“通国身”：“具身化”理论的本土想象

“具身化”是近年来身体研究的重要议题，它以超越身心二元论为立论前提，但在推理方向上却又难以消解二元论的痕迹，因而构成该理论的一种内在困境。本文借助汉儒“通国身”思想深入发掘本土“身心一体”观念中的身体理论资源，可以拓宽该理论的发展空间。其中，“通国身”蕴含着“治身”与“治国”之间相通的义理，具有以下两点重要参考价值：就突破理论困境而言，中国文化将“身”作为一个生命体验式的交感系统，能够进一步消解二元论中原本具有的身心界限以及心相对于身的优先性；就开拓本土研究而言，生物—社会融合的本土身体观构成了理解中国社会的基底，它能够从生物演化与社会存在的角度考察生物性的“人”与社会性的“人”，以此丰富“社会”的基本理解方式，是一种扩展社会学传统界限的重要资源，值得被重新发掘。     

当代中国底层社会“以身抗争”的效度和限度分析:一个“艾滋村民”抗争维权的启示

通过对鄂豫两省艾滋疫情高发区“艾滋村民”抗争的考察,笔者提出了当代中国底层社会抗争的两种社会学逻辑：求助于外的“合法抗争”和求助于内的“以身抗争”,一起形成了当代中国底层社会抗争的具有解释力、却又不同逻辑的社会学分析框架。本文考察了“以身抗争”模式的形成机理和运转规则,发现中国底层农民抗争的“非政治性”、“弱组织性”和“具体利益性”取向,“有组织”的政治抗争乃至革命性转化是不太可能的。     

具身模仿:从神经元到现象体验

影响我们对空间中运动的身体进行无意识建模的神经结构同样与我们觉知世界所包含的主动身体和对象有关.神经科学的研究也表明,在我们感受到自己主动身体的多层个人体验,和我们同时持有的对于他人内隐确定事件的感知之间,存在着起调节作用的神经机制.这种个人的和与身体有关的经验性知识使得我们能够理解他人做出的动作,从而理解他们所体验的情绪和感情.无论是身体意识还是社会理解的基本形式,都有一个共同的功能性机制作为其基础,即具身模仿.这些假设和现象学所提出的一些看法非常一致.     

经历乳腺癌：从“疾病”到“残缺”的女性身体

在身体社会学的理论背景下,本文关注女性乳腺癌问题。基于对14位有乳腺癌经历女性的深度访谈后发现,经历乳腺癌女性的身体与其说是一种患病的身体,不如说是一种被视为残缺（了乳房）的、不符合社会规范的性别态身体。“残缺”表现在身体机能与感受（疼痛感与行动受阻）、身体形象（掉发与切乳）、个体认同（患者身份、女性身份及正常的社会人身份）和人际关系（尤其是亲密关系）。本文展现了女性在经历乳腺癌的过程中（尤其是被切除了乳房之后）如何面对、管理被医学与社会标定为“残缺”的身体,如何努力恢复身体和“正常”的亲密关系;表达了身体从医疗空间走向社会空间时,“残缺”感与正常化过程中的阶段性特点,以及身体在日常生活中的多重性与政治性。     

上海“麦工”意义世界的人类学解读——基于田野体验的视角与洞见

本文以2008-2010年在上海市静安区和黄浦区的麦当劳门店所进行的田野研究为基础, 通过检视其员工在日常工作环境中所采取的一系列调适性策略,探讨“麦工”(McJobs)在全球化和地方转型特殊语境中的多重含义。本研究初步发现, 上海“麦工”的意义世界不仅仅是实在的文化生态景观和精英话语制造出的符号，而且还受到跨国主义和地方转型这两股结构性力量的主导和型塑；本文在考察和分析普通“麦工”的地域文化认同、价值观念和工作策略的同时，强调社会分层和日趋多元化的城市生活方式对“麦工”体验过程的关键作用。     

