‘Rachel's not here’: Constructed dialogue in gossip

Sociolinguistic research has demonstrated that gossip is a co‐constructed phenomenon, which allows participants to establish solidarity and build alignments with each other, while evaluating an absent party. Gossip can also serve important social functions, such as helping to establish and reconfirm group norms and values. The present study provides a detailed analysis of an extended gossip episode that occurred within an institutional context: a study group interaction at a U.S. university. Our analysis shows how, in gossip, constructed dialogue both prompts and legitimizes pejorative evaluations towards an absent third party, and is actually the pivot around which group members negotiate values and norms in the process of arriving at a shared moral stance. Our analysis also demonstrates that alignment in gossip interactions is tenuous and must be continuously renewed.     

Introduction: What does the future promise for work,employment and society?

In introducing this double Special Issue, the authors draw on the articles contained therein to highlight the main areas for consideration in research on the future of work. They present the fast‐paced changes affecting the world of work as offering an opportunity to move towards equality‐inducing growth, while warning of the dangers posed by mismanaged technological change, inequalities (highlighting the persistent and intersectional nature of gender inequality), global supply chains and opportunities for social dialogue. In this light, they also propose policy recommendations focusing on strengthening worker protection and representative institutions, rethinking regulatory frameworks and taxation systems, and ensuring just transitions.     

Is social partnership the way forward for Indian trade unions? Evidence from public services

Since the start of economic reforms in 1991, India's trade unions have found themselves increasingly excluded from the political process and marginalized in collective bargaining. Using survey and interview data from the Maharashtra affiliates of two national union federations, this article examines whether social partnership with employers is a viable option for Indian unions to regain influence and protect workers' interests, as some analysts have advocated. Its findings indicate that despite Maharashtra's supportive regulatory framework, which in theory should facilitate cooperative industrial relations, the realities of workplace employment relations – coupled with state indifference and adverse judicial interventions – weaken labour's prospects for meaningful social partnership.     

基于PLC的线筒包装生产线控制系统设计

目前,缝纫线线筒外标签的包装大部分是由工人手工操作完成的,成本高昂,效率低。为解决这些问题,通过分析线筒包装的工艺过程,设计了一种全新的缝纫线线筒自动化包装机构,并采用PLC控制,实现了包装的自动化。实际应用表明,该系统具有较高的生产效率。     

以对话机制推进马克思主义大众化

对话是一种特定的沟通方式。对话机制强调大众的平等性与参与性。马克思主义大众化是一项复杂的、巨大的系统工程,在特殊国际国内环境下,需要依托对话机制提升马克思主义大众化的实效性。对话是马克思主义大众化的必然选择,也是提升马克思主义大众化程度的客观要求。以对话机制推进马克思主义大众化,需要以实践作为对话平台,以通俗化作为对话形式,以马克思主义中国化的最新理论成果作为对话内容而展开。同时需要处理好对话与灌输、对话与学习两个重要关系。     

基督禅与佛教自觉

基督禅最早出现在耶稣会士乔史顿1971年出版的专著《基督禅:冥想之道》。基督禅是为基督徒而设,既不代表一种新的禅修方法,也不需要放弃基督教的信仰,而是要让基督徒多一种适应现代社会的信仰方式,强化他们对天主、上帝的领悟。这个概念的提出,是20世纪60年代天主教梵二会议积极推动宗教对话的重要成果。禅并不只属于佛教,基督教可以在东方禅师的帮助下挖掘与发展自己的禅法。其次,这个概念推动了佛教在西方的传播,刺激了欧美国家的佛教自觉。现代社会的佛教自觉,因此常以宗教对话为沟通手段,积极入世。     

第三代新儒家视域下的全球文明对话

文明对话不仅是世界各大文明自身存在与发展的重要前提,也是不同文明之间相互理解、相互融合的必然趋势和必要方式。以杜维明、成中英、刘述先、蔡仁厚为例,第三代新儒家的学者们看到了全球化背景下进行宗教与文明对话的必要性,他们关注儒学与非儒学的交流,注重儒学与世界各大文明的对话,并在理论与行动上积极参与全球文明对话的进行,体现出融摄西学、多向建树的趋势、对儒学地位确认的转变以及对话意识的加强三个重要特征。     

全人取向：社会工作专业价值的塑造策略

专业价值的塑造是社会工作学生教育的核心环节。社会现实的发展、社会工作实践模式的转向和价值观本土化的取向都向传统的价值观教学模式提出了挑战。社会工作专业价值的对话式教学实践借助课堂环境的变革,唤醒学生的主体意识,形塑共生发展的师生关系,构筑"学习共同体"。通过对话的"四位一体"的教学实践,达成以"全人"为取向的价值观的反思性理解,最终实现学生生成性吸收和内化专业价值观的目标。     

Early Cultural Dialogues in Cross-Cultural Clinical Practice

This article examines the quality of cultural dialogues between clients and therapists when they initiate and integrate verbal references to culture in the beginning process of therapy. Six cross-cultural dyads in short-term–oriented community mental health services participated in the study. The initial three sessions of actual clinical encounters were taped, and conversation analysis was used for an intensive analysis of the treatment sessions. Despite the presence of a wide range of affectively charged cultural content raised by the clients, the therapists showed only minimal responses to these topics. The potential of therapeutically germane cultural dialogue was lost, and the discussion of material involving cultural differences regressed to monologues expressed by clients. In this sample, there was little talk that focused on cultural differences or similarities between clients and therapists. Implications and limitations of the study in cross-cultural clinical practice are discussed.