中西方文化在影视作品中的体现

文化涉及的范畴极为广泛,国内关于文化也有众多定义,中国作为一个古老而典型的东方古国,不仅存在着东方文化的共性,与西方文化相比较,也拥有自己深厚的文化底蕴和鲜明的文化特点,这种特点体现在社会生活的各个方面。本文将着重从中西方“义”与“利”的思想、中西方家庭观念和英雄观念三个角度阐述中西方不同文化观念在影视作品中的体现。     

Analyses of the “Problem” of AIDS in China

艾滋病在中国并不是一个简单的疾病流行的问题,而是具有中国独特性的社会问题,且是后于某些社会问题而出现的,因而具有相当鲜明的社会选择倾向。其危害也不仅仅指向个体生命,而是危及社会发展的根本理念。本文分析了艾滋病“问题”在中国的建构过程,指出对此“问题”认知过程中产生的学理冲突既影响到有关政策的制定,又反过来建构了艾滋病“问题”的现状。据此,作者提出应从建设社区与社区的文化机制、流动人口的社会组织化、重新认识与定位青少年等方面入手,把艾滋病“问题”从危机转化为契机,推动建设和谐社会的进程。     

关于英国封建政治的特质与议会传统

历史选择英国作为议会制度的母体 ,完全是因为英国存在特殊的历史条件。议会不是抽象理论和精心设计的结果 ,而是直觉的结果 ,是无图纸建筑。英国封建制度和封建政治的特质主要在于 :王权与贵族力量的平衡、中庸主义的政治思维模式和行为方式 ;法律的相对独立性、“法律至上、王在法下”宪法原则的形成 ;议会成为政治斗争的主要场所和权力合法性的重要来源     

中国法治建设的法文化障碍

20世纪是中国试图重建一个全新的法律秩序的世纪。自晚清“新政”改革传统法制引进西方法律制度以来 ,近百年的中国“法治”建设历程可谓艰难曲折。本文从中国与西方政治文化和法律文化的比较研究入手 ,考察和分析了中国法治建设进程中传统的政治文化、法文化与现代法治理念的内在紧张 ,进而揭示了中国重建“法治”和法律秩序的三大文化障碍 :即传统政治文化的“权力至上”传统对现代法治“法律至上”原则的排拒 ,传统“礼治”的特殊性精神与现代法律的平等性和普遍性原则的冲突 ,以及传统法文化的工具性取向与以保障人权和自由为目的的现代法治理念的冲突。作者认为 ,中国“法治”建设的成效 ,在很大程度上将取决于我们能否尽快地确立一种机制 ,使执政者以及一般民众都能养成尊重法律、自觉守法的习惯     

中国社会与文化传统的再认识

本文联系中国社会的性质来探讨民族文化的传统。文章认为,中国古代社会是一个渐进发展中的贵族宗法式的农业社会,小农业和家庭手工业的强固结合,贵族官僚的独占统治,宗法制度、宗法关系下王权、族权、神权、文权的紧密结合和改良维新式的发展道路,构成了古代社会的基本特征。在此基础上,孕育出民族文化的精神内核,那就是:以身心内外谐调为自由的人生价值观,人伦本位的文化结构体制,“和为贵”的思想模式,三位一体,渗透于文化思想的各个方面。文章还对民族文化的历史进程加以探索,从史官文化复盖了巫官文化,百家争鸣而归于儒家一尊以至儒、佛、道“三教合一”的最终形成中,进一步论证了传统文化的精神实质,并就其在现时代的发展前景作了预测,阐明了我们今天对待文化传统的应有态度。     

“直文化”与“隐文化”——中国传统法律文化的两大基因

“隐文化”和“直文化”发端于原始社会末期,是父系家族和部落联盟的一对产物。西周、春秋时代是“隐文化”的鼎盛期,与此同时,“直文化”也逐渐发展起来,两者在战国时发生冲突。在此后的封建时代两者逐渐融合,构成了中国传统法律文化的两大基因。“隐文化”的价值在于维护以父权为核心的宗法家族秩序;“直文化”的价值在于维护以王权为核心的集权式社会秩序,它们的观念表现分别是礼治和法治。两者殊途同归,共同为中国古代法律从野蛮走向文明发挥了作用。     