语言具身认知原理及其理论基础

具身认知是认知科学研究领域的最新范式与前沿主题之一,引起多学科的研究兴趣。具身认知与语言认知结合的研究方法是一种新的认知研究范式,即语言具身认知,它从认识论、心理学和认知神经学层面研究其认识论基础、心脑机制以及认知神经学基础,为理解语言内化、语言体验、语言处理、语言生成等符号文化的创造性加工机制提供了新颖的思想启示,也为探讨语言认知的理论与实践研究的新路径、提升语言研究与教学的社会效能提供了参考。     

语言具身认知与结构主义语言学的关联性研究

语言具身认知具有语言学的思想渊源，与近代语言学重要的流派结构主义语言学有着内在关联。语言具身认知的主张和观念与结构主义语言学所遵守的整体主义方法论有着内在的传承性。系统的整体主义观念影响着语言认知的最为突出的体现就是将身体、环境、脑纳入语言认知系统中，强调身体、环境、心脑之间的交互作用。     

性别、权力与海南古代女性

社会性别的后天建构性使其成为分析社会结构的一个重要视角。本文从该角度重新审视海南历史上的汉黎互动,发现这种互动在本质上是两种迥异的性别文化的碰撞。在碰撞过程中,汉文化中的传统女性性别角色被黎文化不断挑战和改变,出现“女主外”的现象,但男性在政治领域的主导使“女主外”行为与支持男性“向学”的目的挂靠,女性“主外”行为的社会价值被贬低。“女耕男儒”的性别关系不但未能使女性获得自由,反而造成另一种性别压迫,最终成为海南独有的“男为尊”父权文化的表现方式。     

浅谈小学高段语文具身阅读教学策略

小学语文学习阶段是培养学生语文素养的重要阶段,随着新课改高考的要求,将语文阅读作为区分学生得分区域的重要一环,语文阅读能力的培养重要性不言而喻。因此,本文从朗读课文带入情感、生动演绎文章内容、运用身体感受与理解三个方面入手,对于小学高段语文具身阅读教学策略进行分析。     

路桥建设业中包工头工资发放的“逆差序格局”: “关系”降低了谁的市场风险

在路桥建设业，包工头在工程款不到位、无法支付所有工人工资的情况下，工资发放遵循的是一种“逆差序格局”的逻辑，即包工头会先将工资发给与其“关系”较远的边缘工人，再将工资发给与其“关系”较近的核心工人。“逆差序格局”的产生是因为“关系”虽然有可能降低交易双方行为的不确定性，但无法降低环境的不确定性。当环境的不确定性直接影响到“关系”双方的利益时，“关系”中固有的紧张就会加剧，冲突性就会显现。包工头为了降低边缘工人可能带来的新的环境不确定性，宁可选择核心工人可能流失的行为不确定性。不过，包工头的雇佣权力与人情法则的结合导致了一种能约束核心工人行为不确定性的“关系霸权”。“关系”在降低市场风险上的作用对于包工头和核心工人的效用是不平等的，它使包工头最大限度地降低了风险，而核心工人则承担了更大的风险。     

Culture Religion and Infertility: A South African Perspective

¹ Dr Vishanthie Sewpaul, Department of Social Work, University of Natal, Durban 4041, South Africa. E-mail: sewpaul{at}mtb.und.ac.za Summary This paper contains data pertaining to cultural views on fertilityand infertility, and the use of traditional healing in infertility,from a sample of twenty-four case studies of infertile participantsand from twelve religious leaders representative of the faithsof the infertile participants. This is followed by a discussionon the impact of religion on the handling of infertility. Theunique differences between the Indian and African world viewscompared with those of Coloureds and Whites² are evident. However,the impact of religion on the handling of infertility reflectssimilarities across different religious groups. Within the variousthemes that emerged regarding religion and infertility, themost pervasive, across all religious faiths, was that infertilitywas seen as punishment for wrong-doing. The individual's levelof involvement with religion, their personal conception of God,and their sense of self in relation to God appeared to be importantfactors in influencing the impact of religion on the experienceof infertility.     

