城市互助养老服务的社会建构：理论视角、多元表征与实践选择

城市互助养老服务是当前缓解社会养老服务供给压力、开发老龄人群互助服务资源、重塑老人社会尊严、提升老人居家养老生活质量的重要社区养老服务递送方式。通过引入公共服务的社会建构视角，将城市互助养老服务建设从以供给为中心转向以需求为中心，从构建开放对话程序、建设养老服务合作生产网络、尊重社会养老观念等社会建构路径着手，通过建设自由表达、平等公正的互动平台，建立合作生产的服务递送网络和挖掘社会养老观念资源推进城市互助养老服务实践，以期充分发挥城市互助养老服务的机制优势，更加凸显其在有效回应老龄群体的定制化需求、提升多元主体在服务递送过程中的互动合作以及促进“积极老龄化”战略方面的重要价值。     

书讯

由于海教授主编的《城市社会学文选》(英文版)即将由复旦大学出版社出版。本书为西方城市理论文选,选自过去 100 年间欧美最重要的城市理论流派和分析范式,共 22 篇。按学科史进程,包括第一个经典的城市社会学芝加哥学派、主要发源于欧洲的新马克思主义学派、兴起于全球化时代的洛杉矶学派等。按研究领域,有城市生活方式、城市规划、城市社会问题、城市空间设计、城市可持续发展等。所选文献,既包括城市社会学的奠基之作,如“大都市及精神生活”(西美尔)、“都市生态学”(帕克)、“城市的生长”(伯吉斯)、“都市性是一种生活方式”(沃思);各…     

论艺术生产中人和自然的“物质变换”

本文认为,艺术生产是人和自然之间的“物质变换”过程。依据皮亚杰的主客体相互作用的建构理论去考察,艺术生产是由社会生活反映到艺术家头脑中“由外向内”和艺术家把思想感情表现出“由内向外”的同步逆向作用的过程。作者运用现代神经生理学、心理学的最新研究成果,从更深的层次上证实了艺术生产是一个人和自然变换物质的同步逆向过程。这一过程除了发生在人脑第三机能联合区外,还发生在精神性艺术形象的物化阶段,发生在作家艺术家身上自然力运动的过程中。并指出:物化阶段是艺术生产必具的阶段,物化阶段是前一阶段的“物质变换”的延伸,艺术产品也是物质产品。     

闲暇时间,农民在干啥?

1970年6月在欧洲娱乐委员会上通过的《消遣宪章》中，高度肯定了现代人闲暇活动的价值，其中提到“消遣和娱乐为补偿当代生活方式中人们的许多要求创造了条件，更为重要的是它通过身体放松、竞技、欣赏艺术、科学和大自然，为丰富生活提供了可能性，无论在城市和农村，消遣都是重要的”。不同时代，不同社会条件及社会成员所从事的活动不同，社会生活时间的分配也就不同。美国学者约翰·麦克哈勒在《世界的事实和趋势》一书中，对原始人、农业人和工业人的生活时间结构变化进行了分析。发现在原始社会中人一生的闲暇时间仅为整个生命时间的1…     

马克思恩格斯的生态环境思想与"生态环境再生产"理论

马克思“再生产自然界”思想是建立在科学认识人与自然关系以及人与人关系基础上的,他们认为人与自然本质上是双向依赖、双重建构的物质变换关系,“人化自然”是人的本质力量的确正和表现,“再生产整个自然界”是“人和自然的统一性”历史发展的必然。生态环境既是消费的对象又是生产的对象。生态环境再生产是人类全面生产活动中一种重要的生产形式。研究并建构生态环境社会再生产理论对于社会再生产理论和生态环境理论的完备,对规范生态环境的治理、开发、改造等工程具有直接的现实意义。     

