日本“无缘死”现象的根本问题研究

2010年,日本"无缘死"纪录片播出以后,日本学界将这一现象所反映的根本问题指向了传统共同体的解体。自20世纪80年代以后,日本的单身和独居人口不断增多,这似乎印证了日本的传统共同体解体一说。然而,深入分析这些数据发现,日本社会的主要单身群体并不是由离婚造成,而是由未婚导致。如果婚姻关系的成立意味着家庭共同体的再生,那么未婚就并不意味着家庭共同体的解体,而意味着家庭共同体没有再生。除了血缘以外,以地缘和业缘为基础的日本传统共同体也因为"无缘死"现象而暴露其面临的问题,但是否能称为解体则需要重新商榷。通过对日本官方数据的重新整理和分析发现,日本的"无缘死"现象所反映的根本问题并不在于传统共同体的解体,而在于共同体再生的困境。     

苏联解体的长时段考量——文明史视角的探讨

从文明史的长时段视角探讨苏联解体问题,不仅必要,且国内国际学界已有初步积累.第一,"比较-结构"方法是较早的尝试.也即,从不同历史时段条件下的多民族关系的聚合性、传统治理模式多大程度存在中介性协调机制、文明所处的区位独特性等方面差异,探视苏联解体的端倪.第二,世纪之交以来,帝国形态研究、作为文明现象的苏联总体研究、以及文明与地缘政治相互关系等领域的探讨,指出文明与帝国现象相交织,大陆性帝国中央权力式微与周边动荡的紧密关联,是导致帝国解体的重要因素;帝国抱负过大、内外挑战前所未有,则是其崩溃的经典式动因.至于把苏联现象作为一个文明单位来系统考察,观察多民族构建、思想文化与意识形态建设以及如何处理外部关系,乃为事关苏联前途的关键问题,而苏联解体也恰恰缘起于这三个重大问题.同时,文明演进过程始终难以离开各大文明间的相互激荡,如果说,苏联解体也反射着美欧等文明单位先后趋于衰落,那么古巴导弹危机、1968年捷克斯洛伐克事件、1979年入侵阿富汗这三大扩张则明显表明:帝国对外扩张与国内的体制改革进程存在着紧密的相互关联.改革停滞,无疑是导致苏联解体的诱因.第三,文明演进过程中思想史的传递、演绎,特别是若干关键范畴的承继与缺失,对文明发展具有何种意义?特别是文明结合部条件下,思想史演绎与体现为民族心理与行为特征的"极化"的文明结构这两者之间存在着何种关系?这些问题对研究俄文明与苏联解体间的关联性十分重要.尤其是对"适度"这一思想行为范畴的研讨,有利于剖视苏联解体的深层动因.第四,本质主义与非本质主义的文明研究方法似已并不限于纯学术讨论,开始参与新兴国家与既存霸权之间的合作与竞争过程.本文主张在尊重各自文明存在的客观前提下,互学互鉴,避免文明冲突.由此,从文明史的视角探讨苏联解体问题,将长时段演进与中、短时段的变化相互结合起来进行考察,有益于对苏联解体的深层结构的认知,也有益于"人类文明新形态"建设取得借鉴.     

戈尔巴乔夫现象的历史诠释——再析苏联解体的深层次原因

苏联解体之后,学界围绕苏联解体、戈尔巴乔夫功过的争论一直存在.一般认为,戈尔巴乔夫的新思维以及公开性、民主化、构建人道的民主的社会主义等理论观点的提出,扰乱了苏联原有的主流意识形态,瓦解了共产党队伍,在此理论指导下提出的急于求成的改革,造成了苏联的最终解体.但事实远没有这样简单,戈尔巴乔夫现象的出现有着深刻的历史渊源和肥沃的生长土壤.本文试图从历史角度来诠释这一现象,揭示苏联解体的深层次原因.     

