理性文化——法治的文化生态环境

依法治国 ,已经作为治国方略且在宪法中确立其法律地位。不过更为重要的是 ,依法治国是一种实践 ,是一个渐进的过程。要实现法治 ,就需要一个良好的文化生态环境。理性文化应是主要方面 ,它蕴含科学精神、社会契约观念、政治市场观念、思想市场观念、公民意识、权利义务观念、平等自由观念等基本要素     

国有企业不同职工群体的行为取向差异研究

国有企业内部各不同职工群体的行为取向具有差异性。工人工作状态的“饱满性”特征高于管理人员和技术人员 ,其原因主要是前者受制度和岗位规章的刚性约束较多 ,而后者的工作弹性化特征较为明显。管理人员工作状态的饱满性则随职务的提高而提高。在以正式方式对待不公正待遇方面 ,工人选择更多的是“找领导”或“依靠企业工会” ,管理人员和技术人员到企业之外寻求解决问题的多于工人。在以非正式方式对待不公正待遇方面 ,选择“忍耐、接受现实”的 ,在各层级人员中均占首位 ,相比之下 ,管理人员善于“找领导恳谈” ,技术人员则惯于“另谋高就”。     

THE SEXUAL SUBALTERN IN CONVERSATIONS “SOMEWHERE IN BETWEEN”: LAW AND THE OLD POLITICS OF COLONIALISM

Ratna Kapur’s recent book entitled Erotic Justice proposes a new politics of postcolonialism whereby the sexual subaltern disrupts the normative principles of the universal, liberal, legal domain. Kapur traces legal strategies regarding censorship, sex-work, homosexuality, sexual harassment, trafficking and migration which travel a treacherous path, countering allegations of ‘unIndian’ and Western practice with cultural histories of ‘authentic’ sexual legitimacies, towards a new politics of desire. Kapur frames her analysis through postcolonial feminist theory as providing a tool for feminist struggle, yet distinct from and disruptive of a liberal project of global sisterhood. This review deeply values the role of the sexual subaltern which disrupts the tenets of a linear, progressive liberalism. Drawing upon Indian feminist and Western feminist perspectives, the review considers how the distinct position of the postcolonial sexual subaltern subject informs the generic role of law as a tool constructing relations of domination regarding gender, sexuality, caste, property and religion. Kapur observes that both the West and the Hindu Right have engaged with liberal legal principles. This engagement, I argue, exposes and informs law as a historical and contemporary tool of gendered legal colonialism, for sisters to disrupt across the Western and Eastern terrains.Review of Ratna Kapur’s Erotic Justice, Law and the New Politics of Postcolonialism, London: Glasshouse Press, 2005, 219 pp., ￡26, ISBN 1-90438-524-9     

The Uniform Civil Code: The Politics of the Universal in Postcolonial India

This article speaks of a debate in contemporary India: that surrounding the validity of enacting a civil code that applies uniformly to all communities and religions in the state. In certain feminist arguments, such a code is seen as possibly providing a sphere of rights to Indian women that is alternative to the rights – or wrongs – given to them by the plural religious laws, which form the basis of the civil law in India. India, however, is a heterogeneous polity, encompassing a diversity of cultures and religions, some dominant and others forming minorities. Given these differences, some critics see the feminist call for a Uniform Civil Code as an essentialist move that prioritises gender over other agendas and politics. They argue that the site of the ‚universal’ in this feminist move is a liberal site that inherently excludes marginalised Others and benefits the dominant subjects in India. In my article, I contest this critique and question whether the site of the universal and its authorial subject in postcolonial India is, in fact, an exclusionary liberal ruse of power. I draw insights from the history of the formation of the postcolonial nation-state in India to posit an experience of the state and the universal within it, which is alternative to the Western liberal model. The aim of this article is, therefore, not so much to debate the in/validity of a Uniform Civil Code, as to address certain contemporary post-structuralist critiques of the site of the universal in postcolonial India and posit a departure from them, based on perspectives drawn from history.     

Before Identity, Gender and Human Rights

This is the beginning of an exploration of before as the thesis ‘before’ (temporally) and ‘be-fore’ (spatially) difference. Before denotes the origin and the desired destination. Before (in the double sense of ‘before’ and ‚be-in-the-fore’) opens up a space of pre-difference, of origin and of forgotten memory, as well as a space of desire, objective, illusion of teleology, unity, completion. Applied to the two domains of Human Rights and Sex/Gender, the space of ‘before’ yields two slightly different vistas: in human rights, a premodern, functionally undifferentiated society which had to invent human rights as its safeguards of functional differentiation. In Sex/Gender, ‘before’ brings a self-referential construction: that of ipseity, as the form of identity beyond comparison that does not play with id but with ipsum. Ipseity is inoperable but not useless. It is inoperable because it cannot be observed from anywhere without suffering rupture. It is not useless because it offers a ground for the reconceptualisation of difference, both through awe and desire.     

关于文化经济的几个理论问题

文化经济将发展为一种新的经济形态。它是在以高新科技为主导的知识经济基础上,融入人文精神,强调以人为本,以文化资源为轴心,发散式扩展的经济形态,是一种轴心经济或者网络经济。经济学必须建立起文化价值论和生态价值论,并与劳动价值论综合起来,形成现代文化经济的价值论基础,进一步解释现代经济的运行机制,为国民经济核算体系和市场价格体系提供理论依据,为合理的分配制度提供理论基础。     

再论文化帝国主义问题

由于资本主义的扩张不能完全依赖于军事征服,文化帝国主义是帝国主义的必然走向。文化帝国主义的基本结构是:器物上的文化帝国主义是基础,制度上的文化帝国主义是整个帝国主义的最终目标,观念上的文化帝国主义更具有操作的关键性。在当代,现代化的全球化将绝大多数发展中国家纳入西方的文化叙事结构之中,所有发展中国家应该不断深入研究现代化神话后面的东西,学会以全球的方式思考和行动。     

沉默--日本人的非语言交流

沉默是日本人社会交际时的重要组成部分,它可以传情达意,具有丰富的内涵。对日本人来说,相对于言语,沉默所传递的信息更能体现说话者的意图。在日本,沉默现象是高度依赖语境的传统文化的遗存,同时它也反映出日本人的集团主义和耻感文化的主题以及“以心传心”的文化直觉。     

论滇僰古道的形成及其文化传播地位--茶马古道早期形态研究

滇僰古道始于僰道(今宜宾),经昭通、曲靖到滇池,沿途保留了比其他川滇古道更多的遗迹和文物,是古代连接四川和云南的第一通道。中原商周青铜器和四川三星堆遗址的青铜器多采用滇僰古道上今永善、昭阳、巧家的铜矿,证明滇僰古道最早形成于殷商时期。滇僰古道和公元前2世纪横贯云南东西的铜鼓分布线路的衔接,证明了滇僰古道是蜀身毒道最重要的必经之路,是古代中国沟通西域的重要路段,也是茶马古道早期形态的一条主干道。秦开五尺道、汉开南夷道、汉魏晋以来的墓和碑刻、唐袁滋的出行路线、西南官话的渗透,证明滇僰古道一直繁荣到近代。     

国际文化产业的非均衡竞争与中国的竞争方略

文化产业的国际性发展是经济全球化和文化全球化的集中反映。作为一种产业,它的发展必然跟随着经济全球化的步履不断地扩大经营规模,拓展发展空间,走向世界。推进中国文化产业的国际化进程,是我国融入全球化大潮的重要途径。当今世界文化产业竞争的平台就是WTO,世界贸易组织各种现行的国际贸易协议中有关文化艺术产品的规定,作为游戏规则将对中国发生效力。