Guanxilization or categorization： psychological mechanisms contributing to the formation of the Chinese concept of ＂us＂

中国社会心理学在面对急速的社会变迁中,需要以变迁与文化的视角来选择研究问题,而中国社会文化中群己关系的社会心理机制,即“我们”概念的形成机制及其转换的可能与条件,正是一个体现着双重视角的基本问题。对这一问题的探讨不仅有助于解释社会凝聚力、群体行动的逻辑,讨论国家与个人、社会与个人、类别与个人的关系;也有助于培植社会转型时期的社会心理资源和社会支持系统,从而促进社会合作。与以往单～机制的分析框架不同,通过对两个个案的讨论,研究提出了一个新的分析框架,即：中国人“我们’概念是在社会情境的启动和价值取向等因素影响之下,经由相互交织的“关系化”与“类别化”双重过程形成的。     

Great Transformation:End of the Villages——A Study of the Villages Located in Southern Urban China

本文是中国发达地区村落终结过程的记录和分析。作者通过对广州市“城中村”的调查发现,村落终结的艰难,并不仅仅在于生活的改善,也不仅仅是非农化和工业化的问题。甚至也不是变更城乡分割的户籍制度问题,而在于它最终要伴随产权的重新界定和社会关系网络的重组。作者试图通过建立具有普遍解释力的村落终结类型,建构村落城市化整个链条的最后一环,以便能够在理论上复制中国改革开放以后村落非农化、工业化、城市化的全过程。     

巫觋·王者·文化人——中华文明探源之三

巫觋与中华文明起源密切相关,从“家为巫史”到“绝地天通”的宗教文化大变革中,带动了整个历史的变动,构成源于神权的王权的建立、文明的产生、社会结构的新变化。在神权独占所带来的历史转型中,部落酋长借机独占神权,神权成为政治中心,暴力、贪欲、权势欲使神权获得者扩大了社会领域、政治领域,由神权而王权,国家随之产生,社会历史进入文明阶段。上古三代的巫觋为知天知地的智者、圣者,通天通地的专家,其中少数转化为王者、大宗教主,而大多数则为王师,成为王朝的开辟者、政权的建设者与设计者,与上古三代诸帝王共同创建了中华早期文明史。     

论原语文化与译入文化的相互制约性

随着世界各民族交往的日益频繁 ,各种文化模式必将随着社会的发展而相互影响、相互融合。在原语文化向译入文化的转换过程中 ,译者必须考虑思维模式、文化信仰、价值观念和态度体系等诸多文化因素的制约性 ,深入地理解语言所蕴藏的文化内涵 ,克服“本文化至上”的观念 ,解决跨文化领域中出现的翻译障碍。     

Implications of Large Burial Sites of Songze Culture

江苏省张家港市东山村崧泽文化早中期大墓的发现, 证明长江下游在距今 五千七、八百年以前已存在明显的社会分化, 初级王权已经产生, 社会已进入“古 国” ¹ 1 “古国” (guguo), a concept put forward by Su Bingqi, literally means “ancient state.” This literal translation is adopted in this paper. However, the author believes that in Su’s theory, guguo is roughly equivalent to “chiefdom” in the West. 阶段。在中国古代文明演进过程中, 率先开始社会重大转型的不是黄河中游的 中原地区, 也不是以古长城地带为中心的北方地区, 而是崧泽文化所在的长江下游地 区。该遗址的发现还表明, 在文明化进程中, 中国古代最早出现的 “古国” 的性质和 表现形式并不完全一样, 有的是神权至上, 有的是王权至上, 从而导致其发展方向和 发展前途的不同。

关键词: 崧泽文化 社会分化 王权

The discovery of large burial sites belonging to the early and middle stages of Songze Culture at Dongshan Village, Zhangjiagang, Jiangsu Province, shows that distinct social polarization had already emerged in the lower reaches of the Yangtze River 5,700 or 5,800 years ago, when the initial stage of kingly power had taken shape and society had entered the stage of the “ancient states.” In the course of the evolution of ancient Chinese civilization, this area—rather than the Central Plains in the middle reaches of the Yellow River or the northern area centered around the ancient Great Wall—was the first to experience significant social transformation. This discovery also indicates that when the “ancient states” first appeared, they varied in form and character: some took the form of theocracies while others were dominated by kingly power. These differences meant that they developed in different directions and had different outcomes.     