“弃老”风俗在中日文学中的表现及成因——以《爸爸爸》与《楢山节考》为例

"弃老"是中日两国共有的古老风俗,尽管与"敬老"的传统相悖,但确是两国漫长的农业文明社会中客观存在的一种文化现象。日本小说《楢山节考》与中国小说《爸爸爸》中关于"弃老"的故事均能在中日民间传说中找到故事原型。"弃老"风俗中,老人或是被家庭遗弃,或是为了家庭、种群的存续和繁衍主动放弃生命,这反映了家庭养老能力在残酷的现实生活面前显得弱不禁风。通过对故事原型以及小说文本的分析,分别从物质层面与精神层面挖掘"弃老"现象的深层原因,其根源在于物资匮乏和粮食短缺,此外还受制于村落共同体形成的集体无意识等因素。中日同为东亚国家,目前又是人口老龄化颇为严重的国家,探讨"弃老"风俗不仅具有文学价值,亦有一定的社会意义。     

从新社会风险的生成及演变看日本“新冠离婚”

2020年初,新冠疫情的全球扩散与蔓延给人类社会带来了深刻的影响,世界多国出现"新冠离婚"现象。为缓解家庭压力,日本政府、企业、社会组织等进行了不同层次的治理。论其根源,"新冠离婚"是日本向"去工业化"社会移行过程中所生成的新社会风险的暴露。在这一过程中,少子老龄化的社会发展趋势促使日本女性地位得以提高,这带动了家庭转型,家庭形态及"家"之意象都发生了改变。但受传统劳动和家庭观念影响,性别差异下的"工作-生活"状态仍显失衡。后疫情时代,新社会风险在诸多因素的综合影响下还将加剧加深。为规避风险,日本短期内的实际离婚率应不会明显升高。     

战后日本人公私观的变迁

战后日本人的公私观经历了三次变迁。战后初期,随着封建色彩浓厚的近代天皇制及家族制度的解体、"灭私奉公"观念的淡化以及自由民主人权意识的上升,私的立场得到重视和强调。经济增长时期,现代化的企业组织成为日本新兴的共同体,日本传统的主从关系支配下的拟家族式的序列等级制,以及"恩情"与"奉公"的伦理融入企业制度中,日本人的奉公对象普遍指向企业,公的意识高涨。泡沫经济破灭后,终身雇佣制的传统企业经营模式受到冲击,个人能力主义上升,对企业的忠诚意识弱化,重视家庭及个人之私的趋势抬头。与此同时,对爱国心的强调、以及在国家之公与个人之私之间构筑社会公共层面的呼声,体现了日本人公私意识的新动向。     

西方学术界对苏联解体原因的研究综述

苏联演变曾经被人们称为20世纪的“历史之谜”。十余年来,国外学者,主要是欧美学术界纷纷著书立说,发表了大量有关研究苏联解体原因的著作和文章。当然,不同的人从不同的审视角度出发,得出的结论不尽相同。西方学术界对苏联解体原因的研究具有很强的意识形态特征,许多评论也未必切中要害,甚至有违苏联解体过程中的历史事实,而只是西方意识形态的直接反映。但是,西方学术界对苏联解体原因的研究在学术上依然有一定的积累,包括有一些精辟的见解。在研究苏联解体原因的过     

日本的人口问题

随着日本生产力与生产关系的发展变化,日本的人口增长模式经历了战前的"生多死多"和战后的"生少死少"两个阶段。生少死少导致日本的人口结构日趋少子化和老龄化,并进而导致日本在2005年进入"人口减少社会"。日本人口年龄结构的变迁和人口总数的减少,将从需求和供给两方面对日本经济增长产生深刻的负面影响。目前,日本利用经济手段刺激妇女多生育,但见效甚微。马克思主义认为,人口生产、物质生产和精神生产相互联系、相互影响并相互作用。日本只有采取正确、有效、对外开放的政策,使这三种生产协调一致,才能真正为解决少子化问题找到出路。     

经济利益·地缘政治·意识形态——二战后日本对华外交基点的摇摆

二战后日本对华外交的基点,在经济利益、地缘政治、意识形态等多种因素之间徘徊.冷战结束后,日本对华外交中的意识形态因素反倒变得更加浓厚.这种局面在安倍内阁的"价值观外交"中达到一个高潮,而在福田内阁时期重新进入低潮.21世纪日本的对华外交究竟将做出何种抉择?目前日本还在几种选择方案之间动摇和彷徨.     

