Whither the Internal Conversation?

The internal conversation has a venerable place in the symbolic interactionist tradition but has been the focus of little empirical research by interactionists. After reviewing selected research on the internal conversation (most by noninteractionist sociologists or nonsociologists), we argue that interactionists ought to conduct research of our own to examine claims we have been making and to better understand social life. We propose some worthy areas and avenues of investigation.     

性爱与情感的灵魂——劳伦斯和他的散论

劳伦斯在文艺思想和创造方法上提出了介入性爱和情感及主观感受真实性的观点。他从这种艺术的观点出发主张要深入到男女的性、爱和血意识中去。本文介绍劳伦斯的《恋爱中的女人》、《查太莱夫人的情人》、《儿子与情人》等小说和《看我们如何漫游》、《不朽的散文选》、《失落的诗章》、《劳伦斯的爱情》等散文中的有关性、爱、情感等的文艺观点     

斯宾塞教育思想的产生及其科学教育课程观

19世纪,完成工业革命的英国成了世界上经济最为发达的国家。但相比较之下,教育特别是高等教育却仍以宗教神学和古典人文主义课程为主导。实证主义哲学家、教育家斯宾塞呼吁和倡导科学教育,并提出了科学教育的课程观、教学原则、教学方法。     

The self as the locus of morality: A comparison between Charles Taylor and George Herbert Mead's theories of the moral constitution of the self

This paper provides a critical comparison of two leading exponents of the relationship between morality and selfhood: Charles Taylor and George Herbert Mead. Specifically, it seeks to provide an assessment of the contribution each approach is able to make to a social theory of morality that has the self at its heart. Ultimately, it is argued that Taylor's phenomenological account neglects the significance of interaction and social relations in his conceptualisation of the relationship between morality and self, which undermines the capacity of his framework to explain how moral understandings and dialogic moral subjectivity develop in a world of shared meaning. I then argue that Mead's pragmatist interactionist approach overcomes many of the flaws in Taylor's framework, and offers a grounded conceptualisation of the relationship between self and morality that is able to provide a basis for a properly social account of moral subjectivity.     

Was Blumer a cognitivist? Assessing an ethnomethodological critique

A major target of criticism for ethnomethodology has been cognitivism. In its broadest sense this term refers to any account of human behaviour that treats psychological features of agents – including beliefs, attitudes, and interpretations – as factors explaining their behaviour. While much criticism of cognitivism has been directed at neuroscientists and philosophical materialists, the range of targets has been wider than this, even including sociologists such as Herbert Blumer and symbolic interactionists. In this article I outline this criticism of Blumer and assess it. My conclusion is that, despite some misreading, his work does fall into the broad category of cognitivism. However, I question the grounds for the ethnomethodological critique.     

弗雷泽人类心智发展三阶段理论的思想来源与表征

弗雷泽在《金枝》中提出的人类心智发展三阶段进化图式反映了理性主义和个人主义思想的特征,汲取达尔文和斯宾塞的进化论思想以及泰勒的“文化遗存”和“人类心智同一性”观念。巫术、宗教、科学三者进化关系的探索说明宗教的起源、本质和发展问题,以此揭示人类社会进程中文明与蒙昧、理性与非理性、现在与过去的关系,探讨人类心智发展的过程与归宿。其主旨本无可厚非,但其研究方法、理论观念及对宗教和科学本质认识的缺陷,使费雷泽在这一进化图式中所表现出的疑虑和不确定性常易为人忽视,他本人为此饱受诟病,《金枝》的价值也在一定程度上被削弱。     

埃德蒙·斯宾塞《爱情小诗》永恒主题的解读

埃德蒙·斯宾塞是文艺复兴时期英国文学史上最伟大的诗人之一,他的很多作品对后世产生了重大影响。理想主义,对美的热爱,优美的音韵,严谨的格律,使他被后人誉为＂诗人的诗人＂。《爱情小诗》是他的一部十四行诗集。这部诗集在内容上赞颂爱情这一人类永恒的主题,在格律上运用自己独创的＂斯宾塞式＂十四行诗,至今仍是世界上最优美的爱情诗。     

The Roots of “Radical Interactionism”

A plea has been made for replacing the perspective of “symbolic interactionism” with a new interactionist's perspective—“radical interactionism.” Unlike in symbolic interactionism, where Mead's and Blumer's ideas play the most prominent roles, in radical interactionism's, Park's ideas play a more prominent role than either Mead's or Blumer's ideas. On the one hand, according to Mead, the general principle behind the organization of human group life was once dominance, but it is now “sociality.” On the other hand, according to Park, this general principle is now and has always been dominance. Blumer takes a position much closer to Mead's than Park's arguing that the general principle underlying the organization of human group life is sociality. Under certain special conditions, however, it can become dominance. Although like radical interactionism, symbolic interactionism is rooted in pragmatism, unlike in radical interactionism, symbolic interactionism is still plagued with strains of utopian thought, among which the notion of sociality is the most virulent. Sociality may be the principle on which human group life is organized in heaven, but, down here on earth, it remains organized on the basis of domination. Thus, radical interactionism provides a much‐needed antidote to the idealistic overtones still found in symbolic interactionism.     

从斯坦纳翻译四步骤理论看译者主体性——以翟理斯《聊斋志异》译本为例

以乔治·斯坦纳在哲学阐释学基础上提出的翻译四步骤理论为理论指导,以汉学家翟理斯对古典名著《聊斋志异》的翻译为研究对象,尝试将译者主体性这个抽象概念分解到斯坦纳的“信任”“侵入”“输入”和“补偿”四个具体翻译步骤中,以期证实在这一文本的翻译过程中翻译家翟理斯的主体性作用在四个具体步骤中得以充分展现。