活身体与性别:对社会结构和主体性的反思

近些年来,女性主义和酷儿理论一直都倾向于将它们的理论建构为一种限定在身份和主体性的思想。社会结构在何种程度上根据特权和弱势权利的关系来配置人们的地位已相对地被忽视了。因此,本文强调了性别研究中权力批判的中心地位,要求突破基于自然—文化的区分的性别概念和新兴的身体政治学,强调从劳动的性别分工、规范性的异性以及权力的等级制度的高度,也即从社会结构的层面彻底批判性别不平等和女性弱势权利的结构化过程。     

家庭与社会性别

作者将社会性别分析引入对民族文化的研究中,通过调查纳西族较具代表性的吴洛科纳西和氏家族,对纳西族的基本社会结构--家族中的社会性别关系进行分析,揭示了家族在形成性别关系的形态、结构上的作用,以及家族与社会性别关系相互支持的关系.     

家族与社会性别

作者将社会性别分析引入对民族文化的研究中,通过调查纳西族较具代表性的吴洛科纳西和氏家族,对纳西族的基本社会结构——家族中的社会性别关系进行分析,揭示了家族在形成性别关系的形态、结构上的作用,以及家族与社会性别关系相互支持的关系。     

对母亲社会性别的思考

在传统话语中,母亲指有德妇女,与伟大、善良、牺牲、慈爱相连;女人是小的、弱的、可被轻贱的、可生灾祸的,与色相连。母亲与女人通过“尊母”与“小女人”的表达方式被分离了,这种分离是创建女性话语的最大困难。     

话语对社会性别的建构

人们所说的、所写的语言符号———话语具有社会性 ,是性别化的。话语本身是一种社会行动 ,体现社会关系 ,定义社会位置。话语是历史的产物 ,叙述在不同的历史条件下呈现出不同的意义与符号价值。话语分析是将话语视作“研究对象”加以剖析。这种研究是多方面的 ,在性别研究领域使用话语分析有助理解社会对性别气质的建构过程 ,特别是通过用词分析、叙事分析和对话语中权力关系的分析理解话语在日常生活层面构成的性别压迫。 1 949年以后 ,意识形态化的话语直接作用于中国妇女的日常生活 ,作用于妇女的行动、性别关系和社会位置。     

从社会性别的视角审视中国的性别立法与社会公共政策

作者将中国50年来性别立法与政策分为计划经济和计划经济向市场经济过度两个阶段,并用社会性别的视角从诸多方面描述和分析了中国的性别立法与公共政策。     

唐诗批评传统的回眸与反思

传统的唐诗批评所关注的不是诗歌作品本身,而是作品所负载的政治历史背景与思想意识形态,正因为如此,背景批评、思想批评以及脱离诗语文本的印象批评在中国一直以来就十分盛行。这些批评模式的共同之处就是模糊了诗歌作为文学与其他学科的根本差异,忽视了诗歌作为一种语言艺术本身所具有的美感效应与文化内涵。所以,对于我们目前的唐诗教学与研究来说,最首要的任务就是要返回唐诗语言文本本身。     

女性主义与社会性别分析

女性主义一扫发展的性别盲点,给发展以社会性别的视角,使社会性别分析不仅仅局限在学术领域,更成为一种决策的手段和方法,对改变以往的发展观念和改革措施并使之更趋公正与完善起到了不可估量的作用。     

"大众传媒与首都大学生性别观念的发展"调研报告

本文以作者对北京市十所高校进行的主题为"大众传媒与大学生性别观念的发展"的调研框架为主体,依凭社会性别理论、文化批判理论以及传播学理论,根据媒介形态指标、两性形象指标、两性角色指标、两性关系指标和性别观念评价指标,分别从"大众传媒塑造的女性形象和女性气质"、"大众传媒塑造的'时尚美'"、"大众传媒反映出男女两性价值实现之差异"这三个方面,考察了大众传媒环境与大学生通过行为所表现出的性别观念之间的复杂关系和普遍特征.     

