舍勒的哲学人类学及其当代启示

M·舍勒的哲学人类学认为,独具“精神”是人区别于其他一切存在物的内在本质,而作为完整的人又是生命和精神的统一体。舍勒致力于从总体人的角度揭示人存在的意义及其在宇宙中的地位,不仅为人的研究提供了人类学本体论的基础,而且他又将关于人的具体研究与形而上的沉思结合起来,从而实现了人类学的转折。其深刻的思想内涵对于当代中国塑造现代理性主体,进一步明确人自身现代化建设的方向具有重要的参考价值。     

形上追问的转换与哲学理性的确立

传统哲学将其形上追寻设问为"世界的本原是什么",这种设问使哲学陷入必然性之域,从而注定了哲学走向科学理性的命运。"世界的本原是什么"之所以是哲学问题,是因为它旨在追寻生活的本根,所以它应该转换为"生活的本根是什么"。形上追问的转换蕴涵着哲学的深层革命———跳出必然指向自由。哲学理性正是面对人的生存自由得以确立的。如果说作为世界本原的必然性赋予了科学理性某种"必然性"的话,那么哲学理性则从人的生存自由中获得了相应的"自由"。     

Culture‐Inclusive Theories of Self and Social Interaction: The Approach of Multiple Philosophical Paradigms

In view of the fact that culture‐inclusive psychology has been eluded or relatively ignored by mainstream psychology, the movement of indigenous psychology is destined to develop a new model of man that incorporates both causal psychology and intentional psychology as suggested by Vygotsky (1927). Following the principle of cultural psychology: “one mind, many mentalities” (Shweder et al., 1998), the Mandala Model of Self (Hwang, 2011a,b) and Face and Favor Model (Hwang, 1987, 2012) were constructed to represent the universal mechanisms of self and social interaction that can be applied to any culture; both models can be used as conceptual frameworks for analyzing mentalities of people in any given culture. Taking research works from Foundations of Chinese Psychology: Confucian Social Relation as exemplars (Hwang, 2012), this article illustrates how to construct culture‐inclusive theories of Confucianism by multiple philosophical paradigms. The mechanism of culture‐inclusive theory can be applied to explain qualitative research findings on lifeworld events of people in a particular society. It can also be utilized to predict results of quantitative research conducted to verify theoretical propositions in the scientific microworld by empirical methods.     

The two stories of the habitus/structure relation and the riddle of reflexivity: A meta-theoretical reappraisal

This article argues that two key puzzles arising from the theories of Bourdieu are inter-related. One is the question of how Bourdieu analyses the relationship between structure and habitus, and the other is the place of reflexivity in Bourdieu's work. We contend that it is only by carefully analysing Bourdieu's theoretical structure to grasp the relationship between these elements that one can understand whether or not his work offers useful resources for analysing the relation between routine action and self-reflection. This paper argues that there are two narrations of the structure/habitus relation in Bourdieu's work, and that the concept of self-reflective subjectivity is a residual element of the first narration and does not appear in the second. We then contend that this residual and under-developed concept of self-reflective subjectivity should not be confused with Bourdieu's analysis of epistemic reflexivity. These moves allow us to contribute to ongoing debates about the relation between routine action and self-reflection by arguing that the concept of the “reflexive habitus” – which some have argued is characteristic of social agents in high/late modernity – is both conceptually confused and is not a logical extension of Bourdieu's theories. In this way we try to clear the ground for more productive ways of thinking about routine action and self-reflection.     

日常生活的结构与意义：《礼记·曲礼》的社会学研究

社会人类学对于礼与仪式的研究有助于我们认识日常社会生活和加深对社会结构的理解,因为研究所侧重的仪式过程激活了人在社会交往和互动中的实践主体性。通过对《礼记·曲礼》的社会人类学解读,我们发现,人的日常生活具有社会结构与时间性这些基本要素,礼制结构内含复杂的人伦结构与天人关系,以及丰富的时间体验。礼所体现的情感与意义是社会生活之神圣感的源泉,礼仪就是将人和社会带入这种境界的手段与过程。这种尝试性的解读意在将传统礼仪纳入社会学的研究范围。     

