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     

Knowledge Variables in Cross‐National Social Inquiry*

Objectives. This article examines the impact of “don't know” responses on cross‐national measures of knowledge regarding science and the environment. Specifically, we explore cross‐national variance in aggregate knowledge levels and the gender gap in knowledge in each of 20 nations to determine whether response‐set effects contribute to observed variance. Methods. Analyses focus on a 12‐item true‐false knowledge battery asked as part of a 1993 International Social Survey Program environmental survey. Whereas most research on knowledge codes incorrect and “don't know” responses identically, we differentiate these response forms and develop procedures to identify and account for systematic differences in the tendency to guess. Results. Substantial cross‐national variance in guessing rates is identified, variance that contributes markedly to variance in observed “knowledge” levels. Also, men are found to guess at higher rates than women, a tendency that exaggerates the magnitude of the observed gender gap in knowledge. Conclusions. Recent research has suggested that “don't know” responses pose threats to the validity of inferences derived from measures of political knowledge in the United States. Our results indicate that a similar risk exists with cross‐national measures of knowledge of science and the environment. It follows that considerable caution must be exercised when comparing data drawn from different nations and cultures.     

全球化：超越民族国家，还是超越民族文化?

全球化的实质并不在于超越民族国家 ,而在于超越民族文化。因为民族国家既是一个政治意识形态共同体 ,又是一个民族文化共同体。全球化进程在消除了民族国家之间政治意识形态上的对立之后 ,各民族文化上的对立就成为全球化进程中的核心问题。只有在各民族文化的基础上 ,建立一种全球文化 ,才能真正超越各民族文化上的对立     

中西姓氏对比及民族文化心理的特质剖析

姓氏作为社会文化发展的产物,是不同民族在各个历史时期繁衍生息、播迁交融、兴衰更替的总汇.姓氏的语义取向具有丰富的文化内涵,能够充分地体现民族文化的心理特质.通过对比中西姓氏在概念内涵、历史渊源和发展演变的异质,训析二者的文化特性,揭示中西社会在民族心理、政治理念、价值取向三个方面存在的民族文化心理差异,力求为解读中西姓氏的文化起源,了解不同社会的历史演变,弘扬传统的文化精髓,透视迥然的民族文化心理,提供独特的研究视角.     

“祝福”习俗及其诠释

民间习俗是理解一个社会与文化的重要信息库。本文通过对浙江绍兴地区岁末“祝福”习俗中各种文化象征符号的解读，从“成熟与收获”、“死亡与离别”、“终结与回归”三种文化图式上来分解“终结”这一时间概念所蕴涵的复杂意义。目的在于理解中国人“看”世界的一种方式，作为探讨文化生产与再生产问题的基础。     

Cross‐National Gender Variation in Environmental Behaviors*

Objective. This article presents a cross‐national examination of gender variations in environmental behaviors. Research on environmental concern reveals modest distinctions between men and women, with women typically displaying higher levels of environmental concern and behavioral adjustments relative to men. Additionally, some prior research suggests that women appear more engaged in household‐oriented (private) pro‐environment behaviors (e.g., recycling), and men in community/society‐oriented (public) pro‐environment behaviors (e.g., protests). The analysis provided here offers an important extension to existing research through its cross‐cultural, comparative perspective. Method. We make use of the 1993 International Social Survey to explore gender differences in “private” and “public” environmentally‐oriented behaviors across 22 nations. Results. It is shown that women tend to engage in more environmental behaviors than men in many nations, particularly private behaviors. In addition, both women and men tend to engage in relatively more private environmental behaviors as opposed to public ones. Conclusion. The cross‐national analysis provides support for gender distinctions with regard to some environmental behaviors within most of the incorporated 22 national contexts. Gender differences in level of private environmental behaviors tend to be more consistent within nations at the upper end of the wealth distribution.     

New Literature’s Attack on and Inheritance of Traditional Culture

Although Chinese New Literature was strongly anti-traditional in expression, this does not sever the ties of blood that link it to traditional culture; and although it advocates a Western humanistic spirit, it does not install Western literature’s aesthetic values. Due to the cultural distinctiveness and historical continuity of the Chinese language, it was never possible for the New Literature to become totally “Westernized” and turn its back on the mother culture. Therefore, when examining the modern transition of Chinese literature as a whole, we must pay attention to its conscious inheritance of the national cultural tradition and to its operating strategy of attacking traditional culture by making use of it, instead of insisting on its inevitable ties with modern Western literature. The New Literature is after all “Chinese” new literature; no matter how many external factors intervene or are involved, they cannot change its cultural attributes or identification with national culture. This is the premier precondition for our understanding of the modernity of New Literature.     