Theoretical Reflections on the Formation of Early States in China

与古代希腊、罗马及日耳曼不同, 中国古代国家起源走的是一条构建和谐的道 路, 即没有打碎氏族制度, 而是在普遍存在的氏族组织的基础上滥觞国家的萌芽, 国 家与氏族长期并存而使早期国家完善与发展。氏族制度的长期存在和发展, 这一古代 中国独具特色的社会结构是和谐构建之路的深厚社会基础。古代中国早期国家构建过 程中, 十分关注各个氏族、部落的情、义、利、患等问题。这种关注与社会实践成为 构建和谐的基石, 也是那个时代的领导者成功的标识。直到古代中国早期国家成熟 时, 还能够看到构建和谐理念的痕迹。

关键词: 早期国家 氏族制度 礼制 和谐

Unlike the ancient Greek, Roman and German states, ancient Chinese states took a path of harmonious construction which did not involve abolition of the clan system. It was on the basis of the existing clan organization that the first shoots of the state sprouted, and the state and the clans underwent a long coexistence which allowed the early state to develop and be perfected. The unique social structure of ancient China—the long existence and development of the clan system—was the underlying social foundation for harmonious construction. The early Chinese states were much concerned with the feelings, opinions about right and wrong, advantages and calamities of the clans and tribes. This concern and social practice was the foundation stone for harmonious construction, as well as the benchmark for success for the leaders of the time. Traces of the idea of harmonious construction are apparent up to the full development of the early state in ancient China.     

日本遗孤回国后的社会融合过程

论文按照回国政策与实际回国进程将日本遗孤分为第一期(1985年以前)、第二期(1986-1993年)、第三期(1994-2000年)、第四期(2001年以后)4个回国群组,并运用对51名遗孤的访谈数据,分别阐明了各回国群组的社会融合过程。第一期回国者在外国人接纳体制尚未建立且政府支援政策欠缺的状况下开始日本生活。他们虽然回国年龄偏低,能较好地发挥个人能动性,但是一般从事低收入劳动。第二期遗孤回国时正值日本“泡沫经济”,大量用工单位亟需劳动力,加之支援政策改善,就业并非难事。然而由于年龄限制与语言障碍,该组成员只能从事体力劳动并长期遭受歧视。第三期回国者因年龄及“平成萧条”社会环境因素不再就业,靠政府救济金维持生计并处于孤独状态。第四期遗孤回国后直接参与国家赔偿诉讼,与其他群组成员一起迎接新支援法的实施。     

关于中国早期国家形成的一个理论思考(英文)

与古代希腊、罗马及日耳曼不同,中国古代国家起源走的是一条构建和谐的道路,即没有打碎氏族制度,而是在普遍存在的氏族组织的基础上滥觞国家的萌芽,国家与氏族长期并存而使早期国家完善与发展。氏族制度的长期存在和发展,这一古代中国独具特色的社会结构是和谐构建之路的深厚社会基础。古代中国早期国家构建过程中,十分关注各个氏族、部落的情、义、利、患等问题。这种关注与社会实践成为构建和谐的基石,也是那个时代的领导者成功的标识。直到古代中国早期国家成熟时,还能够看到构建和谐理念的痕迹。     