从文化共同体到后古典民族国家:德国民族国家演进浅析

长期封建割据造成德国民族国家的形成晚于英、法等传统西方国家。其建立民族国家的路径是先有民族,后有国家。德国民族国家是建立在由血缘、历史、语言、文化等要素构成的"文化共同体"的基础上,这一文化共同体同时也构成了德国民族认同的核心要素。受到历史和地缘政治因素的影响,德国民族国家的发展道路较为特殊,这也决定了其融入西方过程的曲折与漫长。20世纪90年代,两德重新统一后,德国与其他欧盟成员国一样进入后古典民族国家形态,将主权部分地让渡给超国家共同体。德国民族国家目前需要解决的是欧盟治理结构中的"新德国问题"。     

客观性的探索与主体性的确立——“日本的哲学”课题

真正的"哲学",应该说并不是在一个背离"生命"的、抽象思辨的过程中被捏造出来的学问。倒不如说,它的本质就在于我们的"存在经验的精炼化"。日本一直以来都是站在具体事象的立场,以自身的存在经验所凝练出来的精神活动为核心,由此来展开自身的学术研究。"日本的哲学"这一研究本身应该说带有了双重内涵:第一,应该是一个学术探索,即如今要站在"哲学的"基础上来认真地、客观地重新探索日本人的"人生观.世界观"的历史传承;第二,应该说是一个哲学研究,即不局限于第一个立场,而是要在"现代"这一科学技术极度发达、文明冲突与异文化摩擦频繁发生、充满了冲突与争执的全球化人类社会之中,我们日本人面对世界必须形成一种主体性的自觉,必须提出并树立起一种新的"哲学性"的"人生观·世界观"。     

从传统文化探析日本人的和谐观

日本传统文化不仅揭示了日本的历史变迁、社会风貌与生活艺术,更渗透着日本人的思想体系与价值观念。"和"是日本社会价值体系中最重要的价值观。它根植于日本传统文化,是贯穿于日本传统文化的主旋律。纵观日本传统文化,追求和谐的理念与境界不断缔造着"和"之韵与美,更构建着日本人的和谐观。     

俄罗斯民主化时代的政治腐败--再论"民主不是万应灵丹"

苏联解体后以叶利钦为首的民主改革派所推行的“民主化加私有化”改革,非但没有得到如民主崇拜者所料想的那种“清除政治腐败”、“倡行社会公正”和“振兴国家经济”的效果,反而使俄罗斯陷入了比苏联时期有过之无不及的政治腐败;其结果,导致黑社会组织横行无忌,社会公正被藐视和践踏,经济发展捉襟见肘,国际地位一落千丈的窘境。这种情形不啻是对“民主万能”神话的辛辣嘲讽,其原因有必要引起学术界的反思。     

朝鲜族乡村社会的集中村建设及其社会共同体的质变

城镇化进程将导致传统村落共同体的解体与巨大社会变迁.引导乡村社区的整合与重构,摸索乡村社会可持续发展模式是必要的.朝鲜族乡村社会在城市化进程中经历了巨大社会变迁.为了克服社会变迁带来的阵痛,朝鲜族社会自发组织起集中村建设运动,通过集中村的形式实现就地城镇化的道路.尊重经济结构形式与社会共同体形式之间关系的规律,成为城镇化背景下乡村社区重构的关键因素.集中村建设经验对于处于社会转型期的中国乡村社会,具有启示性的意义.     

Determinants of Happiness in Japan and the Netherlands: Macro and Micro Analysis and Comparison

It is often said that the Japanese happiness is lower than that of Europeans. However, sufficient discussion has yet to take place with consideration of differences in social forms as a background factor. In this study, therefore, by leveraging comparative international surveys, we empirically study and compare the factors that affect happiness in Japan and in the Netherlands, a country which has a higher happiness level than other European countries, from both macro (country level) and micro (individual level) perspectives.

This paper focuses on life evaluation as happiness. It was confirmed through the results of our macro analysis that social support (i.e., having relatives or friends you can count on to help you when you are in trouble) is the factor that significantly improves the level of life evaluation both in Japan and the Netherlands compared to other countries. In addition, change of the logarithmic value of GDP per capita in Japan is negative and statistically significant, which coincides with the Easterlin Paradox claim that more income does not bring greater happiness. On the other hand, we were unable to confirm the Easterlin Paradox in the Netherlands, in which change of the logarithmic value of GDP per capita is positive, though not statistically significant. Furthermore, our longitudinal data analysis in this paper also revealed that healthy life expectancy and generosity are insignificant, although their significance has been claimed in earlier studies (e.g. Helliwell et al, 2017).