全球化语境下的民族价值观之构建

在全球化条件下,价值冲突出现了新的特点:它更多地以民族主义、民族传统冲突的形式出现;不同民族价值观的复杂性和多层次性得到了相当程度的展现;各种价值观更具有了实践性力量的特征;文化经济化和经济文化化倾向为国外的价值观念扩展自己的影响提供了适宜的土壤。民族价值观的构建必须同探索新的社会发展模式结合起来;必须以人类理性精神的重建为基础;必须正确处理本民族文化与异质文化的关系问题。因为全球化语境下的民族价值是动态开放的、具有内在张力的;是具有民族特色的、同时又符合普世价值的;是综合的、多元一体的、以协调为主的;是具有现时代特征的、以人为本的。     

Three stories,two visions: the West and the building of the Canadian Pacific Railway in Canadian culture

Many now think the Canadian nation-state is entering a phase in its development that can be described as “postmodern” (Porter, 1995, pp. 91–106). Throughout the 1990s we have heard much talk of “asymmetrical federalism,” “bilateral federalism,” “successor states” and Quebec/ROC (Rest of Canada) polarities (Watts, 1991, pp. 1–7). In this time of constitutional and political ferment, commentators postulated the existence of as many as “seven incipient nations” within the borders of the present Canadian polity (Mahler and March, 1991, p. 16). There are resonances here within the field of literary criticism. Linda Hutcheon and Marion Richmond’s Other Solitudes: Canadian Multicultural Fictions (1990) highlight factors of paradox, contradiction, and extreme irony in the Canadian situation, factors they see as central to the postmodern world view. This paper examines two works of Canadian popular culture analyzed against E. J. Pratt’s Towards the Last Spike (1952) in an effort to suggest that a postmodern style may have something to offer our sociopolitical debate. The television dramatization of Pierre Berton’s two-volume work on the building of the Canadian Pacific Railway, The National Dream (1974), and the Canada Day Canadian Broadcasting Corporation (CBC) special “Murray McLauchlan’s Floating Over Canada” represent, with Pratt, two differing visions of Canada. The McLauchlan effort, I hope to show, when set against Berton and Pratt, represents an implied postmodern critique of modernism’s romantic faith in technological efficiency and cultural tradition. McLaughlan’s antiintentionalism and playfulness, I argue, offer a useful way to represent some of our present dilemmas and may even provide reasons for optimism about problems that have plagued Canadians for years.     

GLOBALISATION AND REGIONAL RENEWAL REVISTED

The articles in this forum address how the epochal process of globalisation pertains to rural and regional Australia. Collectively, they demonstrate the complexity of globalisation in rural areas in three ways. First, globalisation is a multi‐faceted phenomenon involving more issues than the fluxion of economy and polity around “free” trade. It simultaneously effects and incites ethical and practical reactions concerning national boundaries, environment, community, health, wealth, language and essentially all other matters with social valence. Second, globalisation has diverse and differential impacts both between the developed and developing nations and within them. Third, globalisation has generated collective angst and organised protest. Taken as a whole, these papers simultaneously illustrate theoretically abstract and privately mundane aspects of globalisation.     

The Impact of Gaming on the Indian Nations in New Mexico*

Objective. This study examines the economic and social impact of Indian gaming on the residents of the 22 pueblos and tribes in New Mexico. Method. We employ a naturally occurring quasi‐experimental design that classifies each of the Indian Nations into one of two groups, gaming and nongaming, depending on the continuous operation of a “Las Vegas” style casino for multiple years in the 1990s. For these two groups we compare aggregate, primarily U.S. Census, data spanning 25 indicators in both 1990 and 2000. Results. Although improvements were evident for both groups, nine of the 12 economic measures and six of the 13 social measures revealed a growing disparity favoring gaming nations during the 1990s, while six other measures suggested declining but continuing differences. These findings persisted in light of controls for population and urbanization, though many of the economic differences disappeared for the rural nations. Conclusion. Gaming has had a positive economic and social impact on the gaming pueblos and tribes in New Mexico, especially for the more urbanized nations. The gaming nations are enjoying higher incomes, lower levels of poverty, and improvements in selected social areas compared to those nations opting not to pursue casino gaming in the 1990s.     

