代际关系变迁视野下道德濡化模式的当代转变

道德濡化具有代际制约性。在传统的和谐—控制型代际关系下,道德濡化模式为"前喻型",它使道德濡化得以较好实现。当代社会变迁中,代际关系趋于复杂,代际隔阂产生,前喻型道德濡化模式不再适应新的代际关系,道德濡化遭遇时代困境。当代道德濡化要想走出困境,需要建立和谐—平等型代际关系,建构互喻型道德濡化模式。     

我国高校通识教育课程审议模式探析

从主体、内容及过程等层面对课程审议模式的内涵予以澄清,基于审议的方向和重心的视角,提出上构式课程审议和下构式课程审议两种模式。通过对国内大学通识教育课程实践的考察,将其归纳为下构式的审议模式,在对其基本特征与成效进行分析的基础上,尝试创建一种上构式的通识教育课程审议模式,并对不同阶段的审议内容和特征展开论证。     

后金融危机时期完善公允价值计量的探索

在2008年的金融风暴中,公允价值计量虽然暴露出其固有缺陷,但目前仍不失为一种面对市场的、动态反映产权价值运动的最佳计量模式。在后金融危机时期,我们需要通过建立健全市场机制、降低公允价值计量的实际操作难度、完善估值技术等手段进一步修改与完善公允价值计量模式,助推经济复苏与调整。     

大学英语教学中母语文化的教学模式探讨

基于"中国文化失语症"这一严重而又尴尬的现象,以及中国外语教学长期以来对母语文化教学忽视的现状,立足于母语文化教学在中国外语教学中的必要性,从教学目标、教学原则、教学内容和教学方法等四个方面进行母语文化的教学模式构建,探讨了切实可行的中国母语文化教学模式。     

Food in Foster Families: Care,Communication and Conflict

This study explores the significance of food and mealtimes in relation to the transition into foster care and the therapeutic settling of the child in a new family. In doing so, we draw upon an in‐depth, qualitative case study of 10 experienced foster families in the UK focusing on what helped them to be successful. At the time of the study, there were 16 foster children, aged 9–16, living with the families. Data collection included semi‐structured qualitative interviews and audio‐diaries with all family members who wished to be involved as well as eco‐maps produced by the young people. Thematic analysis and data extracts are reproduced in the study to demonstrate that meals and food preferences can function to affirm identities, membership and boundaries of family life as well as provide a site of conflict and control.     

现代社会隐私权和知情权的边界

现代社会是权利的社会,也是权利冲突频发的社会。权利之间的冲突缘起于法律规则的模糊性、权利的滥用和权利的交互性。其实质是一种客观存在的事实而非理论预设和逻辑分析的结果。权利冲突可以大致界分为主体间的权利冲突、价值冲突、利益冲突三种类型;权利间的冲突需要借助社会控制模式(个人控制、组织控制、法律控制)并通过价值平衡方法来解决。     

加入WTO与中国社会保障制度的发展与完善

十年来中国社会保障建设取得了很大的成就,社会保障成为改善民生和社会建设重要领域和促进力量,对于克服经济全球化深入发展背景下各种矛盾、促进经济发展和社会稳定发挥着积极的作用。但是,中国社会保障制度还不完善,面对世界贸易组织框架下越来越复杂的国际国内形势,需要进一步加快社会保障制度建设,选择科学合理的社会保障模式和管理体制,加强社会保障公共服务体系建设,实现人人享有社会保障。     

Translating Spirituality: Universalism and Particularism in the Diffusion of Spiritual Care from the United States to Israel

Research on the transnational diffusion of ideas and practices shows how cultural objects go through translation, adaptation, and vernacularization when implemented in new localities. Less attention is given to the translators themselves and their heterogeneous and often conflicting visions. Drawing on the notion of transnational social fields (TSF s), this article investigates how cultural objects get vernacularized differently in different parts of the TSF , demonstrating how processes of translation reflect larger social and political struggles over questions of identity. As a case study, we focus on the attempt of actors from Israel and the United States to institutionalize spiritual care in Israeli health‐care organizations. The analysis reveals how spiritual care functioned as a porous cultural object, open to a wide range of interpretations and debates. While actors in New York saw in spiritual care the opportunity to bridge to Israeli Jews and create a global Jewish identity, Israeli actors split between using spiritual care as a vehicle for creating a local Israeli Jewish identity and seeing in spiritual care the opportunity to establish universal identities, broader than the Jewish one. The disagreement and conflicts between the groups influenced the translation process, turning it into a contentious struggle that involved different positions on the continuum between particularism and universalism.     

Ethical living: relinking ethics and consumption through care in Chile and Brazil

Mainstream conceptualizations of ‘ethical consumption’ equate the notion with conscious, individual, market‐mediated choices motivated by ethical or political aims that transcend ordinary concerns. Drawing on recent sociology and anthropology of consumption literature on the links between ordinary ethics and ethical consumption, this article discusses some of the limitations of this conceptualization. Using data from 32 focus groups conducted in Chile and Brazil, we propose a conceptualization of ethical consumption that does not centre on individual, market‐mediated choices but understands it at the level of practical outcomes, which we refer to as different forms of ‘ethical living’. To do that, we argue, we need to depart from the deontological understanding of ethics that underpins mainstream approaches to ethical consumption and adopt a more consequentialist view focusing on ethical outcomes. We develop these points through describing one particular ordinary moral regime that seemed to be predominant in participants’ accounts of ethics and consumption in both Chile and Brazil: one that links consumption and ethics through care. We show that the moral regime of care leads to ‘ethical outcomes’, such as energy saving or limiting overconsumption, yet contrary to the mainstream view of ethical consumption emphasizing politicized choice expressed through markets, these result from following ordinary ethics, often through routines of practices.