汪曾祺“京味”语言中的民俗文化意味

如何恢复人的文化身份 ,是汪曾祺文本着力解决的问题。他的解决途径是语言 ,不仅在人物对话中 ,更在叙述人的叙述中 ,为人物建构精神的家园 ,让每一个人恢复他自己的说话方式 ,恢复他本来的生活状态。建构并安居在他自己的精神和文化世界 ,是汪曾祺的文学文本致力完成的唯一的一件事。让“人”像他本来应该的样子表达着并生活着 ,是汪曾祺“京味”语言的目标     

社会转型中的象征二元结构:以农民工群体为中心的微观权力分析

关于中国社会结构转型需要从微观和象征的角度予以理解。从“象征社会”的分析视角看,城市社会中的一系列媒介信息与象征标记往往成为社会身份的分类工具与生产机制。随着城乡社会流动的增加,农民工群体所承载的诸多象征标记使城乡界线由“城乡之间”移入“城市之中”,进而凸显出“城市中的城乡二元结构”。这种社会结构常常是文化性的、隐秘的,可用“象征二元结构”概括之。“象征二元结构”意为表达不同群体社会身份的象征系统及其运作呈现出二元对立或两极趋势,它彰显了不同群体在身份、地位、声望等方面的二分化与不平等。“象征二元结构”所包含的“问题化农村”与“梦想化城市”的逻辑成为国家建构现代性形象的手段与策略,以弥合“客观现代性”与“表达现代性”的距离。     

现代社会人本伦理诉求下的生活价值体验

生活作为人生命活动的展开方式，是人根据自己的意志和目的进行的生命活动，是人全面本质的展开，本真生活是属人的，以人为本。现代社会实质是以资本市场逻辑和技术理性为主导逻辑建构而成的物化社会，置身其中的现代人的现实生活实质上趋向物，处于异质生活境遇，怎样在现代生活境遇里获得生存的意义，过有价值的生活，回归“人本”生活状态，关键在于对“物本”异化力量主导所形成的现代人的异质生活境遇的超越，即对生活的价值体验。     

SPECIAL ISSUE： SPACE PRODUCTION AND URBAN ORDER IN CONTEMPORARY CHINA--The Good Life： Criticism and Construction of Urban Meaning

城市与生活的关系构成城市意义研究的基本问题域,让生活更美好则为批判与建构城市意义的核心价值场。历经30年改革开放,中国对“怎么发展城市”已在技战术上有了一系列实践典范和成功经验,但城市化进程中所滋生出来的、让生活变得更糟糕的城市问题需要我们反思和澄明人类究竟“为了什么发展城市”的世界性的意义难题。以生活的名义叩问城市意义,“去生活化”的城市空间批判,倡导一种以“美好生活”为理念、规范和引领城市空间变迁的新型城市文明形态将构成本文研究的学术思路和未来憧憬。     

城市文化,人,周围环境——城市建设设计的哲学方法论问题

城市作为一个有机整体,不只是生产、居住、交通、文化等子系统在空间上的统一体,而且是人的生存的物质、自然、社会和文化诸条件的有机联系的统一环境,是一种生活方式。马克思主义认为,现代社会生活中城市具有主导作用。对乡村来说,城市的物质生产和精神生产的效能高而且集中。在社会主义社会中存在着统一的社会主义文化,统一的生活方式。由于城乡间还将长久地存在社会差别,消灭这一差别将是建设共产主义的重要任务之一,因而目前现实存在着     

The Role of Consultative Democracy under the Constitutional Framework and the Associated Rule of Law*

The logical sequence of China’s state governance is “governing party—consultative conferences—people’s congresses—the people.” The “governing party—consultative conferences” link in the chain involves political consultation through people’s consultative conferences. The “governing party—consultative conferences—people’s congresses” link involves a process of obtaining legitimacy for the Party’s views based on political consultations which are then translated into the national will by the system of people’s congresses. The “people’s congresses—the people” link involves the two-pronged logic of elections and governing the country according to law. The “governing party—the people” link is an illustration of the party’s mass line, which essentially involves social consultation. Consultative democracy usually includes the political consultation in the “governing party—consultative conferences” link and the social consultation in the “governing party—the people” link in the chain, both of which are connected through the system of people’s congresses. This logically determines the inner relations between the Party’s leadership, consultative democracy and the people’s congress form of representative democracy and shapes the institutionalization of consultative democracy. That is, in the process of democratic decision-making, a circular system consisting of “political consultation—legislative consultation—social consultation” is created to guide development of the actual system.     