Although our macro analysis found social support is important both for Japanese and Dutch happiness on average, the results of our micro analysis have revealed different views and structure of society; the Netherlands is a welfare society in which the public sector and the citizens support each other, and Japan is a welfare society which is based on support provided by community including families and the local area. In other words, the Netherlands showed greater trust on others in general (general trust) than Japan, and Japan showed greater trust on families (family trust) than the Netherlands, a factor that had an influence on happiness levels of individuals in the respective countries. That is, while the Netherlands’ vision of a welfare society is based on “individuals and the public,” under which the independent citizens take the initiative in supporting each other, Japan’s vision of welfare society is based on “community,” under which families have a duty to support each other. In Japan, where freedom of choice is more limited than in the Netherlands, people who have more freedom of choice were found to be happier.

In order to improve happiness in both countries, we need to strengthen social support based on their respectively unique visions of welfare society rather than resorting to income-boosting economic policies. In doing so, the key for Japan would be whether or not the system can be reformed in such a way as to allow freedom of choice to individuals.     

"Real Solemn History" and its Discontents: Australian Political History and the Challenge of Social History

The relationship between Australian political and social history has received little historiographical attention. Political history has been lauded or, more often, dismissed as traditional historical practice, while from the 1960s social history took its place as a catch-all phrase for various "new" histories concerned with everyday life. This article examines the place of political and social history in the nascent Australian academic historical profession of the 1950s to the early 1970s, and then explores the impact of the new social history on academic political history. It will suggest that while there was only limited exchange before the late 1980s, in the last twenty years social history has contributed modestly to a reconstituted understanding of political history as part of lived experience.
"[…] I can read poetry and plays, and things of that sort, and do not dislike travels. But history, real solemn history, I cannot be interested in. Can you?"
"Yes, I am fond of history."
"I wish I were too. I read it a little as a duty, but it tells me nothing that does not either vex or weary me. The quarrels of popes and kings, with wars or pestilences, in every page; the men all so good for nothing, and hardly any women at all — it is very tiresome: and yet I often think it odd that it should be so dull, for a great deal of it must be invention […]". ¹     

Health promoting schools: A quiet revolution in young people's health and education in Latvia

Abstract

The World Health Organization has operationalized health promotion in schools through a Health Promoting Schools (HPS) ideology that proposes that the entire school setting must support student well-being and health through the curriculum, the school environment, and links with family and community. In this paper we trace the development of HPS ideology in Latvia and evaluate its successes. We note that HPS has developed the required administrative infrastructure, a health education curriculum, and has successfully implemented health projects, particularly around lifestyle health issues. It has been less successful in establishing links with parents and the community.     

石原现象及其成因分析

石原现象是日本国内政治环境整体"右倾化"的具体表象之一,以其所代表的右翼势力为主要依托,其主要特点是思想上体现右倾与民族主义情结,行为上进行组织整合、企图问鼎国家政权,在政策主张上修宪、改变国家制度以及外交上的排外反华等;其产生与持续演化,受到日本的经济萧条、政党制度、社会思潮与日本文化的特性等诸多因素共同作用。石原现象不仅冲击了日本政局、毒化了日本社会,也严重损害了中日关系,必须引起重视与警惕。在安倍当政且日本第三极势力崛起后,注重研究石原现象是审视日本内政外交之间多元互动、应对日本在整个国际格局中非良性作用渗透的重要参照物。     

Individuals in the Japanese cultural context

In recent years Japanese ways of thinking and behavioral patterns have changed considerably. Perhaps most important, according to Hayao Kawai, Director‐General of the International Research Center for Japanese Studies in Kyoto, has been a change in the relationship between individuals and society as a whole. This change will be worthwhile if it unleashes the initiative and capability of each individual for the good of society, Kawai says, but if it should give rise to an unfettered form of egoism, Japan is bound to end up with serious social problems. Japanese people are raised to be aware of the totality of relationships between people, so Japanese society presents a model of man in society that is quite different from the individualistic model of Western society. The task is to live with both world views, and constantly seek better ways to deal with the changing outside world.