论民间法的社会权力基础

民间法以社会权力为基础,国家法以国家权力为保障。民间法与国家法共同起源于原始习惯,二者的互动与互补既符合历史的逻辑,又符合事物发展的内在规律。社会权力是指以特定范围内的社会主体的同意为基础、以契约为表现形式,并受到一定程度程序控制的社会强制力,具有“同意性”、“契约性”和“多元性”特点。社会权力视角的民间法具有权利与权力的双重属性,具有“冷暴力”、“文化性”和“族性”特征。社会权力的变迁必然引发民间法的发展,社会权力是民间法实效的重要基础,应为民间法与国家法沟通的理性平台。     

法制下法治与法治下法制

法制下法治和法治下法制是两种不同的社会存在。法制下法治之治理主体单一,法治下法制治理主体多元;法制下法治依赖国家法正义观支持,法治下法制依赖多维正义观支持;法制下法治以人为治理客体,法治下法制则以人和法律同为治理客体。在特定历史阶段,法制下法治曾经起过积极的作用;但是随着社会发展,民主勃兴和社会转型的逐步推进,法制下法治已经成为中国法制建设的瓶颈,应为法治下法制的理论和实践所突破。法治下法制是多元法律规则并存于社会与依法办事之法治原则的结晶。通过各种法规则的冲突、互动和整合,法治自然会从理想走向现实。     

Pictures and silences: memories of sexual abuse of disabled people

The article de–individualises the debate about sexual abuse of disabled people, especially women, by showing that both the sexual and asexual identity of impaired persons are invariably fashioned within the institutional arrangement of domination and subjugation. It shows that if disabled persons are seen as asexual or if they are sexualised, they cannot escape sexual violence, which is not an aberration, but is intrinsic to the social construction of disability. The article includes personal testimonies of women with different disabilities from Slovenia, who were abused either at home or in public care and shows some responses of the professionals and caregivers who minimise the importance of abuse. It claims that ignoring the memories of sexual abuse is part of a subtle and unintentional discrimination, which reflects a continuity of prejudices and hatred toward disabled children and adults in the private realm as well as in public care. People from ethnic minorities, such as Roma, are still today more often diagnosed as mentally disabled, which shows that the disability diagnosis has to be seen as part of cultural responses towards an economically and socially marginalised group. The author uses different perspectives: historical, social work theories, cultural studies and feminist analysis.     

论媒介批评效果的发生及其条件——以《人民日报》等媒体对“非诚勿扰”节目的批评为例

＂非诚勿扰＂栏目是江苏卫视打造的一档新派婚恋交友节目。该节目开播之始,围绕节目内容、道德取向、文化内涵等在各种媒体产生了截然相反的两极性评论。在节目的发展过程中,社会舆论监督范畴的媒介批评始终顽强地存在着,并以价值评判和理论鉴别的方式对该栏目的每个元素进行评说,在一定条件下实现了对大众传媒有效规制的作用,显示了媒介批评在文化建设中的独特价值。     

An Exploration of Major Factors in the Cultural Ecology of the German Aesthetic Discourse of Modernity＊

德意志审美现代性话语是近代以来德意志历史发展的自我显现，由德意志自然、历史、社会、思想共构的德意志文化生态，统摄着德意志审美现代性话语的历史命运，也现实地决定着德意志审美现代性话语的本质特征。德意志由文化立族，新教精神是德意志的民族意识、思想观念、文化理解、生活经验的灵魂。由市民社会孕育、养成的社会结构、生活方式、文化制度等德意志市民文化生态情境，极大地决定了德意志审美现代性话语的形态。德意志启蒙思想中的感性确立与美的独立、理性主义调整与价值理性的生成、艺术公共性的建立三大思想情致，是德意志文化生态的构成元素。     

广州历史文化街区旅游产品开发探讨

对历史文化街区进行旅游开发是一种有效的保护和利用手段．可以综合实现历史文化街区的文化价值、经济价值、社会价值。广州是全国历史文化名城,历史文化街区丰富多样,旅游开发潜力巨大。广州历史文化街区旅游产品的开发主要表现为公务型、商业性、文化型和风光型四种,开发中要避免因利益主体利益不均导致当地居民对旅游开发的认同感不够、“古街再造”破坏了历史文化街区的原真性等突出问题,以体现“文脉”、原真性及体验性为原则,实施景观整治、进行功能分区、突出商业文化气息、构建解说系统、注重社区居民参与、加强相关主体之间的合作、建立统一管理的长效机制的体验型历史文化旅游产品的开发对策。     