New Labour, Work and the Family

New Labour has put support for the family at the core of its notion of the “strong community”. Across a range of policy areas the Labour government can be seen to be developing a direct and explicit family policy. But what kind of community is the government trying to shape by these policies? On the one hand, Labour appears to support the family as the basis of a more moral, dutiful and cohesive community. On the other hand, the government has given weight to policies that support social inclusion in the community through paid work. This paper examines whether there is a tension in Labour’s social policies between its emphasis on the importance of stable family life and the primacy given to paid work. Are critics like Ruth Levitas right when they argue that the government’s emphasis on paid work devalues, and is unsupportive of, unpaid work, especially caring for children and other family members? Alternatively, can this combination of communitarianisms—community as “stable family” and community as “paid work”—be seen to be marking out some “third way” on the family? We shall show that different aspects of the government’s family policies reflect different perspectives and policy agendas within New Labour and third‐way thinking more broadly. And while recognizing the tensions between work and the family, we shall suggest that they are often overstated and fail to give sufficient weight to the complementary aspects of Labour’s welfare reforms.     

“桑梓情谊”的现代转化：费孝通社会理论的情感维度

费孝通的社会理论在社会结构方面更受学界重视，而其中的情感维度尚未得到足够关注。本文试图在费孝通早年有关中国现代化的理论视域中，梳理他有关“桑梓情谊”与“亲属情谊”“乡土工业”“村镇地方团体”之间关系的探索和讨论，进而呈现费孝通社会理论中对于情感的重视。 在费孝通看来，中国的现代化应该以中国传统社会组织为基础来嫁接西方现代技术， 从而推动整个社会从传统向现代的有效过渡。 在此过程中，他尝试将既旧且新的“桑梓情谊”阐释为现代中国社会的情感基础。 文章认为，“桑梓情谊”表征并构造了本地的根源与大社会的流动以及地方与国家的人际关联， 是理解费孝通社会理论之情感维度的关键，对我们思考当代中国现代化建设也有一定的启示。     

Seeing flowers through the mist: how social workers in disability services retrospectively view their educational experiences related to case management in Hong Kong

ABSTRACT

This article is principally designed to examine social workers’ retrospective views on their past educational experiences with case management in disability services to supply a deficiency that very little literature attention has been paid to how prior professional education shape their case management practice. Using qualitative methods, 13 social workers selected by purposive sampling were invited to participate in in-depth interviews. The qualitative data were analysed to generate some themes. Three themes found are “from ‘rarely heard of it’ to ‘remember it being referred to’”; “buy a lottery ticket before starting a field placement”; and “Ambiguity”. These themes indicate that social work education related to case management was lagging behind, which may exacerbate social work’s polarisation and lead to social workers’ confusion about their professionality. As a result, an urgent need for greater knowledge of case management in university education and in-service training should be addressed in Hong Kong.     

跨越“文野之别”的实践——再论费孝通的江村研究

江村是著名社会学家、人类学家费孝通成名的起点，又是他近70年持续研究中国农村发展道路的研究基地。他踏出的江村研究之路，表达了西方人类学大师“梦寐以求的愿望”，开拓了人类学从研究野蛮人转向研究文明人的新时代。文章指出，费孝通的江村研究是由环环相扣的偶然因素促成的，同时又是有计划、动机明确、志向高远的一项研究。他进行的中国乡村“文明社区”——江村研究的实践， 跨越了“文野之别”，开拓了人类学研究的新领域，西方学者给予了高度评价。时代造就了《江村经济》，《江村经济》把费孝通推向了世界学术前沿。费孝通“志在富民”，江村研究以探索农民怎样发展生产力，摆脱贫困走向富裕道路为主旨，揭示了“江村人”的思想观念、人际关系和生活方式等的变化。文章认为费孝通的“江村”研究在理论和实践上做出了重大的贡献，为后继学者的研究奠定了基础。他未竟的事业，将由“江村学”研究肩负。     

