华兹华斯笔下的深度共同体

英国学者怀特和纽琳最近揭示了华兹华斯诗歌中的共同体意识,但是他们的研究都有失偏颇：纽琳只偏重个人对共同体的责任这一角度,而怀特则把个人和共同体看作对立的概念,对两者之间的辩证关系缺乏洞察。事实上,华氏对共同体的思考是多层次、多角度的,因此我们的相关研究也应该在较为宽广的语境中展开。虽然华氏并没有用过“情感结构”这一术语,但是他的有关思考跟发明这一术语的威廉斯可谓不谋而合：在威氏那里,情感结构意味着一种“深度共同体”,而只有在这深度共同体中,“沟通才成为可能”;华氏在想象共同体时所关注的也恰恰是怎样使上述沟通成为可能,因而他心目中的共同体实际上也是一种深度共同体。华氏的诗歌还让人想起艾略特。后者直接把共同体的命运跟对待死者等陌生人的态度联系在了一起,而华氏早于艾氏一百多年就表达了类似的思想,而且给予了诗意的表达。     

COMMUNITY COHESION,ASYLUM SEEKING AND THE QUESTION OF THE ‘STRANGER’

This paper addresses the changing governance of the social through the conjunction of international, national and local strategies where attempts to regulate migration and promote community safety meet. Migration has been increasingly subjected to processes of ‘securitization’ and ‘criminalization’ that encounter and align with new pressures in ‘domestic’ crime and safety policies. The paper offers a critical evaluation of the sociological grand narratives that frame these events, arguing instead for a more nuanced analysis of the instabilities and volatilities of governance strategies and practices – and the normative issues that they bring into view.     

作为记忆和遗忘的诗写——以罗鹿鸣诗歌为阐释中介

无论是人类意义的确认还是生存价值的指证,诗歌都在其中,如影随形。在商业因子无处不在的当下,热爱诗歌并执迷于创作的人往往面临着某种冒险。这种冒险对于每一个诗写个体来说,与其说是创作困境,不如说是生存警醒。在罗鹿呜的诗歌文本中,记忆和伴之而来的遗忘既是对冒险的诚实回答,更是对生存价值的体认和建构。在不断超越的诗写策略中,罗鹿鸣凭借独特的经历和对诗歌的感悟,完成了对过往生活的意义重述,也强化了对当下诗歌的美学关怀。虽然,在其借助记忆还乡的过程中,诗写策略也面临着传统文明衰落后所带来的新挑战,但这种挑战,应该视为优秀诗人承载生命价值的心灵之旅。     

‘Becoming familiar with a world’: a relational view of socialization

Ethnographic data have frequently been used to examine socialization, but rarely to ground theories of socialization. This paper is an exception. Interest in indigenous representations emerging in situations involving socialization has led to the building of a relational model of socialization, which contrasts with mainstream developmental models of this phenomenon. Socialization is generally defined in terms of cultural learning, the internalization of culture or culture acquisition, that is in terms of the individual's development. The present paper defines it in terms of becoming familiar with a new ‘world’, and a series of changes affecting the structure of the relationship between the human agent and this new world. These structural changes include immersion in a world that is at first strange; subjection to the authority of this world on the basis of acceptance of this authority; and involvement in the world's everyday life structures and activities through doing.     

Strangers,Acquaintances, and Victims: Victimization and Concern About Crime Among Women

Women report greater concerns about the danger posed by strangers despite greater victimization by acquaintances. Using a survey of Seattle residents, this article investigates one understudied dimension of this seeming incongruity: the actual effect of victimization by a stranger or acquaintance on concerns about crime. The results suggest different patterns for different crimes: relationship to the offender does not matter for burglaries while acquaintance sexual assaults and stranger nonsexual assaults, respectively, hold the largest associations with concerns. Implications are discussed for research on fear of crime, acquaintance victimizations, and perceptions of neighborhoods.     

试论财产保全程序中被申请人及案外人权益保障

财产保全制度以保障将来依法作出的生效裁判文书能够顺利执行为初衷,但"申请人即为正当权利人"的预设前提在临时保障申请人权利的同时也潜在地给被申请人及案外人带来了权益受损的隐患。基于平等保护当事人权益原则,财产保全程序中被申请人及案外人的权益急需相应法律予以保障。纵观财产保全程序的运行进程,程序启动的依申请主义,程序救济中的异议制度构建以及检察机关的外在监督无疑是被申请人及案外人权益保障的有效突破口。     

余秀华诗歌谱系与疼痛美学--以《诗经》、海子、“梨花体”为参照

余秀华是新近爆红的诗人,她的诗歌理应纳入一个比较系统的评价体系之中。从互文与弃妇诗传统、意象选择与陌生化以及疼痛与戏仿三个方面分别将她的诗歌放在《诗经》、海子,以及与之同时而稍早的“梨花体”诗歌系统中,看她的诗对《诗经》以及当代诗人作品的继承、发扬和疏离,并由此衡量其诗歌创作的谱系、特色和得失。     

The Thin End of the Wedge: Foreign Women Professors as Double Strangers in Academia

The impetus for this study was an observation that many of the first women to obtain chairs at European universities were foreigners. Our initial attempt to provide a statistical picture of this proved impossible, because there were numerous problems deciding the contents of such concepts as ‘first’, ‘university professor’ and ‘foreigner’. We have therefore focused on four life stories. It turns out that being a ‘double stranger’— a woman in a masculine profession and a foreigner — is not, as one might think, a cumulative disadvantage. Rather, it seems that these two types of strangeness might cancel out one another, permitting these women a greater degree of success than was allowed their native sisters. This situation however, provides little psychological comfort, hence the metaphor of the wedge: opening the doors but suffering from double pressure.     

在“生人社会”中建立“熟人关系” ——对大学“同乡会”的社会心理学分析

本文以半结构化的访谈方法,通过分析在读大学生的同乡交往,试图探讨异地求学的大学生在进入“生人社会”后,如何通过同乡会这一特殊的、具有社团组织和关系网络双重特点的平台,适应学校生活,完成身份转换。研究发现,在这一过程中,“我们”概念的两种形成机制--“关系化”与“类别化”之间实际发生了相互缠绕、竞争与协商,导致了“关系化”的“我们”概念以新的形式--“关系的类别化”与“类别的关系化”--出现,而看似作为一个组织的同乡会,在性质上却仍然没有脱离差序格局所包含的“关系网”的含义。借此研究,可以窥见社会转型期由“熟人社会”向“生人社会”过渡的身份协商过程的基调。     

A Person Without a Past: Robert Michels and Alfred Schutz and the Sociology of the “Stranger”

Robert Michels and Alfred Schutz might not seem to have much in common. Michels was a political sociologist and Schütz was a philosopher of phenomenology, but they shared one crucial thing: they were both strangers in foreign countries. Michels left Germany for Italy and Switzerland because he was not permitted to complete the second degree necessary to teach at the university level while Schutz was compelled to leave Austria for France and the United States because of his Jewish background. Their experiences of trying to adapt in a foreign country prompted them to reflect on what it means to be “the stranger” (“Der Fremde”). Michels wrote “Materialien zu einer Soziologie des Fremden” in 1925 and Schutz published “The Stranger: An Essay in Social Psychology” in 1944. While Schutz’ article has been repeatedly cited, there does not seem to be a study devoted to it. Michels' article remains among his most neglected writings. However, both works offer a theoretical and contextual account of the obstacles the stranger encounters when trying to understand and to acclimate oneself to a new environment. As Schutz noted, the stranger is a person “without a past”, and Michels suggested, is also a person with an uncertain future.