五四青年教育探析——新文化运动倡导者的青年教育特点

在五四爱国运动中发挥了重要作用的五四青年的成长,离不开新文化运动倡导者的教育培养。新文化运动倡导者在五四青年教育实践中,体现出:充分信任青年,寄希望于青年,重视实现青年价值;以平等对话的方式,导引知识,启发青年思考,帮助青年认识真理、发现真理,重视唤起青年自觉;鼓励青年积极作为,热情支持青年行动,身先士卒,重视引领青年践行等三个方面的特点。     

从文本注释到文化传播——由莫言短篇小说的日译本谈起

藤井省三和吉田富夫为莫言作品的日本译介做出了巨大贡献，但二者的译本在翻译策略、语言风格、以及细节构成上存在着诸多差异。单就“注释”而论，藤井省三较多关注对中国历史文化现象的解释，吉田富夫则把重心放在了词汇本身，这种注释策略的差异也在日本读者中间产生了不同的反应，影响了各自译本的传播和接受。由此，从传播学的角度来看，中国作品外译应该遵循“读者优先”原则，在挑选适当原本的基础上，平衡“异化”和“归化”的比例，加强中外译者的交流合作，采用贴近对象国读者的表述，以便更好地推进中国文化“走出去”战略。     

想象的建构与诗意的反叛——20世纪30年代上海文学的大众文化意蕴

20世纪30年代的上海呈现出极其活跃的大众文化现象。市民、职员中层消费群体的崛起和壮大,滋生和推动了大众文化的繁荣。普通民众藉此实现情感释放,也促进了中国现代化／现代性的发展。该时期的大众文化也存在矛盾与悖论——在欣赏、效仿租界的西方文明时,又有一种反现代的情绪,并产生乡土怀旧情结。但这种“回归”是暂时的、想象性的情感,由于大众文化过度的商业化和娱乐性,共最终表现为对社会现实想象性的建构和诗意的反叛。     

新文化运动中对贞节观的理论批判

古老的贞节观念影响、控制中国女性几千年,甚至深入到社会的各个角落.它不仅仅是一种社会意识,更形成了评价女性的价值尺度、道德体系中最基本的内容.新文化运动以其巨大的冲击力摧枯拉朽地破坏着传统旧中国的封建传统,其中就包括清算古老贞节观念的内容.先觉者们办刊物,发文章,打破了性禁忌的坚冰,从理论上批判贞节观的腐朽,并大力提倡新的婚姻道德和性道德,使这笼罩在中国女性身上的巨大黑影终于开始慢慢消褪,不再面目沉重狰狞.当然,要彻底解决此问题毕竟还需假以时日,不能企望毕其功于一役,但新文化运动对贞节观念的祛魅之功是怎样估量都不过分的.     

文化权利:公民权利的社会基础

西方国家政治自由民主和市场经济取得稳定发展的同时,国内少数民族文化权利问题开始成为主要矛盾。西方主要的三派政治理论分别从不同的立场提出解决少数群体文化权利问题,其中自由主义的多元文化政治理论提出少数民族自治来实现公民权利平等的社会正义理论。但是这些主张与国家普遍公民权发生冲突,进而影响到自由民主价值和政治制度稳定。因此,自由主义的民族政治理论只有进一步地探讨如何有效地处理民族国家的一元文化要求与多元文化的社会现实之间的矛盾,保障少数民族公民权利和公民文化权利和睦相处才能真正解决国家内部的民族问题。     

公民文化视野下的政府信任研究

本文基于中国综合社会调查(CGSS)2005年的数据,通过多层次模型考察市场转型过程中国城市居民的政府信任的影响机制。研究结果表明,城市居民对政府信任存在区域差异。在区域差异前提下,除教育程度、收入和社会经济地位变化等因素对政府信任的影响具有显著性外,社会信任对政治信任具有很大影响。可见,由于民众的社会参与而产生的社会信任会产生溢出效果,可以促进民众对政府的信任。     

人权的普遍性根据与实现人权的文化前提

人的自由的绝对性使人拥有绝对的人权,维护与实践人权作为一种自觉的要求,要以对人的自由本质与绝对权利的自觉为前提,也就是要以启蒙文化为前提,而启蒙文化需要由文化启蒙来造就.这意味着,既不可能以武力推行人权,也不可能以任何文化传统的特殊性为借口拒绝人权.人权的绝对性与民族主义国家理论并无学理上的关联,一个主权实体内部的人权...     

From Text Annotation to Cultural Communication——from the Japanese Translation of Mo Yan's Short Stories

Syozou Fujii and Tomio Yosida have made great contributions to the translation and introduction of Mo Yan's works in Japan.However, there are many differences in translation strategies, language styles and other details between the two versions.As far as "annotation" is concerned, Fujii has paid more attention to the explanation of Chinese historical and cultural phenomena, while Yosida has focused on the vocabulary itself. This difference in annotation strategies has also produced different reactions among Japanese readers, affecting the dissemination and acceptance of their respective translations.Therefore, from the perspective of communication, the translation of Chinese works should follow the principle of "reader first", balance the proportion of alienation and domestication, strengthen the communication and cooperation between Chinese and foreign translators, and adopt the expression close to the readers of the target country, so as to better promote the "going out" of Chinese culture.     

和谐社会视域下的农村政治文化建设

农村政治文化建设是新农村建设的内在要求。当前,宗族观念盛行、民主法制观念淡薄、政治参与意识淡薄等因素制约着农村政治文化的发展。发展农村政治文化,应进在促进农村经济发展的基础上,加强相应制度建设,加强对农民的政治教育,并拓展农民政治参与的渠道,引导其积极参与民主政治的实践。     

‘Done to death by father or relatives’: Irish families and infanticide cases, 1922–1950

In February 1929 the Bishop of Ossory commented on the fact that in Ireland illegitimate infants were often ‘done to death by father or relatives’ (Irish Catholic, 16 February 1929). There were many instances where family members of unmarried women who gave birth were the sole defendants or co-defendants in infanticide cases in post-independent Ireland. Although illegitimate infants were ‘done to death’ by their fathers in a number of cases that were tried at the Central Criminal Court in Dublin between 1922 and 1950, this article will focus on cases where infants were murdered or suspected of having been murdered by relatives of the birth mother both in the Twenty-Six Counties and in Northern Ireland (Irish Catholic, 16 February 1929). For the purposes of this article I have referred to the murder of illegitimate infants as ‘infanticide’ even though there was no separate charge of infanticide in the Irish Free State until 1949. The English infanticide acts of 1922 and 1938 also applied to Northern Ireland. This article discusses the motives of the relatives of single mothers who played a part in the deaths of illegitimate infants. Unmarried motherhood was severely frowned upon in Ireland and the relatives of single pregnant women assisted their female kin in destroying the evidence of extra-marital conception in order to protect the family's honour and moral reputation in the wider community. The records of infanticide trials provide a great deal of insight into the ways in which mainly working-class families dealt with the strain of pregnancy outside wedlock in Ireland between 1922 and 1950.