Creating a Safer Society

In some fields of policy Britain tends to follow the Americans. Will crime prove to be one of them? This chapter begins with an exploration of the sources of American influence, and an account of the disastrous course their penal policies have taken. Thereafter attention focuses on the United Kingdom. It is argued that public concern about crime must be taken seriously. Some have called for a “remoralization” of the debate—more “condemnation”, less “understanding”. But if our aim is to reduce crime, its economic and social context must first be understood; then changed. Delinquency is only one of several responses which people may make to prolonged hardship and frustration; and not necessarily the most destructive. Drawing on experience in many parts of the country, a programme of action to improve people’s safety is proposed. Starting with procedures for consulting and involving people—including those who appear to be the source of trouble—a local strategy is outlined to improve opportunities for making an honest living, to stabilize and strengthen communities, to provide better support for the victims of crime and for the most vulnerable families, and better opportunities for ex-offenders. Police and penal services have an important job to do as mobilizers and managers of a society’s responses to crime. But, in a country where only 3 per cent of offences lead to a conviction in court, these services cannot do much to prevent it.     

The Inequality Effect of Urbanization and Social Integration

On the basis of the China Social Survey (CSS2011) and related urban statistics, this article conducts an analysis of the “unequal” effects of urbanization and of problems in rural migrants’ social integration with urban residents in the course of their urbanization. We found that although the increased rate of population urbanization did not produce a significant difference between “rural migrants” and “city people” in terms of income, migrants fare considerably worse than city people with regard to social security, cultural life, psychological acceptance and status identification. This kind of inequality transforms the original urban/rural dual structure into a new dichotomy that divides urban dwellers into the migrant population and residents with urban household registration, thereby impeding social integration. This finding will help us understand the causes of the social barriers in current urbanization and may provide theoretical and empirical reference material for “new-type urbanization,” particularly as it relates to the transformation of the rural migrant population into urban citizens.     

A body passes by: the flâneur and the senses in nineteenth-century London and Paris

Abstract

The flâneur is well-known for being the most emblematic nineteenth-century observer of urban life. Critics have often compared the flâneur to a camera eye which records everything and insisted on the predominance of sight over other senses in the cognitive process. This article emphasises the embodiedness of the flâneur’s vision, which is an experience of all the senses. Urban public space can be envisaged as a ‘metabolic space,’ in which “the links between background and figures are very unstable” (Augoyard 1991). The moving body of the flâneur, which can adapt to this changing space, seems to be in an ideal position to apprehend the metabolic body of the city. The flâneur is not only a “transparent eye-ball” (Emerson 2003), he is “a living eye” which communicates with all the other senses and captures the whole experience of moving through the city. By looking at texts by Balzac, Baudelaire, Dickens and Charlotte Brontë, the article shows that flânerie is a sensory activity that shapes our perception of the city as much as the city shapes our own flâneries by transforming our bodies into scribes who write the “thicks and thins of the urban text” (de Certeau, 1984).     

与魔搏斗的人：易卜生作品中的个体性危机

本文把易卜生置于北欧-日耳曼的思想谱系中进行解读，认为“个体性”是理解其剧作的关键。易卜生的剧作和克尔凯郭尔的哲学思想有着互文性的关联，他们都认为严格意义上的宗教信仰的前提就是个体性。同时，在尼采看来，当时的欧洲已经进入“群氓的时代”，“个人”岌岌可危。在这个背景下，易卜生塑造的诸多人物都具有“世纪末”的特点，颓废、烦与空虚成为一种普遍的社会心态。个体性的膨胀将带来严重的社会问题，伴随着躁动不安，有时候会转变成最物质化的享乐主义，但更多时候则表现为否定和破坏，甚至是暴力和毁灭。