循环式国家：转型中国的符号式劳动治理机制探析

抗争政治与国家建设之间的关系是社会运动研究中的一个经典问题。本文通过对一组国有企业退休工人为维护退休金权益所展开的十年抗争进行过程事件分析,来勾勒国家在劳动治理过程中逐步形成的官僚场域。这个官僚场域由三个相互交叉的圈子所构成：信访办圈子、信访办与法院之间的圈子、中央与地方之间的圈子。这些交叉的圈子所构成的国家场域一方面通过对抗争的制度化循环而拉长了工人的斗争时间,分散了抗争的空间,从而有效遏止了抗争的激进化,另一方面则通过抗争工人与国家代理人之间的叙事化互动促进了国家资本的激活与流通,从而实现了对抗争者的象征性支配。     

The Hysteresis Effect: Theorizing Mismatch in Action

Widespread reliance on representationalist understandings commit social scientists to either partially or totally decouple belief from reality, limiting the domain of phenomena that can be treated by belief as an analytic concept. Developing the contrastive notion of practical belief, we introduce the hysteresis effect as a situational phenomenon involving the systematic production of agent‐environment mismatches and argue for its placement as a central problem for the theory of action. Revealing the dynamic, embodied conservation of belief in the temporality of practice, hysteresis appears when environmental contexts change in a way that leaves actors without an ontologically complicit relationship to institutions as scaffolds of action. Under these circumstances, a past‐inflected reflexiveness replaces a forward‐inflecting practical belief in the actor's temporal relation to the world. Drawing from a variety of historical case studies, we locate hysteresis in routine disjunctures between the temporality of practice and the temporality of environments. Our analysis reveals four distinct types of reflexiveness produced the hysteresis effect, each with a unique dispositional impact on actors and extensions to group‐level phenomena. We conclude the article by emphasizing the non‐eliminativist relationship between belief as disposition and belief as representation.     

Shedding Some (More) Light in Bourdieu's Habitus and Doxa: A Socio-Phenomenological Approach

In this paper, I attempt to shed more light in Bourdieu's habitus and doxa, by drawing on phenomenological and Bourdieusian-based literature, social theory and some findings from sociological research. Despite the fact that there is a vast work concerning the examination of these two concepts, there are still some misunderstandings about them. For that reason, I have tried to draw a clearer picture of habitus, by linking it with phenomenological “being-in-the-world” and describing its elements. As for doxa, I discuss its conceptual relation with habitus and phenomenology's natural attitude. Also, attention is given to some aspects of both habitus and doxa, which have not addressed in detailed fashion yet, but they are nevertheless theoretically useful for empirical qualitative research.     

The Good Life: Criticism and Construction of Urban Meaning

自1979年刑事诉讼法公布实施以来, 中国刑事诉讼体系的构建逐步走过了一条精 致化、细腻化的发展历程, 形成了相对完整的刑事诉讼框架, 并逐步实现了与世界现 代刑事诉讼理念的衔接。2012年3月14日?全国人民代表大会关于修改〈中华人民共和 国刑事诉讼法〉的决定?的通过, 凸显了中国立法机关保障人权、推进法治现代化建 设的巨大努力, 也是对长期改革成果的巩固和吸收。全面审视此次刑事诉讼修正案的 框架内容, 对于今后刑事诉讼体系的继续完善具有重要意义。

Since the enactment of China’s Criminal Procedure Law in 1979, China’s criminal procedure system has undergone a process of refinement and elaboration. A relatively complete framework for the criminal procedure system has been constructed that fits in well with contemporary international thinking on criminal procedure. The Decision on Amending the Criminal Procedure Law of the People’s Republic of China passed by the National People’s Congress on March 14, 2012 highlights China’s strenuous efforts in protecting human rights and promoting the modernization of the legal system. It also demonstrates the consolidation and absorption of the achievements of China’s continuing reforms. A review of the main content of the Amendment to Criminal Procedure Law is highly significant for the further improvement of the system.     

