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。     

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。     

Life beyond the screen: embodiment and identity through the internet

This paper explores on-line and off-line identities and how relationship are formed and negotiated within internet environments that offer opportunities to meet people on-line and move into relationship off-line. To do this it draws on an analysis of users experiences of internet dating sites that are designed for those who wish meet others in the hope of forming an intimate relationship. Locating analyses in the context of the individualized sociability of late modernity, it is argued that virtual interactions may be shaped by and grounded in the social, bodily and cultural experiences of users. It is shown that disembodied anonymity that characterizes the internet acts as a foundation for the building of trust and establishing real world relationship rather than the construction of fantasy selves. The paper concludes with a discussion of the wider significance of this for understanding disembodied identities and interactions and the impact of cyberspace on off-line sociability.     

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.     

中东民族主义与伊斯兰教关系评析

中东现代化进程中,现代与传统间产生矛盾的重要原因在于民族主义和伊斯兰教两种意识形态的复杂关系。鉴于此,本文主要从中东民族主义对伊斯兰教的冲击、伊斯兰原教旨主义对民族主义挑战的回应、民族主义与伊斯兰教的矛盾对中东政治发展的影响及其前景等三个方面分析了二者间的复杂关系。     

正确处理五大关系，推动上海转型发展

推动上海转型发展的切入点，在于正确处理五大关系：“四个中心”建设中的改革与发展关系；产业发展中的传统与现代关系；浦东浦西发展中的优势互补关系；上海发展与周边地区的关系；全市“条块”人权、财权与事权关系。     

Science against modernism: the relevance of the social theory of Michael Polanyi

Science, as an institution, is widely taken by sociologists to exemplify the modern tendency towards vesting trust and authority in impersonal offices and procedures, rather than in embodied human individuals. Such views of science face an important challenge in the social philosophy of Michael Polanyi. His work provides important insights into the continuing role of embodied personal authority and tradition in science and, hence, in late modernity. I explicate Polanyi's relevance for social theory, through a comparison with Weber's essay 'Science as a Vocation'. An understanding of the personal dimensions of trust and authority in science suggests practical limits to the position of Giddens on the disembedding of social relations and on the scepticism and reflexivity 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.     

Religion in the everyday lives of second‐generation Jains in Britain and the USA: resources offered by a dharma‐based South Asian religion for the construction of religious biographies,and negotiating risk and uncertainty in late modern societies

While the growth of spiritualties is associated with post‐traditional societies and the ability of individuals to engage in reflexive construction of religious biographies in late modernity, these arguments ignore various dimensions of reflexivity and processes of re‐traditionalization. In this article I explore linkages and affinity between social discourses in late modernity and a religion, with a distinctive ontology, originating in South Asia. Drawing on qualitative data, I examine processes involved in the construction of a religious self among second‐generation Jains in Britain and the USA. Living in late modern societies, young Jains have established a reflexive habitus. Such reflexivity has affinity with a neo‐orthodox tendency in Jainism that rejects the authority of ascetics and rituals while elevating one's own knowledge, discipline and insights in the construction of a Jain biography. I find that neo‐orthodox Jainism provides resources for young Jains to constantly reflect on and actively choose how to be a Jain; to enact cataphatic reflexivity in the construction of a Jain self. For some second‐generation Jains, the Jain tradition also provides resources to enact a non‐instrumental, apophatic reflexivity; a calm equanimous state that enables them to create ontological security in the face of risks and uncertainty in late modernity.     

Religion as communication

From the perspective of social system theory, religion is a label by which it is possible to study the relation between the individual expressions of the sacred, on one hand, and the organized system of meanings to be referred to the sacred, on the other, developing a relatively free chain of communication. Therefore, coherently to this approach, the author suggests to assume the notion of religion as communication: a system of belief challenges the complexity of the world, trying to reduce that, transforming the external differentiation into a internal one. This theoretical approach supports three research strategies: (a) overcoming the disputing question secularization/de-secularization, focusing on the dynamics of the relation between a system of belief and the social change occurring in a social context; (b) going beyond the polarization between tradition and modernity, confuting the assumption that modernity means necessarily the decline of religion; (c) reconsidering religion in the light of the social theory.     

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.     

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.     