略论慈善事业的道德功能

慈善事业的道德性表现在:从本义看,追求善良是慈善事业的核心价值;从文化根源看,慈善蕴含着丰富的道德思想;从内容和特征看,慈善事业彰显人类的高尚道德情怀。慈善事业具有多维道德功能,从协调和激励两个角度看,基于爱和社会责任的慈善事业,不仅具有调节社会收入分配差距,调节人际关系的功能,而且具有提升个人境界与社会风尚的功能。当前,充分发挥慈善事业的道德功能的主要途径是培育现代慈善意识,扩大爱心容量;鼓励富豪慈善,发挥调节功能;引导全民慈善,发挥提升功能。     

Non-genetic mothers and their own children: infertility and IVF donor birth

Over the 1980s in Western societies which have used new reproductive technologies, there has been intense argumentation about connected philosophical, ethical and economic issues. This research on I.V.F. donor egg (i.e. 'non-genetic') motherhood is based on qualitative data from partial life histories of twelve women having children by this technology through a Melbourne infertility programme. Methodology, interpretation, and discussion place it within both critical social and feminist personal identity theoretical frameworks. None of the respondent women but all except one of their respective partners are the biological parents of a total of ten children already born at the data collection stage, and in three well-established pregnancies. Two-thirds of the respondents used 'unknown' donor ova. 'Known' donors were typically the recipients' sisters. Many of these Australian births represent world 'firsts' in medical technical applications. In biographical accounts, the focus was on experiences of social pressure towards parenthood, of infertility and medical treatment, and attitudes of openness or secrecy about using donated ova. While socially and technologically acquired parenthood added a highly-desired dimension to their social identities, a sense of loss appeared to persist in most of the women's personal identities. Where a policy of secrecy towards relatives and friends about use of reproductive technology and gamete donation was maintained, this loss was reinforced by a feeling of social isolation.     

多元文化冲突下的社区青少年教育工作选择——佛山市南海区罗村街道的经验与启示

通过南海区罗村街道的实地调研，结合已有研究，分析了当前社会背景下存在的各种文化冲突对青少年教育工作带来的挑战，针对罗村多元文化冲突下的青少年教育工作的选择做了简要探讨，从中提炼出罗村街道在青少年教育工作方面所取得的经验。     

妇女问题:历史、现状与未来

妇女观是指社会对妇女的看法.人类的妇女观经历了从"文化人"、"经济人"、"政治人"到普遍人权及可持续发展观的演变;考察妇女问题有三个维度,即分别以男人、人和妇女自身作为参照系,并对应于平等、博爱、自由三层面内涵;从总体上看,妇女问题的症结在于生理基础-分工选择-环境强化综合因素的作用,其解决需从生产力、生产关系与社会文明三个层次着手.妇女问题的实质是社会分工所导致的人类异化生产的结果,其解决在于社会文明的全面进步与社会总异化的彻底消除.     

Social work and the environment: An ecosocial approach

Norton CL. Social work and the environment: An ecosocial approach This article draws on insights from social work, ecopsychology and ecofeminism to inform an ecosocial approach honouring humans' interconnectedness with nature. It re‐examines social work's ecosystems perspective and redefines its central ‘person‐in‐environment’ configuration to embrace a broadened emphasis on the natural world. It identifies insights from ecofeminism on the parallels between the oppression of women and domination of nature, and presents feminist ways of relating that may enhance connection with the planet as a whole. It introduces the concepts of empathy and empowerment from relational cultural theory as important ideas to integrate with social work's ecosystems perspective to promote deeper awareness of this connection. Finally, the ecosocial approach thus derived is examined as a means of promoting environmental sustainability at all levels of social work practice.     

Dual conditionality in welfare and housing for lone parents in Ireland: Change and continuity?