对形式主义、结构主义的批评与反思(上)

新时期以来,对于西方学术思想的介绍取得了很大成绩,但也存在一个问题,即许多介绍都不是立体的.立体性研究对于深入了解西方学术思想十分重要.俄国形式主义的领头人什克洛夫斯基1982年写了一本与其20年代的书同名的<散文理论>.他抛弃了当年贬斥内容的纯形式观点,承认了知人论世的重要性,甚至还承认了所谓永恒真理对于艺术的重要性,还强调了解时代、斗争与革命对于理解作品的重要性.与当年相比,什克洛夫斯基的政治立场与文学观的变化是巨大的.对于结构主义,什克洛夫斯基的态度是总体否定,但也有部分肯定.他还批评了结构主义不问实质只看表面相似的分类法,其实不问实质的缺点俄国形式主义就存在.俄国形式主义是回避本质,只看现象的.他又批评结构派滋生了许多术语,但滋生术语的情况在俄国形式主义那里也存在.英美新批评是与结构主义文学批评亲缘关系最近的流派,它们都是形式主义流派,都以作品为中心,都忽视作者.当然区别也是明显的,新批评注目于文本的细读,注重对意义的阐述与艺术的分析,而结构主义则研究作品是如何组织的、其叙事方式与话语方式如何.与韦勒克从统一性上看待布拉格学派和结构主义的关系不同的是,坚持英美新批评立场的乔纳森·卡勒,则对结构主义文学观作出了尖锐的批评,生动地体现了一种多元并存,又相互斗争的图景.乔纳森·卡勒的英美新批评派的立场是十分坚定的,他是站在英美文学传统的立场,坚持新批评派的观点,并以自外于以至于批判结构主义的态度来讲话的,所谓<结构主义诗学>,不过是划出了他讨论的范围,并非是他本人主张的表达.热奈特同意叙述作品可以从诸如思想性等角度来研究,实际上他是仍然坚持内容与形式的分离论的.托多罗夫对结构主义文学观的三个重要问题:释义与结构的关系、结构与文学史的关系、结构与审美的关系,作出了阐述,既力图维护结构主义文学观的一些基本论点,又想对遭人指责的无法辩解的缺点加以弥补,生动地体现了、典型地代表了叙述学兴起与建立的过程大体结束之际,叙述学家们的理论表现及其心态.托多罗夫将释义与诗学看成相互游离的两个方面,他的论述前后矛盾,反映了结构主义文学观的困境.由于结构主义诗学的内向性难以被克服,不能解决诸如与文学史、美学等方面的关系.由此,托多罗夫应对指责、弥补缺陷,以建立结构主义诗学的壮志,不得不伤感地陨灭了.     

Gender and Social Influence

This review article reveals that men are generally more influential than women, although the gender difference depends on several moderators. Relative to men, women are particularly less influential when using dominant forms of communication, whereas the male advantage in influence is reduced in domains that are traditionally associated with the female role and in group settings in which more than one woman or girl is present. Males in particular resist influence by women and girls more than females do, especially when influence agents employ highly competent styles of communication. Resistance to competent women can be reduced, however, when women temper their competence with displays of communality and warmth.     

性别视角下日本养老保险制度再思考

日本养老保险制度中"离婚时厚生年金分割制度"、"遗族年金"、"第三号被保险人制度"等,直接或间接地影响着日本妇女的婚姻、就业、生育、抚养和护理,关系到妇女工作方式、生活方式的选择以及晚年生活质量.因此,养老保险制度中与妇女相关的内容,一直是日本政界、学术界、媒体和女性国民普遍关心并激烈争论的话题.20世纪80年代以来,日本养老金制度历经多次改革,特别是与妇女相关的内容几度修改.本文是从性别视角对日本养老保险制度的再思考.     

Gender and Social Security Reform in Africa

As a result of pressures from structural adjustment policies, persistent poverty and slow economic growth in most African countries, there is widespread reform of formal social security systems in the region. The designs for reform have ignored gender concerns and non-formal social security systems, yet it is widely known that women and men have different experiences in the labour market and that non-formal systems are currently the main source of social security for most women and men, especially in rural communities. The paper points out the efficiency and equity costs of ignoring gender and non-formal social security systems and proposes action for policymakers.     