广州构建区域品牌文化的策略研究——基于可持续发展的视角

文化的可持续发展的道路,只能是也必须是从传统走向现代,是承传和发展,是推陈和出新。发现与认定自己的独特所在,才能建构品牌。品牌文化实质上就是在弘扬创新的时代精神,是为了推进城市主体的现代化,是普及文化的价值观成为市民共识的一种策略。     

The Integration of Tradition and Modernity: A Search for an Urban and Architectural Identity in Arriyadh, The Capital of Saudi Arabia

About 40 years ago, traditional villages, towns and cities of the Arabian Peninsula started to lose their regional characteristics and embody modern forms and shapes. Since then, these characteristics have been subject to dilution due to social and cultural changes as well as institutionalized changes imposed by planning and architectural practices. This process creates debates and clashes between tradition and modernity. Projects carried out since 1975 are the least representative of the regional characteristics but do attempt to have urban and architectural identity. This paper argues that all the actors in “design formulation” (clients, architects, urban designers and planners) are trying to use historic elements in the creation of architectural identities. In fact they are making efforts to create urban and architectural identity to substitute regional characters. These attitudes flourished as a result of dynamic cultural, economic, political and ritualistic influences. This paper highlights the importance of urban and architectural identity in architectural and urban projects in Arriyadh, the capital city of Saudi Arabia because such projects create precedents for other Saudi villages, towns and cities. The study identifies the forces behind the initiation, transformation and evolution of the urban and architectural identity and attempts to supplement scholarship in the fields of architecture, urban design, and planning with regard to the role of identity as a tool for improving the spatial quality of the built environment. Architectural identity participates in setting up meaningful schemata which influences human behavior as a cultural process. The paper supports the concern for search for historic symbols which may influence the architectural identity and the quality of perceived environment during the design process of new or transformed physical environments. The paper views the traditional part of the city as an amalgamation of history and economic interests and its symbolic importance seems to be a perfect place for the emergence of different forms of engagement between tradition and modernity. The importance of the traditional part is unique while the importance of continuity of tradition is very likely complementary.     

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.     

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.     

The myth of modernity in popular african art: Symbolic representations in popular carving and painting

The contemporary artists of Lusaka, Zambia are engaged in an image-making process. They present idyllic portraits of an Africa “as it was” to an audience of tourists and outsiders and play upon a unique blending of traditional and contemporary symbols for an African audience. The latter symbolic forms are representations of modernity and depict both the positive aspects of social change (e.g., material improvements) and its negative dimensions (the gradual destruction of tradition). This paper examines images of modernity in the representations of the natural world, men, and women by contemporary African artists. These images are living myths in the making and are expressive cultural responses to a diverse audience of consumers in a rapidly changing cultural milieu.     

摩洛哥阿拉维君主制统治合法性分析

本文从历史与传统、现代与理性、宗教以及国王个人魅力等四个方面分析了1956年独立后摩洛哥阿拉维君主制统治合法性的基础和来源.作者指出,摩洛哥阿拉维君主制的统治反映了韦伯关于合法统治的三种类型,即合理型、传统型和魅力型,其中,传统型占主导地位并与伊斯兰教紧密相连.迄今,宗教神圣的合法性体现了阿拉维君主制所有统治合法性学说的本质,然而其神圣性也遭到了质疑和挑战.     

Modernity and the development of PR in Norway: Influences and interactions

This article examines the relationship between Norwegian PR history and the development of modernity. The theoretical starting point is based on historical sociology and especially theories of modernity as formulated by Anthony Giddens and Jürgen Habermas. The study concerns the period from 1800 to 1913, where Norway may be defined as a modern capitalist society. The study shows that there is a mutual interaction between PR history and the development of modernity in Norway: in the same way that PR is a product of modernity, PR activities are also important for the development of modernity. Basic concepts in this development are rationalism (science and technology), nationalism, parliament, law/justice, democratisation, freedom of speech, public spheres, individualism, elitism, discipline/control, civil society, capitalism, industrialism, political parties, and mass participation in politics.     

摩洛哥阿拉维君主制统治合法性分析

本文从历史与传统、现代与理性、宗教以及国王个人魅力等四个方面分析了1956年独立后摩洛哥阿拉维君主制统治合法性的基础和来源。作者指出，摩洛哥阿拉维君主制的统治反映了韦伯关于合法统治的三种类型，即合理型、传统型和魅力型，其中，传统型占主导地位并与伊斯兰教紧密相连。迄今，宗教神圣的合法性体现了阿拉维君主制所有统治合法性学说的本质，然而其神圣性也遭到了质疑和挑战。