Ideological Expectations for Value Consensus in Chinese Society

Surveys have shown that popular ideology has tended to move from pluralism to clustering around dualism at this sensitive and critical moment for the formation of value consensus in contemporary China. The formation of a “value consensus” or “common values” must answer three questions: “What is ‘common’ about this consensus?” How can ‘consensus’ be reached?” “How can ‘values’ be legitimated?” On the basis of survey information, this paper presents the basic argument that what is common lies in ethics; consensus in spirit; and value legitimacy in our national cultural home. Ordinary people have three major ideological expectations of value consensus in contemporary China: expectation of ethical enlightenment with the theme of turning “I” into “we”; expectation of a spiritual baptism with the value “unity of the individual and the universal” and expectation of the endeavor to “return home.” Specifically, their content is as follows: to protect ethical existence and undertake the re- enlightenment of ethical consciousness at the national, family and group levels; to sublate “atomistic exploration” of the theory and mode of rationalistic ethics and carry out the “spiritual’ construction of the three great ethical entities of society, state and family; and to “go back home” to national cultural traditions and ethics and build value legitimacy. These three major expectations can be condensed into three ideas: protecting ethics, reviving “spirit” and going back “home.”     

论分享价值原则的文化战略学意义--十八届三中全会《决定》的理论解读

在“五位一体”框架中，探讨支撑国家整体发展战略的基本价值原则，乃是当代中国化马克思主义文化战略学的重要课题之一。中共十八届三中全会《决定》强调“让一切劳动、知识、技术、管理、资本的活力竞相迸发”，要做到这一点，在市场之内的初次分配中，必须让“资本-劳动”分享利润，与此相对应的是一种与“平等”等密切相关的“分享”价值原则。《决定》有关“多渠道增加居民财产性收入”“保障农民公平分享土地增值收益”等重大举措，同样是在市场之内贯彻分享价值原则，而以民生为主的社会建设、以公共服务为主的文化事业则是在市场之外推行分享价值原则的主要方式。全面推行分享价值原则，既有利于坚定地推进新型市场化改革，同时也有利于保障平等、促进和谐、拓展自由，对内可以凝聚社会共识，激发国民创造力，对外则有助于在价值制高点上展现社会主义中国的文化魅力和感召力。     

在国族与世界之间:莫斯对文明与文明研究的构想

1913年至1930年间,马塞尔·莫斯（Marcel Mauss）将文明重新界定为介于国族与世界之间的物质、制度、精神实体及它们的道德生境。本文系统考察了莫斯对文明与文明研究构想的由来、学术和现实政治针对性以及对当下社会科学革新的意义。文章指出,这一构想在两次世界大战之间得到集中表达。在此期间,有宗教和科学双重基础的西方理性主义文明论与19世纪末出现的极端国族主义文化论,时而相互对立,时而相互结合,给欧洲乃至整个世界带来了严重的现实问题和思想问题。心灵穿梭在共同体之间,莫斯对流动在疆界之间的文明现象给予了关注,对这些现象及其形式和区域分布之研究做了人文科学的总体展望。莫斯的相关设想在当下仍具有高度的现实针对性。鉴于社会科学（包括美式区域研究）长期受制于国族与世界对分格局,莫斯对社会存在之“中间领域”（“诸文明”）的论述将持续起到“思想解放”的作用。     

“公共自信”：“公共自卑”的“天敌”

具有公共性质的自卑心理态势已成为当下社会管理创新的一个瓶颈问题。35年前的“个体自卑”促成了改革开放,现在改革开放又造成了“公共自卑”。这种自卑心理上的螺旋式运行是否是社会的一种常态,还需要进一步的观察和思考。现实是,一方面是人际之间的交往、沟通、理解和支持越来越少;另一方面则是“私性”的认同、私欲的膨胀、私利的猖獗,进而导致了世风日下甚至人心迷乱。对国家来说,“公共自卑”是“国家意识”的一种毒瘤。既然是毒瘤,其内部就势必蕴涵有一种特别和特殊的势能。用好了,可以把“反能量”转化为“正能量”;用不好,则容易把“正能量”转变为“反能量”。十八大报告的“自信说”不仅提出“公共自卑”管理的“公共自信”的方向、方面和方法的思路,而且还提供了一个克服“公共自卑”的心理学上的有力武器。     

