中国特色社会主义文化理论形成的实践基础

中国特色社会主义文化理论是中国特色社会主义理论体系的重要内容。它扎根于中国改革开放和现代化建设的伟大实践，反映了当今世界和中国政治、经济、社会实践的发展变化对文化发展的新要求，具有坚实的实践基础。深入推进的改革开放、曲折前进的社会主义运动、日益深入的全球化、快速发展的文化产业是中国特色社会主义文化理论的实践基础。     

论朝鲜文化与儒学的关联

中朝两国文化源远流长，儒学传入朝鲜后，对朝鲜的政治统治、思想观念、教育制度等方面产生了深远的影响，而朝鲜立足本国国情，从多角度、多侧面与儒学发生了融合，并逐步形成了具有本民族特色的朝鲜儒学。     

African American family life in societal context: Crisis and hope

Since 1965 hundreds of articles and books have been published about African American families. Nevertheless, our understanding of these families continues to be limited. There is a tendency to gloss over important within-group differences; thus, monolithic, stereotypic and inaccurance portrayals of Black family life are common. This paper sets aside debates of Black family pathology or viability, focusing instead on these families' essential character. The paper seeks to understand Black families on their own terms, locating them in relevant social, historical, political and cultural contexts. Key empirical patterns and trends reveal dramatic changes in Black family geographic location, headship, quality of life and socioeconomic status since 1950.A complex picture is revealed. There has been gradual but steady overall improvement alongside persistent, extreme racial disparties and pronounced class disparities among Black families. The proposed Black Family Socio-Ecological Context model specifies and connects institutional, interpersonal, environmental, temporal and cultural facts that shape the essential character of Black family life in such a way as to produce characteristics simultaneously shared and idiosyncratic. The model also provides an organized, systematic accounting of research and public policy issues relevant to the study of African American families.An early version co-authored with Richard A. English was presented during the National Council on Family Relations Meetings in Portland, Oregon, October 1980.     

教育失序问题的文化救治（上）

教育发展、人的自由而全面的发展与教育秩序的矛盾．是人们在现代社会生活中所必然遇到的一个基本问题。这在教育的现代转型中表现得尤为明显。虽然解答这一问题的根本思路是加强教育制度建设，但由于文化有其特殊的公共性，因而也是解答现代社会教育发展、人的自由而全面发展与教育秩序问题的一条重要理路。在现代教育制度的架构下，通过帮助人们获得公共价值观、起码共识和基本共同感，文化构成现代社会教育发展、人的自由而全面发展不可或缺的重要机制。     

以钟为书 钟以载道——永乐大钟及北京钟铃文化

本文对大钟寺永乐大钟文化内涵、外观特征、声学特性与北京史的关系进行了分析研究;论述了北京另外3尊永乐大钟在北京钟铃文化中的地位;指出了中国封建社会最有代表性响钟出自永乐年间并都在北京的现象。其中,永乐大钟御制佛经铭文布局“三进三出”现象、永乐大钟局限性、北京钟铃文化等概念都是首次阐述。     

The Ecology of Family Guidance in Low-Income Mexican-American and European-American Families*

This two-part study applied an ecocultural perspective to socialization of daily and long-term goals in low-income Mexican-American and European-American families with children in third, fifth, and seventh grades. The first part of the study examined family members' participation and parents' socialization goals and guidance strategies for their children's daily household chores and homework activities. The second part of the study examined parents' long-term aspirations and guidance strategies for their children's educational, vocational, and moral development. For daily activities, results showed that in Mexican-American families both parents and siblings played important roles, whereas in European-American families parents were the primary socialization agents. As predicted, in both groups parents' expertise influenced their guidance strategies. Finally, Mexican-American and European-American parents differed in their relative endorsement of gender, relational, and self-reliance goals for household chores. For long-term goals, parents in both groups held high educational, vocational, and moral aspirations for their children. However, some parents of seventh-graders had lower educational and vocational aspirations than those of fifth- and third-graders. Although expertise consistently influenced Mexican-American parents' guidance strategies, the pattern for European-American parents was mixed. The discussion highlights between- and within-group differences in daily and long-term socialization practices with an emphasis on resources and vulnerabilities in the families.     

The ecosystem blueprint: How firms shape the design of an ecosystem according to the surrounding conditions

Ecosystems are formed by organisations that jointly create a value proposition that a single firm could not create in isolation. To deliver this value proposition, the partners need a focal firm, the orchestrator, to be align them towards the joint value proposition. Thus, how orchestrators design the alignment structure of an ecosystem is at the very heart of the ecosystem concept – yet it has not been sufficiently addressed by extant research. This is all the more true for the question of how the design of an ecosystem is shaped depending on surrounding conditions. This paper applies a qualitative study with ten cases and, based on the attention-based view of the firm, contributes to research on ecosystems in several ways. First, it explains which ecosystem designs are beneficial under which conditions. Second, it elucidates the structure and activities within ecosystems and shows that start-ups can be just as good ecosystem orchestrators as incumbents. Third, it explains the circumstances under which single vs. multi orchestrator ecosystems occur. Fourth, it presents the conditions when incumbents or start-ups make better orchestrators. Finally, it is among the first studies to apply the attention-based view to business ecosystems, and shows that doing so yields intriguing insights into this emerging field of research.     

Political theater and student organizations in the 1989 Chinese movement: A multivariate analysis of Tiananmen

Social movement research has often been divided between organizational and cultural analyses of collective action. Organizationally oriented theorists have viewed indigenous organizational structure as the critical variable in the emergence of collective action. Political culture and cultural frame theorists have focused instead on the cultural frames that resonate with audiences, mobilizing them to action. But social movements cannot be the result of one or the other of these factors. An analysis of the 1989 Chinese movement illuminates the multivariate aspects of this social movement. This movement was a two-tiered movement with an organized student leadership tier and a mass audience. Enmeshed in university organizations and student networks, the student leaders relied on an organizational structure that had been emerging since the mid-1980s. This organized leadership tier employed cultural symbols and acts to mobilize mass audiences that were beyond the scope of the students' organizational linkages. The political theater of the organized student leaders was complemented by institutional changes that had been occurring over the decade of reform in China and a political opportunity that allowed wide coverage of the students' activities.     

What Do Movements Mean? The Value of Participant-Observation

Participant-observation can teach us much about the everyday meanings of doing social activism. I conceptualize these implicit meanings in relation to work in the sociology of culture, and social movement studies, and give examples from activists' everyday interaction. A participant-observer's forays into implicit meanings illuminate three dimensions of activists' experiences: the ways activists practice democratic citizenship in their groups, the ways they build group ties, and the ways they define the meaning of activism itself. By probing these implicit meanings, we can address questions that concern many social movement scholars. We increase our understanding of how movements grow, accomodate conflict, and build alliances, and we can specify which insights are useful in theories of contemporary or new social movements.     

Worldviews or Social Groups as the Source of Moral Value Attitudes: Implications for the Culture Wars Thesis

Individual moral value attitudes are typically explained by reference to social experiences as indicated by social group variables. Contrary to this view, the emergent culture wars perspective claims that two worldviews that transcend social groups are ultimately and fundamentally responsible for moral value attitudes. Although this relationship has been claimed for the general population, it has not been investigated with national representative data. This paper contrasts the worldview and social group explanations by examining the relative importance of the worldviews implicated in the culture wars literature and the social groups found to be important in previous research. I find social groups to be more important than worldviews, but that worldviews also have explanatory power. I conclude with a discussion about possible clarifications of the culture wars thesis.