文化安全:社会主义文化大发展大繁荣的现实挑战

伴随着经济全球化和文化全球化趋势的增强,东西方思想文化愈益猛烈地相互交织、相互激荡,我国的文化安全也面临着前所未有的严峻挑战。要坚持社会主义先进文化的前进方向,兴起社会主义文     

全球化背景下大学生爱国主义教育探析

全球化在赋予大学生爱国主义教育新内涵的同时,也使其遭遇到新的挑战。在全球化的浪潮下,大学生的爱国主义教育面临不少问题,其主要原因在于全球化弱化了大学生的爱国情感和民族文化情感,市场经济给爱国主义教育设置了障碍。结合全球化背景,从问题着手,试图寻找出解决问题的途径和方案。     

浅析全球化背景下我国文化安全问题

全球化的发展凸显了我国文化安全所面临的挑战。作为国家安全的重要组成部分,国家文化安全发挥着重大作用。在全球化的背景下,我们要积极理性地面对我国文化安全所面临的问题和挑战:通过强化国家文化安全战略意识;发展中国特色社会主义先进文化、文化创新;大力发展先进文化产业,优化文化传播途径;实行"受管理的全球化"战略以及借鉴其他国家的宝贵经验等战略方针和政策维护我国的文化安全。     

对权力机关怠于履行其监督义务的思考

监督权並非只是一般意义上“作出监督行为”,而应是既包括实施行为的外在形式,又包括在行为中履行相应义务的内容並达到一定的标准。为此,本文提出应当用“怠于履行监督义务”取代“监督不作为”概念。分析了人大怠于履行监督义务的四种表现形式,並从观念创新和制度创新的角度,提出了三个方面的对策。     

一般救助义务的法经济学分析

如果没有法律的强制,由于人们的自利动机的驱使和道德约束的无力,一般救助义务很难被自觉履行。一般救助义务从道德义务上升为法律义务符合经济学逻辑,而且具有现实可操作性。因此,应通过立法就一般救助义务的构成要件、救助人的权利、不履行救助义务的法律责任等问题进行具体规定。     

直觉主义伦理中的显见义务论

直觉主义伦理学家罗斯试图通过提出显见义务论来解决道德冲突问题。显见义务就是正确的、有约束力的、应该被履行的、没有与之竞争的义务。在遇有道德冲突时,由于显见义务不证自明的特性,人们凭直觉就可以直接知道应该履行哪一种义务。然而,由于作为显见义务及其基础——直觉本身的缺陷,显见义务论并没有达到它解决道德冲突的目的。     

刑事诉讼中被害人诉讼义务探析

被害人在刑事诉讼中享有权利的同时，也应承担相应的义务，如被害人不得滥用控告的义务与不得作伪证的义务，因为它们都分别涉及被害人程序启动权与程序参与权的正当行使，只有采取切实可行的措施督促被害人履行相应的诉讼义务，才能有效地维护其合法权益，实现司法公正。     

冲突,裂变,创新:中国文化与中国媒介文化的现状与出路

在全球化的背景下,中国文化(包括精英文化,主流文化和大众文化等)正处于冲突和裂变之中.受此影响,相应领域的中国媒介文化也面临困惑和挑战.解决之道在于对当下的中国文化和媒介文化进行恰当定位和持续创新.     

文化全球化与中国文化的战略选择——兼论建设与时俱进的先进文化

经济全球化是人类社会发展的必然趋势,这一进程带来的文化的普遍交往使得文化全球化已经成为既定的事实。在这一背景下,中国文化面临着巨大的挑战。如何应对文化全球化的挑战,进行本土文化的战略选择有着显而易见的紧迫性和现实价值。以“三个代表”重要思想指导文化建设,建设与时俱进的先进文化正是全球化时代中国文化的必然选择。     

文化全球化与中国传统文化的抉择

文化全球化是21世纪人类文化发展的总趋势。文化全球化强调文化在多元基础上对话和交流机制,它突出文化的开放性。文化全球化使中华传统文化面临挑战和抉择。主要表现为文化全球化与中华传统文化的冲突,理性至上与传统思维方式的矛盾,本土化、现代化对传统价值观的冲击。只有正视这些冲突才能实现中华文化与世界主流文化的融合,利用文化全球化的历史机遇,实现文化的民族性、时代性和世界性的有机统一。     

Does Anthropology Still Exist?

In response to Roger Sandall’s critical analysis, the problematic notion of culture in modern anthropology is examined in terms of cultural resistance to globalization. The example of McDonaldization is taken to be a potent instance of cultural globalization. Three conditions for successful cultural resistance to cultural standardization are proposed. The first is cultural in the shape of a strong aesthetic tradition of (national) resistance. This dimension involves some degree of cultural conservatism. The second condition is political, namely a viable and robust civil society that provides the basis for decisive (cultural) leadership. The third element is the involvement of the state in policies that promote and sustain a national heritage. Without this state involvement, global market conditions will largely shape the erosion of local and national cultures. Without a political response to cultural globalization, global market commodities will in all likelihood oust local goods and services. Those societies that lack both a strong aesthetic and an effective political leadership can offer little effective resistance to negative globalization and their local traditions are quickly destroyed. This argument is then examined in terms of a number of societies especially Turkey, China and Japan where the erosion of national cultures is proceeding rapidly. These critical assertions against global standardization require a strong first-order notion of culture which modern anthropology appears to be unable or unwilling to provide.