社会网络对生活满意度的影响研究——基于京、沪、粤三地的分析

本研究以2008年和2009年在北京市、上海市和广东省进行的“中国家庭追踪调查”的数据为基础,运用多层线性模型和协方差模型探讨了社会网络对生活满意度的影响程度。研究表明,拜年网中朋友的比例、邻里互动频率和非正式社会参与都对生活满意度有积极影响,生活满意度与拜年网规模之间则呈现出“∩”型的相关关系。协方差分析结果表明,社会网络规模的扩大、朋友比例的上升和非正式社会参与频率的增加都有助于提高个人的生活满意度,但邻里互动频率的变化对个人生活满意度的提升作用还有待进一步的研究。     

社会网研究的架构:以组织理论与管理研究为例

本文认为社会网研究存在于七大领域之中。根据各研究领域,本文以组织与管理研究为例说明每一领域要研究的内容,并阐述了社会网结构与社会关系如何在集体行动与个体行动之间搭起一座桥,而其间的自组织现象更使得集体行动绝非个体行动的线性加总,而有着复杂现象的特性——不同的自组织会产生分歧的行动结果,相同的个体行动可能在不同的结构中产生完全相反的集体行动。解开此非线性行为之谜,正是未来社会网研究要继续努力的重要方向。     

中国新生代农民工：社会态度和行为选择

20世纪80年代以后出生的“新生代农民工”现已达到约1亿人,成为中国社会转型过程中破除城乡二元结构、加快推动城镇化进程的关键人群。与“老一代农民工”相比,新生代农民工的价值取向和行为规则等已发生很大变化。本文基于中国社会科学院社会学所2008年“全国社会状况综合调查”数据,比较分析了新生代农民工的收入状况、受教育水平、工作技能、消费特征和地位认同,并重点分析了“代际”（新生代）和“阶层”（农民工）两个因素对新生代农民工的处境、行为取向和社会态度的影响,以及收入、生活压力和社会态度三者之间的关系。研究发现,生活压力的变化和个人权利意识的增强,对新生代农民工的社会态度和行为取向具有非常重要的影响。     

升平之境:从《意大利游记》看康有为欧亚文明论

本文以康有为完成于1904年底的《意大利游记》为说明性个案，试图呈现其欧亚文明论的基本面貌。文章将文本与这位“先时之人物”所处的时代相联系，勾勒出康氏的旅欧行程、意大利考察和文明叙述的轮廓，梳理了康氏在其“异域志”中表达的有关升平一统（帝国）、中西文明之异、文明关联互动等看法。文章指出，《意大利游记》是古代华文异域志的近代遗响，而康有为借之表达的看法，实构成一种“文明-现代性”主张。本文为作者所写有关法国社会学年鉴派文明与文明研究构想之论文的续篇。文章指出，康有为对文明的界定与其同龄人涂尔干的看法有诸多相通之处，但也有不同点：康氏与涂氏都将现实发生的文明界定为“超社会现象”，视其为国族与世界之间的中间范畴，但相比于从结构观点看文明的涂尔干，康氏在考察文明的存在方式时更关注其历史的治乱轮替动态，也更为重视其政体实现形式。文章最后，作者思考了20世纪康氏欧亚文明论的遭际，指出相比“国族营造”之社会科学，康有为融通“我他”文明的叙述依旧有其启迪。     

社会资本与不平等的再生产：以农民工与城市职工的收入差距为例

本文以农民工与城市职工收入差距研究为切入点,探讨社会资本对收入不平等的影响路径及其程度。通过分析中国8城市的调查数据,运用收入分解方法,考察社会资本影响农民工与城市职工收入差异的两条路径,即进入职业的机会差异和职业内的收入差异。研究结果表明,户籍制度和交往同质性原则导致农民工（相比城市职工）在社会资本存量方面更加欠缺,难以进入收入高的职业,且职业内的讨价还价能力也很有限。两种路径差异的综合,是导致农民工收入较低的重要社会原因,因此,社会资本是维持和固化社会不平等的微观机制。     

The Positive and the Negative Method and the Spheres of Living： Some Thoughts on Feng Youlan＇s Philosophical Method

