后现代视野中的阿拉伯—伊斯兰传统

后现代仍然是现代性的一部分,只不过是批判性、颠覆性的那一部分.而现代性是根植于西方基督教传统的一种业已意识形态化了的并随着资本主义的全球扩张而渗透到世界各地的观念形态.本文认为,阿拉伯-伊斯兰传统虽然日益受到西方现代性的逼仄,但却仍然是独立于西方现代性之外的、可为思考西方现代性问题提供借鉴的一种文化资源.     

现代性与文化:韦伯的理论遗产之重估

本文从文化与现代性之关系的角度探讨了韦伯对现代性的理论解释的局限性。本文认为:韦伯之将现代性的一般文化特征归结为形式合理性的观点是一种简单化的观点,这种观点使他既看不到现代性与非西方文化传统共存的可能性,也看不到现代性在西方也有超越形式合理性的可能性。韦伯之所以会有这种观点,是因为其社会行动类型学对形式合理性与实质合理性的区分过于僵化,这种区分使他无法解释传统文化(尤其是非西方的传统文化)在现代社会中的持续影响,也无法理解形式合理性与实质合理性在现代性背景下的共存     

社会学理论的后现代转向

社会学是现代性的科学；现代性逐渐分裂为科学现代性和人文现代性并且日益加剧，导致了社会学的困境；作为走出困境的一种尝试，社会学出现了后现代转向，产生了后现代社会学。后现代社会学是在对现代性和传统社会学理论的反思、传统社会学对自身的反思以及后现代社会学对其自身反思的共同作用下得以建构其话语的，它没有超越现代性的框架，这种多重反思的目的是追求现代性的自我完善。     

养成教育的人文向度与美学精神

中西教育文化传统中都有着丰富而深厚的人文资源,重塑教育理性的重要路径之一即是呼唤传统人文精神的回归.同时在现代社会的背景下构筑新的理性原则和制度设计,从而使教育克服现代性的种种负面影响,形成关于教育的一种新的人文向度、理性自觉和美学精神,使教育真正属于人本身.养成教育是教育回归人性和人本原则的一种有益尝试和探索,是中国传统教化的升华,是教育现代性走向未来的伟大乌托邦和崇高社会理想,它有可能真正克服教育现代性问题而实现现代性教育的和谐发展.     

论西方现代性的问题对中国现代化的启示

哈贝马斯在1980年9月荣膺"阿道尔诺奖"时提出了现代性是一项未完成的设计,从此以后,他便开始了对现代性问题的探索之路;与此同时中国在经历了2000千多年的封建统治之后,在西方坚船利炮的侵入之下无数的仁人志士开始了寻求中国的现代化之路。直到今天,我们仍然在路上。一个西方,一个东方,二者都面临着同样的问题——现代性的问题,他们之间有着怎样的差别,相互之间有什么值得借鉴之处,笔者试从重重的历史迷雾中找到答案,以期对我国的现代化建设有所启示。     

道家思想与西方人文精神探究

中国的现代性进程既有对于传统的借鉴,亦有对于西方思想精华的借鉴,并在此基础上创新,这基本已是我们的共识.当然要实现本土化思想与非本土化的思想交流融合,需要寻找两种思想的融合的契机.道家的思想与西方人文思想的精华集合,既突出人本又重视自然的现代性生态观值得我们肯定.本文试图从这两方面探究中国的现代性问题.     

现代化理论的兴起与缺陷

现代化理论产生于20世纪50年代后期至60年代初期,在西方国家中,美国最早开始研究现代化,其主要研究的是发展中国家的一些发展问题。现代化也是二战后新独立的民族国家的普遍愿望。现代化理论的主要特征为坚持"传统—现代"的二分法原则、强调社会发展变化是单一的进化过程、西方原生型观点、强调现代性、意识形态和价值理念的亲西方偏见。但现代化理论也存在缺陷,诸如对"传统"与"现代"这两个概念的认识过于简单、对现代化过程与道路的理解过于简单、质疑和否定现代性、受西方思想和价值观念的影响。从现代化理论所具备的特征揭示现代化理论所具有的缺陷,以期对处于现代化过程中的国家有一定的借鉴。     

青少年手机短信传播的后现代问题

青少年之间风行的手机短信是依托于移动通信网络和互联网的信息传播.作为一种言语表达方式,手机短信具有非常明显的私密性,作为一种具体的言说内容,手机短信又属于私密话语,存在着表达的自由性和内容的安全真实性的矛盾,即私密话语自由与信息安全的矛盾,这种矛盾暴露了后现代性的部分困难.本文认为,青少年这种后现代性的自由言说方式不能代替现代性的制度性安全.并据此认为,底线的道德良知仍然是现代性和后现代性互通的桥梁.     

