Linguistic practice and identity work: Variation in Taiwan Mandarin at a Taipei County high school

This article examines variation in the use of two Taiwan Mandarin features, de‐retroflection of sibilant fricatives [?] → [s], and labial glide deletion [w?] → [?], in the speech of Taipei County high school students. The features become resources for the negotiation of identity positions within the highly structured school institution. I discuss the correlations between the use of Taiwan Mandarin and two social factors: membership in the small culture (Holliday 1999 ) of a particular bānjí or class, and individual aspirations. Holliday's concept of small cultures is proposed as a variant of the Community of Practice. I refer to Bucholtz and Hall's ( 2004 ) tactics of intersubjectivity framework as a possible tool for explaining variation at the school. I argue that the two Taiwan Mandarin features are invoked to perform different social goals, which is possible because they are imbued with related but significantly different sociocultural meanings (Brubaker 2012 ; Baran 2007 ).     

司法共识如何形成?——基于判决的可接受性

作为法律方法在司法过程中运作的起点,源于主体间性的共识具有重要的理论与实践意义,例如,它可以防止法官的恣意裁判,等等.司法共识的形成从主体路径上可以分为法官释明和两造协商两种,前者主要通过释明权制度来体现和运行,后者则包括了多种方式和形式,在不同的部门法中有着不同表现.司法共识的最终目标是提升司法判决的可接受性.     

没有"主体间性"就没有"规则"--论哈贝马斯的规则观

尤根·哈贝马斯的规则观涉及三个理论问题:遵守规则的条件、规则意识的产生和规则正当性的辩护.他把主体间性看作是解决这三个问题的关键:离开了主体间性,就无法知道某人是不是在遵守一条规则;离开了主体间性,就既不能形成"规则意识",也不能从"规则意识"中发展出"原则意识"、分化出"价值意识".离开了主体间性,更无法为规则的正当性提供辩护.哈贝马斯之所以关注规则概念,是因为他关注这样三个实践问题:"区别于自然现象的社会现象的研究何以可能?"、"现代社会中真正自由的人格何以可能?"、"现代社会制度的合法性辩护何以可能?".为了回答这些问题,哈贝马斯用他的交往理性概念来扬弃康德的实践理性概念.把康德关于"无规则即是无理性"的观点和哈贝马斯的"没有主体间性就没有规则"的观点综合起来,可以得出"没有主体间性就没有理性"的结论.     

沙博理翻译跨文化的主体间性研究

沙博理的翻译具有跨文化的主体间性独特视域,跨越文化身份主体身份认证为翻译提供了特殊的理解前提,其对原作和翻译策略的选择以及对目的语读者的尊重,彰显了翻译的主体间性,也使得他的翻译作品独具特色。从主体间性这个视角研究沙博理特殊的翻译模式,可以更好地看出译者主体间性对中国文化对外传播的重要作用。     

When to Make the Sensory Social: Registering in Face‐to‐Face Openings

This article analyzes naturally occurring video‐recorded openings during which participants make the sensory social through the action of registering—calling joint attention to a selected, publicly perceivable referent so others shift their sensory attention to it. It examines sequence‐initial actions that register referents for which a participant is regarded as responsible. Findings demonstrate a systematic preference organization which observably guides when and how people initiate registering sequences sensitive to ownership of, and displayed stance toward, the target referent. Analysis shows how registering an owned referent achieves intersubjectivity and puts involved participants' face, affiliation, and social relationship on the line. A video abstract is available at https://youtu.be/rNL70vawG3o     

Integrating Dream Analysis with Intersubjectivity in Group Psychotherapy

The author discusses her application of Daniel Stern's theories of intersubjectivity to group psychotherapy. The group members were women presenting with issues regarding childhood molestation and/or abuse. From her case notes, she examines the dreams the women discussed in the group treatment setting and illustrates how the group members mutually constructed life narratives, which ultimately created new meanings regarding their lives. Through mutual construction of these narratives, her clients ultimately organized new senses of self, affecting them both interpersonally and intrapsychically.     

张竹坡小说创作论的主体间性

主体间性理论从新的视角揭示了文学的性质,即文学是主体间的存在方式。作为一种鲜活的审美体验的话语方式,张竹坡在《金瓶梅》评点中表现出了强烈而自觉的主体间性意识。围绕《金瓶梅》的创作过程,张竹坡揭示了作家在艺术虚构、生活体验、创作构思及艺术表达等阶段的主体间性,即作家必须与生活现象、文本做主体间的交流。张竹坡指出：《金瓶梅》作者“入世最深”,依“情理”、“借海扬波”、“依山点石”,以不同的“笔法”、“犯而不犯”、“白描”等艺术表达技法塑造人物形象,借小说以“泄愤”。张竹坡小说创作论的主体间性极具现代意义和独特价值。     

主体间性理论与翻译研究的嬗变

从主体性向主体间性的转向是当代哲学发展的历史趋势,美国著名科学哲学家托马斯.库恩的理论以及德国当代哲学家尤尔根.哈贝马斯的主体间性理论对翻译研究具有重要影响。     

试论主体间性诠释下的交往式思政教育

主体间性是个新兴的哲学命题 ,强调平等主体在理解基础上的交往、对话与和谐共存。它更新了传统教育理念 ,为交往教育观的提出做了很好的铺垫。而交往教育观丰富的内涵和精神实质对思想政治教育实效的提高具有十分重要的意义     

论社会伦理关系

人类的交往实践内在蕴涵着（及交织着）“主—客”关系和“主—主”关系这样两重关系。其中,“主—主”关系（交互主体关系）就是人类的伦理关系。“主—主”关系是一种具有价值蕴涵的关系,这种价值蕴涵,即为人类个体主体间相互平等的承认与尊重。在社会交往实践中实现这种内在价值蕴涵,是一个人类自由的问题。在漫长的人类历史中,都把伦理关系片面化、畸形化了,“主—主”关系异化成“主—客”关系。而人类历史的进步表明,人类社会正朝着普遍主体的相互承认、相互尊重的道德自由的终极目标迈进