“行走”中的城市设计

城市在不断的生长、变化,每个城市都有"成长的烦恼",如何在不断地成长中把握自己,需要我们去不断地反思总结。每座城市都有变得伟大的潜质,城市设计就是去创造难忘的地点、具有活力或宁静的空间,释放其内在的品质,在不失去城市文化、城市意向的同时来适应发展变迁。     

从跨文化交际语境看日本人的交际模式

从跨文化交际语境出发,根据语境文化对交际模式的影响,探讨日本高语境文化形成的原因,分析在高语境文化影响下日本人以和为贵、集团主义意识强、以心传心的体察式的交际模式,对于提高人文素养,减少跨文化交际中的误解,促进交流都将有着重要的意义。     

新形势下河北文化强省战略新思路

通过分析河北省由文化大省向文化强省转变过程中取得的成绩、发现的问题和总结的经验,深入结合现有国家京津冀协同发展的政策环境,提出新形势下河北文化强省战略的新思路。     

城市社区文化建设存在的问题及对策——基于邯郸市社区的调查研究

城市社区文化是城市建设中的核心性要素,是城市社区现代化建设的关键所在,它代表着一个城市的文化品位和文明程度。以邯郸市为例,在深入调查邯郸市社区文化建设现状的基础上,分析其存在的问题及主要原因,并提出加强邯郸市社区文化建设的若干对策。     

依托太行山红色文化推进大学生社会主义核心价值观教育

红色文化是在中国共产党领导下中国人民经过长期浴血奋战中形成的伟大精神产物和物质载体。太行山红色文化囊括了革命先辈浴血前行的功绩,更有燕赵人民不屈不挠、奋勇抵抗的事迹见证。高校要充分发挥红色文化与社会主义核心价值观的育人功能,将红色文化内涵转变为当代大学生的精神气质,从多个方向,多个层次发掘和拓展大学生的红色人文主义精神,从而实现社会主义核心价值观教育的实效性。     

Theorizing the social: Émile Durkheim's theory of force and energy

This paper offers a new interpretation of Émile Durkheim's The Elementary Forms of Religious Life (1912) as the basis for reconsidering the Tarde–Durkheim debate of 1903 and the distinctions between a theory of social force and a theory of social assemblage. Resisting traditional interpretations of Durkheim's scientism, this essay traces how concepts of force and energy are centrally developed in Elementary Forms to draw new lines between epistemology to ontology for twentieth-century theory. I argue that Durkheim develops an ‘energetic epistemology’ that conceives of the human capacity for shared meaning as a product of invested energy in the form of continually enacted and evolving material practice, thought, and attention. According to Durkheim, when a member of a collective perceives a god or feels belief, he or she actually perceives the accumulated energy of on-going creation and maintenance of objects and ideas by members of a collective. Sacred objects, images, and ideas bear the trace of collective energy the more they are carefully crafted, maintained in spaces that are specially arranged, and written into behavioural codes. This reading of Durkheim allows us to consider him in a lineage of social constructivists and, particularly, in relation to Ludwik Fleck, who has been largely confined to different theoretical discussions when his contributions to sociology have been acknowledged at all. By reconsidering Durkheim, we have occasion to rethink his sociology and understand how he redrew the lines between thought and action, between epistemology and ontology, through the material framework of energy and force.     

The experiences of African immigrant mothers living in the United Kingdom with a child diagnosed with an autism spectrum disorder: an interpretive phenomenological analysis

Interpretive phenomenological analysis was used to investigate the experiences of six African immigrant mothers living in the United Kingdom with a child diagnosed with an Autism Spectrum Disorder (ASD). The mothers took part in one-off, semi-structured interviews. Four themes were identified: caring for a child we did not expect, the pain of stigma and rejection, frameworks of meaning, and negotiating conflicting cultural beliefs. Many aspects of the mothers’ experiences appear related to their position as immigrants from cultures with contrasting belief systems regarding child development and disability. Conflicts between African cultural beliefs and a western, medical understanding of ASD appeared to create a feeling of cognitive dissonance for the mothers. The strategies used to negotiate this appear to map onto Berry’s acculturation strategies, suggesting that the experience of having a child with ASD impacts upon the acculturation process. Implications for clinical practice and policy are discussed.     

当今世界人类日益凸显的文化关系

在全球化时代,人类文化的存在和发展正经历着深刻的变革和转型。日趋激烈的文化矛盾和冲突,让文化成为人们关注的焦点,文化开始从边缘走向中心。在这一具有世界历史意义的过程中,人类的文化关系开始普遍确立。而伴随人类实践的深化和拓展,文化结构类型之间的关系、传统文化与现代文化的关系、本土文化与外来文化的关系、虚拟文化与现实文化的关系,正成为当今世界人类日益凸显的文化关系。     

论血缘文化的锁定及其突破——中国传统伦理的近现代转换

血缘是中国文化的最本质要素,它建构、锁定了以家庭为核心,以"家国一体"为主要构架的中国伦理;在承载几千年的历史使命之后,在遭遇西方文明的碰撞之时,血缘文化及其建构的中国伦理在合法性上遭受了质疑;从过去的封建小农经济到今天的大工业社会,中国伦理的失范与重建成为一代代学人所共同关注的核心。     

论中国人的信仰

在将"信仰"与"宗教"混同的情况下,西方一些人很难了解中华文化中的信仰状况,甚至以为中国人没有信仰。实际上,在中国传统文化的主流中,看似"无"宗教,却是"有"信仰的。从《周易》开始,中国人就确立了以"天"为最高信仰,以人为关怀对象,追求"顺天应人"的人本主义信仰方式。这种信仰方式有其合理先进之处:它借多元宗教和非宗教的外壳,保持了"以人为本"的内核,有利于避免西方特别是欧洲历史上多次发生的那种流血的宗教冲突,给社会的发展多保留了一点难得的稳定和安宁。但也有不合理的一面:它对现实中很严肃的重大问题关注得不够认真、不够执著、不够彻底,甚至对于自己的信仰对象也缺少彻底的追究和一贯的把握,而是任其含混不定,随意改变;对于"信仰"这种心理和行为本身,它更少有正面的、开诚布公的自觉、反思、追问和交代,而是将其当作心照不宣的约定,满足于"运用之妙,在乎一心",停留于自发选择和盲目运用的水平。其结果便是,使人容易满足于眼前的、似是而非的所"得",而忽略在那些更大、更深远、更宝贵的东西的所"失"。在新的时代,人们既要深入理解它的特点,这是解开中华文化之谜的一把钥匙;又要充分挖掘它的资源,依据民主法治原则处理好信仰与宗教的关系,这是中国当代先进文化建设的一项重要任务。