This article focuses on multiple conditionalities in benefits and housing from the perspective of lone parents in Ireland. The Irish case echoes historical experiences elsewhere and is offered not as an exceptional or extreme case but as an in-depth single case study and a lens for comparison. Although contemporary forms and combinations of conditionalities are new to Ireland, the experience of multiple conditionalities in benefits and housing is not new. Hence, a historical perspective is used to examine contemporary multiple conditionalities in benefits and housing. In the past, conditional regimes for lone parents were justified in terms of moral reformation for first time mothers and avoiding moral contagion of mothers with subsequent pregnancies. In contemporary times, in the case of employment, lone parents are problematised as working part-time and “nesting” on in-work-benefits, and in the case of homelessness, lone parents who prioritise the security of tenure embedded in social housing are accused of “gaming” the system. While acknowledging ambiguities, the paper finds the overlap of welfare and housing discourses contribute, intentionally or unintentionally, to epistemological foundations or understandings of lone parents, shifting public perceptions, and framing them as “problems” to be solved. They simultaneously temper lone parents' expectations. Increased precarity and disempowerment is associated with dual conditionality, and ontological uncertainty is multiplied when experienced cumulatively across employment, social protection, and housing regimes in a context of generally poor public services and labour market precarity and in the historical context of stigmatisation. Nonetheless, lone parents demonstrate considerable agency.     

HINE-TITAMA: MAORI CONTRIBUTIONS TO FEMINIST DISCOURSES AND IDENTITY POLITICS

‘Post-colonial criticism bears witness to the unequal and uneven forces of cultural representation involved in the contest for political and social authority within the modern world order’. (Homi Bhabha 1994, p. 171) Feminist discourses attend to the experiences of women in many social spheres, including that of the artworld. In this paper I, as a Maori woman, offer an outline of Postcolonial Maori Feminism that complies with the cultural theorist Homi Bhabha's notion of ‘Post-colonial criticism’. The connection between feminist discourse and the accomplished Maori artist Robyn Kahukiwa has not been strongly emphasised in current published literature. The cultural context that Robyn Kahukiwa refers to in her art is, primarily, that of Maori women. I argue, by using one exemplary picture entitled Hine-Titama, that Robyn Kahukiwa and her artwork align with the work of some other Maori feminists. I also posit an association between Kahukiwa and some examples of ‘non-Maori’ feminist writing that furthers our understanding of cultural identities based on gender and race. I refer to those cultural identities as they relate to Maori women in New Zealand.     

Expectations and Practice in Social Citizenship: Some Insights from an Attitude Survey in a Chinese Society

This paper draws on empirical evidence from an attitude survey in a Chinese society to show that the universal ideals of social citizenship have strong appeal among the Chinese in Hong Kong, even though the latter are conventionally seen as having low expectations in the area of social rights. It is also shown that high expectations of social responsibilities do not imply low expectations of social citizenship. However, this does not mean that cultural context or tradition does not matter. Findings of strong support for the responsibility of parents to care for children, but in a westernized and modern context, suggest that cultural variations in beliefs about social citizenship and practice continue, but framed by an understanding of, and moral commitment to, more universal values of social citizenship.     

Physical and moral regeneration after the Terror: medical culture,sensibility and family politics in France, 1794–1804

Physical and moral regeneration was one of the great aspirations of the French Revolution. Revolutionaries fashioned new cultural practices to emphasize collective rebirth and the individual citizen’s own break with a degenerate past. Often associated with radical politics, this article emphasizes regeneration’s conservative manifestations after the Reign of Terror and the Thermidorean reaction of 1794. Against the backdrop of revolutionary transformations in medical theory and practice, doctors and surgeons sought to bring new biomedical knowledge upon previous regenerative projects, arguing that unrestrained biological passions had enervated the polity and caused social disaggregation. By studying domestic hygiene and the ‘limited sensibility’ of living matter, practitioners hoped they could reverse the Jacobin excess and popular upheaval through physical and moral education. These doctors claimed that recent clinical discoveries showed that human nature was less malleable than earlier revolutionaries had believed. Therefore, greater elements of emotional and corporal self-control, taught by practitioners and internalized within the family, could heal civil society and encourage social improvement. This bio-medical programme of regeneration radiated out across three levels, moving from elite clinical theorists to a kind of ‘literary underground’ of medical practice: a hygienic regimen aimed at controlling limited amounts of vital energy in the human body; a ‘physical and moral’ rehabilitation of women to anchor them in the domestic sphere; and reproductive strategies to breed new generations of rejuvenated citizens. In their efforts to incorporate republican hygienic sensibilities within traditional law and custom, doctors helped efface revolutionary memory and contributed to the paternalistic family law of the Civil Code in 1804.