Globalization,Cultural Critique,and China

In this essay, I illustrate a way of following discussions of economic globalization into discussions of domestic national issues involving cultural critique, arguing that the character and interests of local sites for transnational exchange are key aspects of analysis and closely associated with the logic of globalization theories. The essay begins with a summary of Saskia Sassen's place-based view of globalization, while in the second section, I consider five aspects of this place-based view in light of Chinese contexts for the international exchange of cultural critique. In the final section, I offer a broader sketch of three commonly discussed views of globalized, transnational forces and their relationships to domestic issues of cultural critique.     

贯通文化视角下的墨家兼爱思想

本文是中国传统伦理思想与当代文化人类学交叉研究的尝试。通过挖掘中国先秦墨家思想的"兼爱"说,阐述其在当代全球化背景下的理论意义,并将它与当代文化人类学的跨文化概念和其方法论的研究进行贯通。同时,试图为全球化背景下的跨文化研究提供一个伦理学的出发点。     

From Multiculturalism to Cultural Voluntarism: A Family‐based Approach

In the context of the current debate on multiculturalism, this article draws on three models of state policies towards families to propose a reframing of multiculturalist policies. They are the ‘authorisation’ model, wherein the state authorises families to define and enforce family obligations as law; the ‘delegation’ model, wherein the state prescribes the norms families are to follow and delegates to families the role of enforcing them; and the ‘purposive abstention’ model, wherein the state uses the voluntary performance family norms as a tool of policy, giving them limited legal recognition within the continued application of the general law. The article considers how these models might guide policy towards communities, which can be seen, substantially, as collections of families. It favours the ‘purposive abstention’ model, which, in the context of cultural groups, could be termed ‘cultural voluntarism’.     

马克思的世界历史思想及其当代意义

全球化作为当代一个重要的经济、政治和文化现象。因为这样,有关全球化的看法,对全球化的研究,在国际和国内的学术界引发了激烈的争论。熟悉马克思经典著作的人都知道,马克思和恩格斯在百多年前所提出的"世界历史思想"与当今的全球化有着直接和紧密的联系。因此,分析和研究马克思的"世界历史思想",是理解当代全球化的需要,也是建设有中国特色社会主义的需要。     

关于维护国家文化安全的战略思考

国家文化安全问题,是一个涉及国家文化主权、民族凝聚力、综合国力以及社会稳定和经济可持续发展的战略性问题。经济全球化的趋势对国家文化主权和民族文化认同产生了事实性的挑战。维护国家文化安全要内外兼修,既要增强文化创新能力,推动社会主义文化大发展大繁荣,又要实施中华文化走出去战略,提高中国文化的国际竞争力和影响力。     

论文化矛盾与社会稳定的关系

文化矛盾是指社会思想文化领域内和人们的精神世界中的矛盾和冲突,它本质上是社会物质利益矛盾的反映,但又具有自身的相对独立性,通常表现为人们的信仰、思维、观念、意识、心理、情感等方面的一系列矛盾和冲突。文化矛盾和文化冲突是影响社会稳定的一个特殊而关键的因素,是引起社会动荡的内在诱因。全球化进程中的文化冲突和我国社会转型时期的文化矛盾,已对我国社会稳定和国家安全构成不容忽视的影响。化解文化矛盾,必须提高领导和工作艺术,正确处理实践运作中的一些重大关系。     

Democracy,children, and the environment: a case for commons trusts

This essay argues that our unsustainable degradation of the natural environment violates fundamental, democratic obligations to children. I argue, first, that obligations to children are clearer and more determinate than obligations to future generations. I then argue that our democratic obligations to children alone, which can be derived from a theoretically modest, procedural conception of democracy, demand substantial institutional reforms. Finally, I propose that commons trusts – which have received very little attention in the theoretical literature – are the best way of meeting these obligations.     

Globalization, Popular Resistance and Postmodernity

This paper asks if globalization is simply the latest reticulation of the regional, class, and cultural struggles embedded at the core of worldwide capitalist exchange. As practices of transnational businesses, national state authorities, and regional growth coalitions turn to globalization rhetorics to promote on-going commercial expansion, new networks of local activists, international migrants, and progressive intellectuals are developing their own anti-global rhetorics and practices to defend themselves, their localities, and the environment. This paper investigates how these conflicts arise, in part, out of the modes of organization at work in the world economy. That is, professional-technical experts with vested interests in the corporate groups or state offices that now organize most forms of production and consumption find their expert authority contested by popular resistances. These essentially populist movements seek to defend the discretion of ordinary people against trained expertise in choosing how localities and individuals attain valued goals, like economic equality, democratic participation, environmental balance, or cultural integrity.     

价值观念冲突探析

任何一种社会都存在着多种多样的价值观念，它们反映了社会多样的文化传统以及人们多样的生存条件、生活方式等。在市场经济、全球化以及科学技术大发展的现代社会，价值观念的多样化成为一个显著事实，多样的价值观念在交流和竞争中必然引发价值观念的冲突。本文主要从主体需要、主导地位、生存方式方面来探析价值观念冲突，体现它的深层意蕴。