冯友兰是中国当代最具方法论自觉的一位哲学家。他早年特别强调形上学概念命题之不涉及内容的形式性意义,对负的方法范围的界定亦嫌过狭,这对理解正负方法的统一内涵造成了一些理论困扰。晚年他据“具体共相”的观念反思其哲学系统,在肯定哲学概念范畴形式性的同时,揭示了它作为把握实在的方式及其思想运动的“特殊内容”,实现了理智概念与直觉神秘问的相互包涵与融通。从冯友兰晚年的理论反思反观其整个哲学系统,可见其思想的前后一贯。其据具体共相思想对自己的哲学系统及哲学本性所作新解,亦是其整个哲学体系的题中应有之义。本此识度,才能更好地理解冯友兰哲学方法及其哲学的真精神,从中获得对中国哲学和文化现代重建的智慧启迪。     

The Effects of Participation and Resources on Democratic Attitudes: Role of Social Capital in Four Latin and South American Countries

ABSTRACT

Social capital research in Latin and South American countries has been gravely limited by the absence of valid measures of social capital. This study seeks to create a scale for measuring social capital in the Latin and South American context using exploratory and confirmatory statistical procedures. It also seeks to test the effect of social capital on democratic attitudes in Latin America through structural equation modeling methods. Analysis of four countries in Latin and South America suggests that social capital is positively related to democratic attitudes. Recommendations for future studies are highlighted, and scale properties and outcomes are discussed.     

融入、共生与竞争：三维范式下的社工职业化

社会工作的发展需要经过＂融入＂、＂共生＂与＂竞争＂三个层次。从系统论与生态学的角度提出社工职业化进程的三维分析框架,以天津市妇联＂半边天家园＂的社会工作实践和项目研究为例,探讨在家园工作中推进社会工作的可能形式。从＂生命网＂体系、融入生命网的策略分析、实现＂共生＂三个层面对社会工作的主要＂结点＂进行三维实践分析。社会工作必须融入其拟存在的社会系统,在该系统中适应环境,长期和谐共生,而后建构起自己的文化并影响该系统的文化,通过行动凸显出自身的价值和作用,最终确立在系统中的地位。     

Towards New Indicators of Disadvantage: Deprivation and Social Exclusion in Australia

Concern over the reliability of conventional poverty studies has focused attention on the need to demonstrate that those identified as poor are actually experiencing hardship. This paper takes a step in this direction by examining poverty using a living standards approach derived from the literature on deprivation and social exclusion. Deprivation – defined as an enforced lack of socially perceived necessities – has emerged as a way of identifying who is missing out on what the community regards as the necessities (or essentials) of life. Social exclusion – which exists when individuals do not participate in key activities in society – has opened up new areas of inquiry relating to a lack of connectedness between individuals, the communities in which they live, and key economic and social processes. The findings indicate that many Australians face deprivation and exclusion in numerous aspects of their lives, and that those defined as poor in income terms are different from those who are deprived or excluded. The low overlap between the three indicators implies that they all have a role to play in documenting the extent of social disadvantage and helping to identify the factors that contribute to its various manifestations.     

实质的经济:《礼物》和《大转型》的反功利主义经济人类学

莫斯和波兰尼在《礼物》和《大转型》中开创的经济人类学视角为反思当前状况提供了思想资源,但20世纪以英美人类学者为主的解读偏离了两位作者的真实意图并忽略了两者的相通性。这包括：对功利主义的形式经济概念及在此基础上确立的礼物与商品对立的反对;财富的观念和货币的形式性交换是对社会的实质性交换,即存在于社会深层结构和心智系统中的交换的组织和体现;莫斯和波兰尼在探索现代社会和个人观念的诞生问题上,可以构成互补。最后,波兰尼关于“双向运动”“虚拟商品”“嵌入”的观点以及莫斯关于“总体呈现”的论述,都应置于他们对社会的整体性和实质性的坚持中来理解。莫斯和波兰尼的论述拓展了个人和社会的概念边界,提供了对个体自由和市场的不同理解,他们提出了一种以社会整体性为基础的关于“经济”的多元概念,二者共同奠定了实质主义经济意义上的经济人类学基础。