从汉字构造看“三生万物”思想

一般认为“三生万物”是道家思想,其实,早在道家思想产生之前,汉字构形中早就已隐含“三生万物”的意识。通过对有 关汉字的分析说明汉字产生之初即已有此种概念,这对于了解汉字和哲学史均有裨益。     

论对待人民英模人物上的历史虚无主义倾向

文章从历史虚无主义者歪曲人民英模人物的现象入手,描述歪曲人民英模人物的种种表现,概括了歪曲人民英模人物表现的主要特点。从学术立场出发,直指历史虚无主义者歪曲历史事实的要害,利用可信的历史资料和新的调查结论,对有代表性人民英模的历史事实做了还原和强调,提出历史科学的客观性和历史研究工作者应持的求真态度,强调要以历史事实为依据科学地评价人民英模人物。     

杨度的四副面孔 ——论唐浩明笔下的杨度形象

在长篇历史小说《杨度》中,唐浩明塑造的主人公杨度共呈现出四副面孔：书生杨度,政客杨度,禅师杨度,以及三幅面孔的纠结所造就的悲剧杨度;杨度形象的饱满和立体体现了唐浩明作为一个学者的思想深度和作为一个作家的艺术高度。     

手机祝福短信与现代人的节日生存状态

本文分析了手机节日祝福短信的娱乐性、“耍贫嘴”现象和机械复制性等文化特征,认为手机节日祝福短信在快速便捷地传递祝福信息的同时,也以虚幻的电子传媒空间代替了情感的直接沟通,以娱乐和搞笑代替了真诚的祝福。手机短信解构了节日的神圣性,对传统的节日生活形成了一定的冲击,使传媒时代的人们变得浮躁和空虚。     

人类智慧的三术划分

人类的智慧丰富多样,但总的可以归纳为三大类:技术智慧、艺术智慧和人术智慧。技术智慧是人类为更好地适应环境而制造工具进行物质生产的知识和能力;艺术智慧是人类用假想和虚拟的手法对现实世界的演绎和超越;人术智慧是影响人群、把握人生、征服人心的一种智慧。三种智慧没有高低优劣之分,而且互渗互补。如果以一种智慧为主,兼具其他两种智慧,就能成就更为亮丽的人生。     

传统文士人格与“二十四友”的附势心态

传统文士在春秋战国崛起时,对道与势的态度经历了由对道的恪守到对势的依附的转轨过程。汉以后,由于儒术的强化、引导、依附权势成为传统文士人格的普遍特征。“二十四友”的附势心态就是这种特征在西晋政治、文化背景下的自然显现。与文学史上其它文士集团相比,“二十四友”的附势心态表现得最为典型。     

Relationship management through social media influencers: Effects of followers’ awareness of paid endorsement

This study aimed to examine the effects of awareness of paid endorsements by social media influencers on followers’ cognitive persuasion knowledge (ad recognition), attitudinal persuasion knowledge (relationships with the influencer), and behavioral intentions, specifically eWOM intention and purchase intention. Employing an online survey (N = 269), this study found that awareness of paid endorsement relates to ad recognition, which is correlated with purchase and eWOM intentions. We also found that awareness of paid endorsement is correlated with influencer-follower relationship, which is associated with purchase and eWOM intentions. However, ad recognition does not affect influencer-follower relationship. Implications for public relations theory, practice, and policy are discussed.     

Colonized Silence: Confronting the Colonial Link in Rural Alaska Native Survivors’ Non-Disclosure of Child Sexual Abuse

Though there is evidence linking the history of colonialism and oppression of Indigenous people to the high rates of rape and child sexual abuse experienced by this population today, it is less understood how colonial processes, past and present, condition the decision to disclose or report victimization. Drawing on a survivorship storytelling study of rural Alaska Native survivors of child sexual abuse, this paper underscores the importance of centering colonialism in understanding the culture of silence surrounding sexual victimization among Indigenous people. Results show that reasons for non-disclosure are quite embedded within larger social, historical and political themes of colonialism, oppression, and marginalization. Implications for policy and praxes are discussed, as well as a broader mandate of social change to remove barriers to disclosure.     

‘Ghost in the Shell’: Reflections on Fieldwork in Kazakhstan

After independence from the Soviet Union, Kazakhstan proclaimed Kazakhs the title ethnic group, and the Kazakh language the national language. This deprived the Russian-speaking population of its former dominant social position. Being a Russian-speaking citizen of Kazakhstan, the daughter of a half-Korean half-Russian father and a half-Kazakh half-German mother, I did my field work as a presumed ‘native’ anthropologist at Kazakhstan State University with linguistically divided groups of students. The relations between the field and the researcher disclosed different geopolitical realities of knowledge production and challenged the legacy of relativist methodology. I reflect on this experience and examine different conceptualisations of the native positionality in the post-Soviet context. Reflections in this paper raise new questions about nation-building in post-socialist states and about ‘nativeness’ itself, and contribute to the criticism of postmodern theory.     

Nativity Seen in the Anthropocene: Contemporary Fieldwork and Subjective Challenges

Ongoing political changes, diasporic mobilities and new communication modalities present anthropologists with novel challenges for conducting ethnographic field work. As both configurations of and expectations for varied forms of social identity change, so too has the notion of the native, what Arjun Appadurai once called the technical preserve of anthropologists. Through reflection on contemporary field work experiences in Kazakhstan, the Philippines and South Korea, this set of papers considers how changing political and cultural regimes, diasporic mobilities and social media also tag the native anthropologist, a concept which can be to the advantage of the researcher, but also can create new problems and complexities for research.