Ethnic Aspects of Gender Social Inequality

Egor Gaidar has just completed work on his book The State and Evolution. Analyzing the major trends in Russia's historical development, the author aims at a deeper understanding of what has happened to us in the recent past, which has been so stormy, of the precise point in our centuries-long journey at which we find ourselves, and of what is inscribed upon the milestone before which the wandering Russian knight stands once again, wondering: "Should I go left, or right?"     

“惯习”与社会工作实践的再思考

通过阐释布迪厄的实践意义与惯习理论的价值,对社会工作的实践进行具体分析,充分解读。提倡社会工作者的意识与思想形态及工作方法要秉承布迪厄的实践逻辑与惯习的优秀品质,随着时期的更替、目标的不同、要求的求新而不断地改变。并从中挖掘社会工作者的潜质,即采用优势视角来给予社会工作者以认可,从而调动社会工作者的积极性,提高社会工作者的工作质量,提升社会工作者的思想信念。     

Gender Issues in Social Group Work

This introductory essay outlines some of the reasons why a knowledge of gender is important for social group workers. We identify key concepts that are often confounded in our understanding of gender and discuss gender stereotypes and status differences between men and women and their implications for group work; we further discuss how disordered behaviors and social problems are related to these gender role stereotypes and status differences. Finally, we assert that many of the theories underlying social work practice reflect gender stereotypes, and that group work research and theory have largely ignored gender as a variable.     

泰勒对自由主义的批判

在当代西方政治哲学界 ,泰勒被视为是对自由主义理论主张及实践后果具有代表性的批判者之一。本文从泰勒对黑格尔政治哲学遗产的阐发、原子主义的批判以及现代性隐忧的揭示三个方面入手 ,正面考察和分析了泰勒自由主义批判的思想渊源、主要论证及其理论旨趣。文章认为 ,泰勒对自由主义的批判不应被夸张地判定为对自由命题的摧毁 ,而应当说他是在用另一种人们似曾相识的方式推进当代人对自由理念的体认。     

The Secret Life of Things: Rethinking Social Ontology

Despite a recent resurgence of interest in social ontology, the standard conceptualization of social/cultural objects reiterates dichotomies such as nature and culture, subjectivity and objectivity: the objective components of a social/cultural environment are usually divided into their (symbolically vacuous) material substratum, natural or manufactured, and their imposed or assigned social import. Inert materiality and subjectively or intersubjectively assigned meanings and functions remain distinct as constitutive aspects of a reality that is intuitively experienced as a whole. In contrast—by means of examining a broad range of natural/cultural entities—I propose an experiential or visceral ontology of the social, which addresses the comprehensive nature of our experience of cultural objects, as well as their perpetual transmutability within the space between nature and culture, objectivity and subjectivity. This perspective allows for a cathexis of meaning in the material constitution of cultural entities—in contrast to a mere imposition of detachable layers of meaning—and suggests a reconsideration of our unexamined perception of social/political action as editorial supervision and correction. Moreover, I point out the centrality of the concept of practice for recovering the lived sense of social things, since practice, by virtue of its inalienable informality, constitutes the field of Protean renewal of this sense. I understand my approach as complementary to the body-turn in contemporary social theory, since I extend the postulation of meaningfulness in the objective aspect of subjective existence (i.e. the body) towards its lived surroundings, which are here perceived as engaged in a process of meaningful practiced reciprocations with corporeal subjectivities.     

Social Work: Gender, Care and Justice

Correspondence to: Joan Orme, Department of Social Policy and Social Work, Lilybank House, Bute Gardens, University of Glasgow, Glasgow G12 8RT, UK. Summary This article, in examining gender and justice, seeks to examinethe relationship between feminist theory and social work. Specificallyit reviews writings on social work ethics and suggests thatlittle attention has been paid to feminist scholarship thatresonates with social work practice. Focusing primarily on communitycare, it demonstrates how debates within feminism have becomemore complex and have problematized understandings of both careand justice. It argues that for social work it is unhelpfulto dichotomize justice and care; we should aspire to just socialwork practice.