现代性视角下的风险社会与信任机制

现代性是我们这个时代的焦点性问题之一。它特指西方理性启蒙运动和现代化历程所形成的文化模式和社会运行机理,也是人类社会从自然的地域性关联中"脱域"出来后形成的一种新的"人为的"理性化的运行机制和运行规则。现代性依旧是人类社会运行的主要支撑力和前行的动力。现代社会本质上是风险社会,而信任是一种低成本的风险机制,现代性导致的"脱域"现象,对现代人来说到底是新的解放还是更大范围的约束?本文源于生活和社会实践的感悟与思考,试图探讨在风险社会中的信任机制对社会成员的影响。     

浅论中西文化的特征与学习

中国传统文化的传承随着中国经济的不断发展、国际地位的不断提高显得尤为重要。文化具有共享性、传承性、地域性等显著特征。儒家文化是中国传统文化的优秀代表。山东理工职业学院开展了优秀传统文化进校园、进课堂等活动。笔者积极在教学过程中采用了诵读儒学经典等方法，收到良好教学效果。同时，了解西方文化，吸取西方文化的精髓，也是青年人的一项重要功课。古希腊文化、古罗马文化、阿拉伯文化等，影响遍及世界各国各地区。无论是中国传统文化还是西方文化，都是人类文化中重要的一部分，我们在学习研究过程中，应该吸收精华，并从糟粕中汲取教训。     

From modernity through postmodernity to reflexive modernization. Did we learn anything?

Modernization, in the sociological tradition, was usually understood as increasing differentiation. Theorists as different as Marx, Durkheim, Weber and Parsons all shared the view that modernization meant the opening of new horizons. The publication of Lyotard's The Postmodern Condition transformed the discursive universe: contrary to the tradition of differentiation theoretical sociology the pamphlet interpreted modernization as a process in which the plurality of local cultural traditions was destroyed and their various narratives were rearticulated into a unified modern canon under the repressive meta-narratives of science, progress and the Enlightenment. At first, sociologists were at odds with this new interpretation until Beck, Giddens and Lash brought up the idea of modernity in two phases in their Reflexive Modernization (1994) and related publications. According to them, ‘traditional modernity’ was based on cultural closures, such as unified class-identities, nationalities and fixed gender-identities, but it was followed by a ‘second’ or ‘reflexive modernity’, where several traditions lived side by side, just as the postmodernists claimed. An intense debate emerged. The article asks: did we learn anything from the debate on reflexive modernization and if so, can the learnt lessons be used fruitfully in the study of contemporary society? The answer seems to be negative for the most part. However, the modernization theoretical approach can still be seen as a useful tool for framing research questions and contributing to the diagnosis of the era. This is how it can still provide a point of departure for research, but not deliver all the answers.     

Debating Eco/Feminist Natures

This article discusses the experiences in municipal politics of indigenous women in Oaxaca, Mexico. The data base includes in-depth interviews with the eighteen women who have been elected mayor since 1995, when the Government of Oaxaca legally recognized indigenous self-government. By looking at the women as in/outsiders of their own culture, the article examines the ways in which they question various components of the indigenous autonomous project as well as the performance of western political institutions such as political parties and the educational system. Women's views go beyond the tradition/modernity dichotomy, where tradition is associated with backward, patriarchal institutions and modernity with progress and gender equality. Both tradition and modernity are redefined in order to identify the elements that may contribute to gender equality in the indigenous self-government project of Mexico.     

Prohibition on tradition,tattooing, and the Apatanis of Arunachal Pradesh

Drawing on ethno-historical perspectives and ethnographic study, this article depicts the tradition of tattooing and its eventual prohibition among the Apatanis of Arunachal Pradesh, India. Locally known as tipe, the tradition of marking body and ban within the Apatani society help us understand how economic and political changes in and around the Ziro valley have had an impact on their social and cultural aspects. The tradition of tattooing was part of Apatani culture for several years, but the beginning of the 1970s witnessed that the youth association of the tribe decided to ban the practice in order to help the tribe progress towards what they considered “modernity” and “development,” albeit positioning themselves from the western civilizational discourse.     

Festive traditions in modernity: the public sphere of the festival of the'Fallas'in Valencia (Spain)

Festive sociability is central for the transmission of tradition and is fundamental field of interaction between the festive tradition and modernity. This sociability has a reflexivity and a public sphere of its own. The dominant modernist opposition between tradition and modernity is questioned with the help of a recent study of the Fire Festival of the‘Fallas’(Valencia. Spain).     

