论我国传统文化在现代化中的张力

中国的现代化与传统文化有着千丝万缕的联系,现代化的启动有其特殊的文化背景;在现代化过程中,传统文化中的一些思想观念与现代市场经济运作要求相结合而显现出极大张力;全球化浪潮中,中国传统文化不仅要张扬民族文化个性,而且要在与西方文化的交流对话中,追求民族特质文化的魅力.     

试论社会转型期的领导文化建构

在社会转型期 ,加强领导文化建设 ,对保证党及其领导的社会主义现代化事业的兴旺发达具有极为重要的战略意义。领导文化的社会功能在于对社会发展具有推动作用 ,对领导行为具有决定作用 ,对公众意识具有引导作用。现代领导文化的核心内容包括领导制度文化、领导行为文化和领导观念文化。建构有中国特色社会主义的新型领导文化应当坚持以马克思主义科学理论为指导原则 ,以批判继承、综合创新为根本方法 ,以社会主体全面发展为价值目标。     

大小凉山彝族杀年猪的祭祖仪式及象征意义

杀年猪是我国许多民族的传统风俗,有的民族杀年猪只是为了过年期间的餐桌上更为丰盛而已,而大小凉山的彝族杀年猪却不仅仅是为了大快朵颐,还有着更特殊的祭祖仪式和宗教价值.从杀年猪的仪式可以窥视到彝族原始崇拜的一角.     

日本及中国的稻作文化与祭祀

中日两国历史久远的稻作文化及相关的祭祀,虽有地域、民族的差异,但也有不少类似之处.这与文化的传播与交流不无关系.通过实证性、复合性的比较研究,可以阐发东亚稻作文化的一些共同特征.     

毛泽东的中西文化比较观

本文对毛泽东的中西文化比较观的探讨,从三个层面展开.首先阐述毛泽东的中西文化比较研究重在揭示古今之异,亦即把握封建文化与资本主义文化的对立;其次通过对毛泽东早年有关论述的具体分析,以说明毛泽东的中西文化的比较研究尤其关注中西文化在道德方面的差异,借以强调中国文化为伦理形态的文化,不重视知识论意义上的文化,只重视道德文化;再次阐述毛泽东的中西文化比较研究不是一种纯理论的探索,而是为了提倡向西方学习.     

Pain,pleasure and bridal beauty: mapping postfeminist bridal perfection

Despite renewed media attention on the wedding, and the emphasis that this pays to bridal performance, feminist analysis of wedding culture has made few inroads. Accounts are needed that understand women's experience of the wedding day, the narrative of becoming the bride, and the way this takes place against a backdrop of postfeminist ambivalence, where traditional wedding practices are re-fashioned through discourses of (consumer) choice and empowerment. In this article, we draw on qualitative data collected with five married women from the Netherlands, who spoke to us about their wedding day and their experience of being/becoming brides. We show how retraditionalisation shapes a new romaticisation of wedding day storytelling, constructed through transformation and the experience of beauty. In analysing these narratives, we show how postfeminist bridal perfection comes to anchor the subjective and affective power of ‘the wedding’ in contemporary culture.     

Under construction and highly contested: Islam in the post-Soviet Caucasus

While scholarship on Islam in the Caucasus has focused on the late Soviet religious revival – the rise of Salafi jihadism and religious radicalisation in the northern part of these strategic crossroads – no study to date has addressed the discursive struggle over the social functions of regional Islam. This article deconstructs these discourses in order to examine the very varying, and often conflicting, representations of Islam advocated by various actors across the region and within particular republics. The article highlights the contested functions of regional Islam against the background of a religious revival that is still a work in progress.     

Real and unreal masculinities: the celebrity image in anti-trafficking campaigns

Numerous scholars note the highly gendered nature of anti-trafficking responses. Much of the literature exploring anti-trafficking campaigns, however, focuses on the objectification of women and their placement as abject bodies, objects of violence, in pain and to be pitied. Nevertheless, few scholars explore how these campaigns portray men and shape masculinities. Using as example a highly publicised online anti-trafficking campaign, ‘Real Men Don't Buy Girls’, this article responds to this gap in the literature by exploring depictions of masculinities through this prominent anti-trafficking public service announcement. The article observes that this announcement serves not to reshape gender performance around trafficking, but instead further reproduces existing gender structures and power relations underpinning trafficking and child exploitation. It observes that the campaign re-instantiates hegemonic masculinities – framing men enacting this masculine form as ‘real men’ – while encouraging men to embody a virile, successful, consumerist, controlling, and patriarchal manliness. We observe that these characteristics are notably assigned to celebrity men. Meanwhile, it is noted that men who buy girls are set in binary opposition to these real men, being shaped as faceless, un-described, deviant, and ‘unreal’. The result is that the campaign not only patterns masculinities, but also objectifies the objectifier as well as women, recreating a gender ordering in which women and girls remain disempowered, and buyers of girls are ultimately denied subjecthood and thus the ability to change. This article, therefore, uses this one case study to call for anti-traffickers, researchers, and scholars to urgently consider, research, and reshape portrayals of masculinities in anti-trafficking literatures. It calls for greater diversity and fuller account for a broader spectrum of gender representations in the visual representations of those involved in, and responding to, human and child trafficking, in both our scholarly work and public action.     

贝克的风险社会理论及其启示——评《风险社会》和《世界风险社会》

乌尔里希·贝克的风险社会理论是一种重视制度面向的社会学批判理论,其认识论基础是反思的现实主义,其理论预设是等级秩序的存在.中国以一种特殊的方式开始进入风险社会.风险社会理论透视出中国在现代化反思能力、法律系统、科学理性和社会理性的互动、环境法基本原则方面存在一些问题.     

论河北文化的现代建构

文化的现代转型是社会现代化的基础,河北文化追求的现代性是体现人与自然和谐、社会公平公正的现代性,文化主体对河北传统文化的自觉认知是文化现代建构的基础,博采众长、开拓创新是行河北文化的现代建构的必要条件。