存困境以文化危机的形式深刻地表现出来时 ,传统形而上学的危机便在现代哲学对黑格尔哲学的普遍拒斥中展现出来。于是 ,如何在人的生存论基础上重新恢复形而上学的力量 ,便成为当代哲学关注的一个时代课题。高清海教授从形而上学与人的本性关联入手 ,认为在走出“曾经是”的形而上学之后 ,形而上学并没有失去其原来的规定和价值 ,“应当是”的形而上学的命运正是人自身发展的命运。朱德生教授认为 ,人是在立足形而下的世界 ,追求形而上的世界过程中才成为人的 ,哲学是对人的存在方式及其生存意义的反思 ,在这种意义上 ,哲学就是形而上学。邓晓芒教授通过对西方形而上学史的反思 ,指出形而上学深深植根于人性的本源之中 ,随着人性的发展而发展 ,但它的发展方式是自我     

美国区域研究的起源、性质和挑战

A .坦斯曼 (AlanTansman ,加利福尼亚大学伯克利分校东亚语言文学系教授 )指出 ,区域研究是一种翻译 ,是“一种谋求通过一个跨学科的透镜来了解、分析和阐释外国文化的事业”。“了解、分析和阐释”另一种文化———无论对一名想了解中国的美国人来说 ,还是对一名想了解印度的安哥拉人来说———都不可避免地要翻译。这首先要求外来者努力理解另一种社会和文化的假设、含义、结构和动态 ;但也为他们创造了机会 ,去扩展 ,甚至挑战他们对自己的社会和文化的理解。“跨文化的透镜”是不可或缺的 ,因为任何单一的学科都无法充分地理解另一种社…