周人伦理文化观的核心、表现和特点

伦理文化观的核心是道德观。从周人对“道”和“德”的理解可以看出他们的道德观。周人的“道”、“德”观，不仅包含着对天道、世道、人道的信仰、体认和遵从，而且包含着对传统道德、现实道德和理想道德的兼顾整合。周人的伦理文化观表现为观念、行为、制度和器物。周人伦理文化观的特点是政治化、礼乐化和理论化。     

Enacting Blind Spaces and Spatialities: A Sociological Study of Blindness Related to Space,Environment and Interaction

Lack of eyesight generates blind spaces. Blind spaces often enacted together with sighted are different from visual spaces in important ways. Sharing physical and social space with sighted may imply special challenges for blind persons with regard to interaction order and social identities. The article is based on ethnographic data with the purpose to describe enactment and management of physical and social spaces for blind born persons in different settings. It focuses on the physical and social plasticity of blind spaces and the mediated, practiced and often toolic relationship between body, self and physical and social environments.     

Migrant women,place and identity in contemporary women’s writing

While recent scholarship on migration has reflected growing attention to gender and to the intersectionality of race, gender and sexuality, there has been little focus on women’s emotional and bodily responses to migration in the context of larger structures of sexism, racism and the legacies of colonialism. In this paper, I examine some literary portrayals of how migrant women’s relationships with specific places of origin and settlement, both steeped in structural relationships of unequal power and experienced on an immediate, psychological and bodily plane, are fundamental to migrant women’s changing sense of belonging and identity. Jamaica Kincaid in her novel Lucy, Tsitsi Dangarembga in her novel Nervous Conditions and Dionne Brand in the opening poems of her volume No Language is Neutral evoke some of the complex ways in which migration can affect women’s lives and identities, thus both complementing and critiquing some contemporary theorisations of migration and migrant identities.     

Caste,purity, and female dress in IT India: Embodied norm violation as reflexive ethnographic practice

This article proposes the methodology of embodied norm violation for overcoming the dichotomy between cognitive reflexivity and embodied ethnographic practice. The methodology is derived from the author's own embodied experiences as a female Indo-German ethnographer in the field of IT India. For exemplifying the methodology and its potential, this article focusses on two field-related phenomena, namely adhering to a vegetarian diet and dressing the female body. It uses them to gather insights on embodied purity and caste in IT India and discusses implications with regard to the political body (Foucault), the social body (Bourdieu), and the individual body (Merleau-Ponty). The theoretical contribution lies in suggesting embodied norm violation as a reflexive research methodology which delivers organizational insights beyond text, discourse, and cognition. On the empirical level, embodied norm violation enabled the researcher to uncover the pre-reflexive and gendered dimension of IT India as a neocolonial, modernist, and male project.     

走向文学的美学--从审美带有令人解放的性质说起

走向文学的美学,高度注重对文学的具体阐释.文学作品中的美,主要体现为读者能够从中获得最大程度的解放、实现和提升.在文学世界中,人的解放分两条路径:超越和进入.古典抒情作品更多体现超越精神,现代叙事作品更多体现进入品格.美学对文学发展的导向作用,不是呼唤经典作品的重现和国际大奖的获得,而是倡扬对我们民族当代精神面貌、心灵状态的独特挖掘与提升.     

From Work as Sex to Sex as Work: Networks, ‘Others’ and Occupations in the Analysis of Work

While once upon a time the social science of work and organization neglected or marginalized gender and sexuality, we have now lost sight of what people actually do, that is to say the activity of work. Gender and sexuality have been identified as crucial to organizational dynamics and, notwithstanding different theoretical emphases, this paradigm has become increasingly influential. We argue (contrary to most of its protagonists) that — within this model — the significance of sex and gender for organization rests principally on their role in the production of identities rather than in what they can tell us about production or work in any wider sense. The article highlights parallels with the ways in which prostitution is now generally understood, whether the emphasis is on subordination or agency. This literature also emphasizes gender relations and identities, even where the focus is on re–writing ‘sex as work’. We argue that this focus neglects the wider networks in which all work, whether mainstream or otherwise, is embedded and that a full analysis must take due account of both these networks and the discursive production of identities. Examples — of work in the finance and sex industries — are used to substantiate this argument and a case is made for the importance of the Chicago School’s analysis of occupations.     

赵树理小说的隐含书场格局

赵树理的小说在借鉴中国古典白话小说拟书场格局的基础上,创造性地扬弃了白话小说中程式化的格套,同时又吸收了“五四”小说中“作者化身“的叙述方式,从而创造出一种新颖独特的隐含书场格局的叙述模式。赵树理之所以要创造这种叙述模式,其最重要的原因在于古典小说中已延续七百年的“说书人”叙述者已经成为老百姓喜闻乐见的审美形式。     

体验哲学视角下的《高级英语》教学探讨

《高级英语》自身具有很强的隐喻性。其隐喻渗透在词汇、句法、语篇等层面。学习者隐喻的知识缺失影响和制约了《高级英语》课程教学效果的提高。体验哲学对隐喻语言的成因具有较大的解释力。本文尝试探讨体验哲学下的《高级英语》教学。     

成员异质性合作社的制度安排与合作稳定性：以三家奶农合作社为例

20世纪30-50年代,国共两党都试图通过建立农业合作社来消除农民贫困问题。运用比较研究法对国共两党所建立的农业合作社进行比较,发现两者的异同主要体现在4个方面：一是合作社的进退机制,法律文本上都规定社员享有自愿入社与自由退社的权力,但在实际中并未切实执行;二是在产权安排上,国民政府时期的农业合作社实行私有产权,新中国建立的农业合作社实行公有产权;三是民主管理方面,两党都强调合作社要实行社员的民主管理,但在实际中社员并不具有对合作社的民主管理权;四是在利益体现方面,国民政府时期的农业合作社体现的是地主富农利益,新中国建立的农业合作社则较好地体现了贫农和中农利益。国民党所建立的合作社蜕变成为富人剥削穷人的工具,最终被穷人所抛弃;共产党建立的合作社,尽管存在不少问题,但对于提高贫下中农的政治经济地位、消除贫富分化起了重要作用。     

Unlikely hikers? Activism,Instagram, and the queer mobilities of fat hikers,women hiking alone,and hikers of colour

ABSTRACT

This paper investigates a nascent, primarily online community of so-called ‘unlikely hikers’, united in the premise that hiking is good for everyone’s mental and physical health and that diversity can and should extend to outdoor spaces including national parks. However, the ways in which hikers have hitherto been represented in outdoors media, advertising, and wider social imaginaries present potent barriers to participation. The paper traces the discursive origins and positioned ideologies of ‘the outdoors’ in former British settler colonies, particularly the USA, showing how national parks maintain legacies of frontier colonialism and default understandings of legitimate outdoorspeople as necessarily White, able-bodied, straight, and male. These legacies are then traced through four years of online ethnographic data (2015–2018), comprising multimedia narratives of fat hikers, solo women hikers including lesbian women, and hikers of colour as they relate their outdoor experiences on Instagram and related podcasts, blogs, and magazine articles. The discussion is theorized using Holman Jones and Harris’s notion of queering and Urry’s mobilities paradigm, and ‘queer mobilities’ is proposed as part of an activism and amplification aimed at queering the trail both within and beyond academic spaces.