Social Politics and Policy in an Era of Globalization: Critical Reflections

This paper critically examines the ways in which social policy is said to be affected by globalization. The prevailing approach has been framed in terms of the impact of "external" economic forces on national welfare states. Globalization is said to undermine the economic and political conditions on which welfare states were built, erode national policy autonomy and force the marketization and residualization of welfare states. These predictions are found wanting on the grounds that they share many of the assumptions, and therefore also the faults, of "strong" globalization theory. A more nuanced account of the way in which social politics and social policy are affected by globalization is needed and a global governance perspective is outlined. This, it is argued, better captures the political and institutional environment in which social policy is formulated and implemented. It also recognizes the importance of "local" factors and their interaction with global ones in shaping political responses, including social policy, to globalization. The discussion highlights the enduring power of "local" forces—those which are at the level of and internal to states—and of politics and ideology in shaping the process of globalization and ultimately its implications for welfare states and social policies.     

The Causal Power of Discourse

This paper outlines a realist approach to the social ontology of discourse. It seeks to synthesise some elements of the approach to discourse found in the early work of Michel Foucault with a critical realist understanding of the causal power of social structures. It will argue that discursive structures can be causally significant when they are normatively endorsed and enforced by specific groups of people; that it is not discourse as such but these groups—discursive circles—that are causally effective; and that such an account allows us to reconcile the role of discourse with that of the subject.     

介乎士大夫与平民之间的文学形态——南宋中后期游士阶层的诗歌创作

游士自视为士人阶级并努力向士大夫靠近，但其社会身份却更接近平民。游士议政诗歌具有士大夫般的忧时忧国情怀，却因为过于激烈直白而被质疑为卖直钓名、粗豪亢厉之作；游士诗歌力求风雅，却被视作矫语高蹈的伪风雅；游士诗歌情调语调通俗，却与平民赏爱的话本、杂剧、南戏尚有一点距离，无法被庶民百姓广泛接受。游士阶层介乎士大夫与平民之间的中间游移性质，使其诗歌成为传统文体大幅度变革的载体，是南宋文化转型以及文学转型时期一个士庶交接、雅俗杂糅的文学形态，也是俗文学冲击下雅文体之俗化达到了临界点的标本。     

“从无知到有罪”——福柯论“俄狄浦斯王”中的三重“知识-权力”交织

从福柯对戏剧《俄狄浦斯王》的阐释中可看到他对“知识-权力”框架所做的理论补充。福柯试图去除传统解释中知识和求知欲望之间看似自然的因果链关系,而代之以引入知识与权力的复杂关系,以此阐述现代真理话语系统机制的产生。福柯认为弗洛伊德精神分析学解释的俄狄浦斯确实打破了传统认知,但过分抬高了性欲望的理论地位;俄狄浦斯剧更能反映的,是知识话语中真理的发生以及权力机制的运行。在福柯看来,《俄狄浦斯王》不仅体现了自我知识的揭示,还展现了不同类型知识的冲突、权力与知识之间的复杂交织,并且反映了真理审判程序的应用。福柯对《俄狄浦斯王》的分析视角,也喻示着他从具体权力机构考察到古典时期诸权力思想研究的转变。     

Social Security in Hungary: A Balance Sheet after Twelve Years

The social and political transformation in Hungary contributed to the development of a democratic political system and to the establishment of the rule of law and a market economy. The process was accompanied by a series of economic and social problems. The paper first reviews the social policy orientation of the three free consecutive governments elected since the transition. None of them has had a clear political profile: they have constituted mixed and unclear welfare regimes. None of them has sketched a clear welfare policy except perhaps the current government. In its case central redistribution is consistently biased in favour of the middle and upper strata at the expense of the poor. Instead of a consensual plan defining priorities, decisions and reforms in the last ten years have been motivated by political interests, at hoc ideas, and authoritarian rulings. The paper next shows what reform meant in the case of the different instruments and various fields of social policy, namely unemployment, health, pensions, family benefits and social assistance. It concludes that while both the inherited and the newly created systems had contributed to alleviate the shocks of the transition, yet there never was enough political will to give sufficient or adequate help to those needing it. As a consequence of the "reforms" public expenditures have been significantly reduced. The welfare gap between East and West has thereby grown. The consequence is that the country has become gravely divided, and that poverty is greater and deeper than it might have been under a different set of policies.