关于哈桑·哈乃斐的“传统”与“变革”思想

哈桑·哈乃斐是当代最受东西方关注也最具影响力和争议的阿拉伯思想家之一。他致力于研究如何协调阿拉伯－伊斯兰文化传统与现代之间的矛盾,以现象学、诠释学理论为依据提出了对阿拉伯－伊斯兰文化传统的全新诠释方式,从而实现了将伊斯兰研究从“神学”向“人学”的转变,协调解决了阿拉伯一伊斯兰文化传统与现代的矛盾,实现对传统的批判与继承,谋求传统的变革,推动传统与现代的协调发展。     

An alternative discourse of modernity in a Chinese monster film: The Great Wall

ABSTRACT

The rapid development of Chinese cinema in the twenty-first century has witnessed a blossoming of genre films with frequent references to Hollywood. The Great Wall (2016), the monster blockbuster by the Fifth Generation auteur Zhang Yimou, tells a peculiar story of a westerner helping the valiant army to defeat the ravenous hordes of Tao Tie and save humans from annihilation in medieval China. Compared to the western cinematic tradition in which monsters incarnate popular concern of the impacts of techno-scientific development, the Chinese film bestows the ancient monster with allegorical meaning of greediness. The bending of Hollywood genres into the Chinese context illuminates the intricate dynamics between the local and the global in cross-cultural encounter. By tracing the development of monster films and the changing notions of modernity in Chinese historiography, the paper examines the re-invention of Hollywood vernaculars in The Great Wall to construct an alternative vision of modernity.     

Native Dirt/Imperial Ordure: The Cholera of 1832 and the morbid resolutions of Modernity*

Abstract Why is India treated as the standing menace to the public health of the world? Is it something peculiar to Indian tradition which prevents India from enjoying the fruits of universal modernity? Or perhaps, is it the emergence of institutions and of other politically organized subjections in a history of colonialism which endowed India with a brand of colonial modernity? By using the cholera epidemic of 1832 and the efforts to rebuild and restructure everyday life in Europe and in India, this essay attempts to answer such questions. It is in the aftermath of the epidemic that various ideological positions are clarified, with the result that bourgeois culture demonstrates its limit in colonialism.     

Aging as becoming oneself: A philosophical ethics of late life

Enlightenment and modernity have forgotten old age in constructing an abstract ethics of reason, addressing a general rational subject. By contrast, the ancient ethics of happiness asked what a good life might be for people in specific life-stages, such as the aged. It is nowadays important to regain this tradition: What does it mean for a finite being to age but still lead a good life? During the process of aging, a radicalization of our vulnerable corporality and finitude takes place. This becoming-oneself-in-aging can be understood not only in its ethical meaning, but also implies a correction of our modern understanding of man.     

Reshaping tradition? Women negotiating the boundaries of tradition and modernity in Hong Kong and British families

In debates on social change and personal life, modernity has generally been conceptualized in opposition to tradition, though some have pointed to the persistence of traditional values and practices within modern family relations. In this paper we seek to extend these debates beyond their largely Eurocentric context. Drawing on a comparative qualitative study of women and social change in Britain and Hong Kong, we argue for an understanding of the traditional and the modern that takes account of the ways in which tradition is reshaped in the context of modernity. The accounts of young adult women and their mothers in Hong Kong and Britain reveal varied interpretations of family obligations and practices in relation to normative ideals of family life in each context. We consider how configurations of family life deemed ‘modern’ are inflected by the differing traditions and histories of Hong Kong and British society and argue that these differences are not only cultural, but also attributable to the material conditions under which family relationships are forged and negotiated.     

CONSUMING SATELLITE MODERNITIES

Although the globalized world has multiple modernities, it retains a power vector which is centripetal to developed centres. I propose to use the concept ‘satellite modernities’ to refer to the magnetic sites between centres of high-modernity and developing modernites in the rest of the world. In developing countries, newly modernized cities are reproducing, hybridizing, and domesticating a simplified western modernity, a modernity that is in turn consumed by less developed cities and territories within the same regions. Throughout Asia, these satellite sites draw migrants from all over the region to realize the dreams of the global west in the relative security and comfort of regional localities. In this paper, I investigate the consumption histories and practices of immigrants who have crossed the cultural boundary of post-socialist China into the cultural spaces of Hong Kong in different periods of time. This is a mid-range theoretical exercise that attempts to ground such concepts as modernity, consumption, and identity formation in concrete boundary-crossing experiences of Chinese immigrants.