Social Representations: The Beautiful Invention

Psychoanalysis: Its Image and Its Public is a perfect illustration of Tarde's claim that ‘beautiful’ should be reserved for ideas that lead to a discovery of more ideas and to an invention that we can judge as fruitful for the future. The article examines the influence of the book in geographical, historical and scientific contexts and traces the development and diffusion of the theory of social representations throughout four periods. The article highlights the difference between the first edition in 1961, and the second one in 1976, and it examines the development of Moscovici's ideas over time. The first edition of Psychoanalysis, based on the criticism of sociology of knowledge, underlines common sense as a new object of study, attempting to capture complex social phenomena. It shows common sense as a legitimate object of study that interweaves social, cultural and individual dimensions in the constitution of social reality. The 1976 edition emphasises that language and communication and its role in the theory of social knowledge. The book has had manifold impact on new areas of study. An overview of international research in social representations shows how this work has inspired scholars all over the world, has lead to creating Schools of research and to innovative proposals not only in terms of domains that have been studied but also in terms of theoretical models and methodological concerns.     

电视的自律与他律的辩证关系

电视首先是一个他律的存在,是作为一种社会文化范畴而存在的。它处在整个文化的大系统中,与经济、政治、宗教、哲学等其他社会文化范畴密切相关,决不是一个自我封闭、自我孤立的系统。电视的他律性体现为它与整个社会文化与文化大系统以及各个子系统之间复杂的联系。一方面它明显地受到文化大系统的影响、制约和决定,它只能在文化大系统的胚胎中发育生长;另一方面,它反过来又影响制约着文化大系统。只确认电视是—种社会文化现象的他律性还不够,必须进一步限定它有别于其他社会文化现象的特殊性,明确它是一个独立的社会文化范畴,是一种特殊的社会文化现象。     

记忆研究的“社会-文化”范式:对“哈布瓦赫-阿斯曼”研究传统的解读

通过分析“哈布瓦赫-阿斯曼”研究路径中有关社会、文化等概念,可以得出一个较为清晰的记忆研究的“社会-文化”范式,从而弥补当下记忆研究无范式的缺陷。这一范式尤其体现在与神圣记忆密切相关的“社会框架论”、社会品质,以及卡农、神话、节日等概念中。从社会学角度看,能够促发人们回忆的社会力来自涂尔干所谓的“神圣社会”。哈布瓦赫记忆理论中的“社会框架论”和“社会品质”概念是涂尔干的“社会本体论”思想的核心表现,由此形成一种哈布瓦赫的“神圣记忆观”。扬·阿斯曼文化记忆理论中的重要概念“卡农”,也是一种神圣记忆。卡农等概念是扬·阿斯曼对哈布瓦赫的“社会框架论”的继承和推进。上述要素构成记忆研究的“社会-文化”范式的基础。从“取向”讨论转向“范式”分析,有助于推进社会记忆研究传统的生成和发展。     

文化因素对人口流动的长期影响：基于中国历史经验的实证分析

文化差异作为解释移民活动的决定因素已不是一个新的视角，然而截至目前,学界尚未对两者之间的量化因果关系进行过讨论。本文利用中国历史上的移民数据，采用新的文化差异度量指标（姓氏基因距离）来揭示地区间文化差异对移民活动的因果影响。研究发现：采用姓氏基因距离度量的地区间文化差异对移民行为具有较强的负向影响，即移民数量随着文化差异的缩小而增加，并且即使控制其他经济、地理等因素以及采用工具变量法进行两阶段回归，该结果依然稳健。本文不仅为理解文化差异与移民行为之间的关系提供了扎实的实证证据，同时也对理解中国自10世纪以来的移民特征及其决定因素有所贡献。     

