奥罗奇人(下)

概括介绍了俄罗斯联邦境内的北方少数民族奥罗奇人的族称、族源、社会经济状况及其演变 ,和奥罗奇人的三界观、灵魂观、鬼神观、图腾崇拜、熊祭和萨满教信仰等     

Analysing non-doctrinal socialization: re-assessing the role of cognition to account for social cohesion in the Religious Society of Friends

To incorporate newcomers into membership, a group employs socialization strategies to transform the characteristics of the newcomers, so that it can admit them with the confidence that their behaviour will not endanger group unity. Analyses of socialization emphasize that novices' interiorization of an institutional definition of group behaviour is a necessary condition to ensure successful socialization. The contemporary Religious Society of Friends in Britain, however, is a non-doctrinal religious movement that avoids defining the content of its beliefs and practices. To analyse the socializing interaction between members and newcomers in this movement in Britain, and among co-religionists in the USA, this inquiry applies a model of socialization that does not include assumptions about the role played by cognition in socialization (Long and Hadden 1983). My results show that: (a) the diffuseness in Friends' collective explanations of institutional conduct supports novices' identification with institutional practice, and (b) experimental and affective components in socialization motivate novices to imitate institutional behaviour despite the fact that Friends have no authoritative explanations of such behaviour. The data suggest that socialization and social cohesion are not necessarily as strongly cognitive-oriented phenomena as they were previously thought to be. This finding has important implications for thinking about social cohesion in postmodern society.     

Bridging the gap between social work practice and community based welfare agencies

This article argues that social work in the UK needs to renegotiate its relationship with community welfare agencies. It begins by examining what we mean by local community and how welfare needs reflect complex non-linear dynamics unique to the local circumstances. It is argued that these are not always recognised in centralised policy agendas. The article broadly draws a parallel between policy issues for the European Community and for the national state. The drive for both is towards uniformity, which potentially fails to acknowledge the unique circumstances at both the national level between nations and the local level between communities.

The focus of the analysis is the lack of engagement with the subtleties of the local within the arena of social work education and practice. With the opportunity presented by the introduction of a new social work degree in the UK, the authors describe how a social work programme in Liverpool undertook a piece of research with the aim of creating an appropriate place for community welfare agencies in practice placements, the academic curriculum and, ultimately, with the next generation of social work practitioners. Eight welfare agencies within the proximity of Liverpool University, an area known as Toxteth, agreed to participate in the research to investigate what kind of placement module would enable local welfare agencies to engage meaningfully in the social work degree. Out of this process emerged a model for research based curriculum development involving local community agencies and academic institutions. More specifically for Liverpool, it placed the notion of social work's relationship with local community welfare at the heart of professional development for qualifying social workers, paving the way in this region of England for closer links between welfare agencies associated with civil society and professional social workers.     

试论构建社会主义和谐社会的运行机制

党的十六大报告提出要不断促进社会主义物质文明、政治文明和精神文明的协调发展。在此基础上,党的十六届四中全会又提出了构建社会主义和谐社会的思想,而构建社会主义和谐社会的一个基本条件就是建立起有效保证和谐社会发展的运行机制,即认识协调机制,战略协调机制和保障协调机制,以保证社会的协调发展和良性互动。     

建设社会主义新农村诸问题的思考

建设社会主义新农村,是我们党立足农村实际作出的重大选择,是全面落实科学发展观、统筹城乡经济发展、构建和谐社会的必然要求,充分体现了党和政府对“三农”问题的高度重视。建设社会主义新农村是一个艰巨而长期的任务,必须科学规划,充分认识其重大意义,遵循其基本原则,正确处理好相关关系,提供有效保障,才能扎实稳步地推进。     

关于马克思社会有机体构成内容的文本分析

马克思的社会有机体理论是由前提性有机构成部分、基础性有机构成部分、上层性有机构成部分、观念性有机构成部分所构成的多维度有机整体。全面理解马克思关于社会有机体理论,有助于我们更加全面地认识人类社会发展的基本规律,也有助于我们深化对全面建设小康社会与积极构建和谐社会的认识。     

《史地学报》及其群体与《学衡》之关系的探讨

从吴宓到鲁迅,再到后来的研究者,都将<史地学报>和<学衡>紧密地联系在一起.将前者的核心人物、诸位同人和刊物本身三个层面与后者进行比较分析,不仅可以揭示1920年代在南京乃至全国学界甚有影响的两份刊物之间的密切关系与异同所在,同时也可展现当时相关学术群体的学术风貌.     

中日两国东渐西教应对的比较考察——以早期耶稣会东来布教为中心

尽管早期赴远东传教的天主教耶稣会采取了灵活的适应性传教策略,但由于东西文化之间所存在的巨大差异还是导致其在远东的传教事业相继遭到失败。通过对康熙与丰臣秀吉禁教的个案分析,可以认为东来耶稣会的失败在中国主要是为中国文化所败,而在日本更大程度上是为日本统治者的个人权利所败。     

盘古新议

“盘古”名字反映不同的历史进程和丰富的文化内涵。盘古所处年代是旧石器时代(约170万年前~1万年前)。《三五历纪》所记“阳清为天,阴浊为地”,指人在直立之前所见景物,直立以后,就会产生“天日高一丈,地日厚一丈,盘古日长一丈”的感觉。盘古会“变化”(另类的生育方式),盘古生日农历三月三是“阴”发生的时间,盘古最初当是伟大的女性。到了夫权时代,确立为男性。有了夫妻形式的时代,才有“盘古夫妻”的说法。盘古原本不是道教神,为道教徒拉入道教神的行列。盘古不是盘瓠。盘古神话研究的现代性:一、开创和谐社会,倡导献身精神;二、发展旅游,打造主题品牌;三、发展经济,构建盘古相关的产业链。     

当代影视艺术教育与和谐社会建设

影视艺术作为媒介的教育,在当代建设和谐社会的过程中,因其具有丰富和生动内容,真实感人效果而显示了极为重要的价值和作用。和谐的社会需要健康完善的伦理道德结构,情感的呼唤,真情的呼唤,人情的呼唤,感情的呼唤,公德的呼唤,奉献精神的呼唤,崇高意识的培养等,在影视艺术作品中展现,成为最有活力的教育形式。