Widening the gap: White ignorance,race relations and the consequences for Aboriginal people in Australia

White ignorance has a critical impact on race relations and is implicated in the maintenance of Aboriginal disadvantage. Addressing this ignorance is a largely overlooked capacity-building opportunity within Australia's non-Aboriginal population. It warrants consideration as a key component of strategies targeting Aboriginal disadvantage. Despite the established links between race relations and Aboriginal well-being, Aboriginal perspectives on non-Aboriginal people rarely feature in public discourse on “Aboriginal problems.” This paper draws on data from 180 in-depth interviews with 44 Aboriginal people in Darwin on the topic of White Australian people, culture and race relations. It reports Aboriginal perceptions of White Australian ignorance across areas of great symbolic and practical significance to Aboriginal people's lives. Their experience is that most White Australians are ignorant of the history of colonisation and the complexities of its aftermath. They are ignorant of Aboriginal law, cultures and languages, and of the extent of their own ignorance. The call to address White ignorance subverts assumptions about whose ignorance and capacity must be dealt with in order to progress national goals of reconciliation, address Aboriginal disadvantage and achieve justice and equality for Aboriginal people.     

A Cross-Cultural Comparison of the Academic Engagement of Students

Higher education around the world is undergoing serious transformations as a result of technological, social, and economic processes. Universities from various countries are trying to secure a competitive position for themselves on the international market for educational services. Currently thousands of universities from different countries are trying to enter the race to join the race for international rankings. In their quest to reach the top of the rankings some countries seek to follow the experience of other, more successful nations by adopting their “best” practices. It is not surprising that all countries wish to secure a prosperous future for themselves and take efforts to avoid remaining on the sidelines of world development. However, a factor such as culture or national mentality may undermine the strategies and transformation processes that are being developed.

The goal of this study is to conduct a cross-cultural analysis of the academic engagement of students from Russian, Chinese, Japanese, American, and British universities and determine the role that cultural differences play in existing educational systems. The study sample consisted of 26,648 Bachelor’s students who were enrolled at universities in the United States, United Kingdom, China, Japan, and Russia during the 2016–2017 academic year. We used data from the “Student Experience in the Research University” (SERU) international research project to construct an index of student class involvement on the basis of a factor analysis. The results of our univariate analysis of variance (ANOVA) showed that students from Japanese, Chinese, American, British, and Russian universities demonstrate qualitatively different levels of academic involvement, which depends on the organization of the educational process as well as the cultural traditions of these countries. Thus, the Chinese students turned out to be the least engaged, since they were not required to actively participate in class discussions or to discuss additional questions related to the course with the instructor. Russian and American students demonstrated the highest level of engagement compared with other students from countries in the survey.

The author emphasizes the need to take into account existing cultural aspects when developing educational strategies, interacting with foreign students in the classroom, as well as conducting comparative studies.     

小语种专业大学生信息素养教育研究--广东外语外贸大学西语、东语学院信息素养教育实践

小语种专业大学生的信息素养教育是一个难点,游离于常规信息素养教育之外。本文结合广东外语外贸大学图书馆西语、东语学院信息素养教育实践,探讨了小语种专业大学生信息素养教育的内容和教学模式,包括教学内容的设计原则,教学的主要内容是信息素养通识教育和小语种信息资源,及以专题培训为主要形式的本研分层教学模式等。最后反思了小语种专业大学生信息素养教育的发展。     

On the Distinctively Human: Two Perspectives on the Evolution of Language and Conscious Mind

In this paper, two alternative naturalistic standpoints on the relations between language, human consciousness and social life are contrasted. The first, dubbed “intrinsic naturalism,” is advocated among others by the realist philosopher John Searle; it starts with intrinsic intentionality and consciousness emerging from the brain, explains language as an outgrowth of consciousness and ends with institutional reality being created by language‐use. That standpoint leans on what may be described as the standard interpretation of Darwinian evolution. The other type of naturalism, in contrast, making use of the concept of evolutionary niches, suggests that the search for the explanatory mechanisms of language and consciousness should begin with the human community (of social action), because that is the cultural niche for everything distinctively human to evolve, including language and human consciousness.