历史个体与普遍历史:历史主义脉络中的社会变迁

发端于18世纪的德国历史主义思想脉络中,包含着一种从历史个体到历史个体的普遍历史解释模式。这种独特的社会变迁思想是在同启蒙思想的对话中确立起来的。起先包裹在天意历史论的目的论外衣中,后来历史主义的发展逐步脱去了这层外衣,在解释社会学传统中演变成了一种经验科学意义上的独特社会变迁思想。随着社会理论对韦伯的去历史化,蕴含在解释社会学中的这种社会变迁思想逐渐被淹没了。有鉴于此,本文将在赫尔德以来的历史主义脉络节点中梳理这种社会变迁思想的形成。     

Fear of the Dead as a Factor in Social Self-Organization

The image of dead person returning to life was the most ancient source of irrational fear (i.e. fear not caused by objective menace) appeared in culture. This conclusion is argued with empirical data from archeology and ethnography. Fear has been expressed in funeral rites, the tying of extremities, burning and dismemberment of dead bodies, and ritual cannibalism (compensatory necrophilia) etc. At the same time, it was attended by effective care for helpless cripples, which seems to descend to the Lower Paleolithic as well. Dread of posthumous revenge played a decisive regulative role at the earliest stage of anthropogenesis, as the disparity between artificial weapons (the tools) and natural aggression-retention mechanisms (the instincts) became self-destructive. In the new conditions, individuals with normal animal mind were doomed to catastrophe. Those hominid groups proved viable, in which mystical fear, a product of unnaturally developed imagination, bounded lethal conflicts among kinsmen. The phobias corresponded to the psycho-nervous system's "strategic pathology"; that was a condition for early hominids' self-preservation. As a result, a causal connection between instrumental potential, cultural regulation quality and social sustainability (the techno-humanitarian balance law) was formed, which has been a mechanism of social selection for all of human history and prehistory.     

Imagining socialism in the Soviet century

Much of the current conversation about social justice, economic responsibility and individual self-realization is informed by an explicit or implicit comparison between capitalist and socialist modernities. The Soviet Union’s variety of socialism understandably serves as a critical master referent in this conversation. In this regard, a dominant historical narrative that ties the history of Soviet socialism to the Bolshevik origins imposes serious limitation to available depictions of socialism and histories of the twentieth century. This article turns the Bolshevik fundamentals assigned to the Soviet project into a problem of historical analysis and argues that the Soviet experience has more than one normative vision of socialism to offer. The goal is to foreground the divergence of normative conceptions of the socialist society and individual by historicizing the two principal and presently closely identified ideological-educational undertakings: those of the New Man and the ‘New Soviet Person’. By tracing the histories of the two projects, the article shows how the collectivist ethos of the Bolshevism of the 1910–1920s that rejected the ontological differentiation between the individual and his or her social milieu failed to retain its ideological, institutional, and cultural currency even during the 1930s, not to mention throughout the Soviet period.     

Cultural Traditions and the Scandinavian Social Policy Model

This article assesses the extent to which cultural interpretation may be useful in understanding social policy models. By surveying cultural traditions, the study explores the context in which the Scandinavian social policy model was developed. The study investigates the institutional legacies of Scandinavian agrarian societies and identifies certain cultural traits, making observations as to their implications for the social policy model. The study does not intend to establish any “causal relation” between specific historical phenomena and the modern welfare states, but regards cultural traditions as forming the “contextual basis” for the operation of a welfare state system. Hence this is not merely a case study of Scandinavia, but a methodological undertaking that could play a significant role in broadening the scope of the study of social policy.     

How I am Constructing Culture‐inclusive Theories of Social‐psychological Process in our Age of Globalization

Accepting Cole's the premise that, “cultural‐inclusive psychology has been … an elusive goal” (1996, pp. 7–8) but one worth striving to attain, I first set out to identify my domain of interest and competence as an intellectual. Deciding it to be social interaction between individuals, I then searched out theoretical approaches to this domain that encompassed as many approaches to this trans‐historical concern that have emerged from cultural traditions bequeathing us their legacies. Doing this search comprehensively required me to move outside my Judeo‐Christian, Greco‐Roman, Renaissance heritage and its international diffusion via the European Empires since the 1500's, embodied most recently the American dominance of intellectual discourse since the Second World War. In my case, this journey has taken me in to Chinese culture and psychology where I have worked towards integrating the Chinese worldview and its psychological measures into the discipline of social psychology. Striving for a more inclusive culture‐view, I am now using multi‐cultural data bases to transcend this two‐cultural focus and incorporate wider measures of cultural variation into our theorizing and empirical validation of universal models for social interaction. This paper describes my current procedures for such culture‐mapping.     

“自我的道德地形学”——一个具有心理学和社会学意涵的本体诠释学理论

在当今中国,社会学、心理学研究领域中所强调的“文化自觉”的旨趣在于凸显文化主体性以及文化间的和平沟通。“自我的道德地形学”无疑对这一旨趣具有独特的理论启示意义,它构成了C.泰勒的巨著《自我的根源》的主体部分,并在其诠释学思想中占有基础地位。“自我的道德地形学”首先是作为一个心理学理论被提出来的,而它的社会学意涵在以其为基础的、C.泰勒的著名政治理论论文“承认的政治”中充分地得以展现。鉴于这一理论以兼具心理学和社会学意涵的本体论诠释为基础,对错综复杂的历史经验具有条分缕析的阐释力,因此,作者认为,对该理论所具有的启示意义予以深刻地把握,对中国社会学、心理学在方兴未文的跨学科文化研究领域建构基础性的平台具有重要意义。     

西安历史文化资源转化为文化产业的路径分析

西安深厚的历史文化资源,为其发展文化产业提供了可持续性的资源支持。如何将历史文化资源优势转化为文化产业优势,已成为现代西安人共同思考的热点话题。用新制度经济学的路径依赖理论,分析西安历史文化资源优势、文化产业发展现状以及历史文化资源产业化过程中存在的路径阻碍因素,并提出历史文化资源优势向文化产业优势转化过程中应选择的正确路径。     

Social work with children and families in Ghana: negotiating tradition and modernity

Ghanaian social workers practise in a poly‐ethnic nation comprising a multitude of different indigenous cultural practices and a modern urban sector largely divorced from a rural population adhering to customary law. This qualitative study explores how Ghanaian practitioners negotiate the contradictions between child welfare legislation and customary law. Data were gathered from semi‐structured interviews with 36 qualified social workers employed by the Department of Social Welfare and thematically analysed. The study found that legislative provision normalizes nuclear family forms and runs counter to customary law. Social workers are shown to struggle with the ethical dilemmas the law poses without being able to resolve them in a manner consonant with Ghanian workers' code of practice. The study makes recommendations for social changes to policy, practice and training.     

The Development of the Law of Matrimonial Property—A Historical Perspective

This article outlines briefly the development of matrimonial property law from earliest times to the present day. The issue of central concern throughout is the changing status of women and the bearing that this has had on development of the law. A historical, social and economic perspective is adopted in an effort to explain why particular developments occurred when they did. Finally, attention is drawn to the inadequacies of legal solutions to what is perceived as basically an economic issue.     

英美日公益信托社会的发展现况与比较分析

公益信托是以慈善、文化、艺术、宗教或其他公益性质为目的的信托模式,因公益信托具有设立手续弹性简便与营运成本低的优点,较容易引导大众支持参与。但现阶段的非营利组织面临着同构型的机构募款竞争以及企业界对非营利组织的商业化包装竞争,导致发展空间处处受限。本文先以老牌信托王国的英国开始探讨公益信托事业的历史演变,再参酌重视资本运营效益的美国模式,最后以信托业融入东方社会价值观的日本进行比较分析,借鉴国际公益信托事业可持续发展的运作手法。相对于中国公益信托事业还处于萌芽阶段,除了不具英国有庞大民间财力可左右城市开发政策之外,加上人民过度依赖政府、信托法令不周全、中央地方政策冲突、领导过于重视经济开发、企业社会责任淡薄、非营利管理人才欠缺等等都让公益信托事业无法深入民心。因此本文以第三部门为视角,探索除政府、企业职能之外,对自然环境与文化资产保护该如何协助政府对公共利益观念的落实并因此创造可观的文化观光财。