The future of technological law: The machine state

Advances in technology will challenge and change the current manner in which legal regulation occurs. It has always been possible to describe governance and law as a form of technology in itself, but the growth of digital technologies provides a new means by which to regulate the population. This article posits the theory that the inherent characteristics of technology will become inherent within the digitisation of law. As law becomes an increasingly digital entity, it will become more concerned with perfect reproduction of law upon the person, and so more encompassing in its scope. In addition, the increasing use of digital technologies in augmented reality, in 3D and 4D printing both in solid and biological matter, poses a fundamental change in the regulatory relationship between the State and the individual – a challenge the State will need to address.     

吉登斯民族主义思想的三维透视

民族主义是吉登斯现代性思想的重要组成部分,在西方学术界产生了较大的影响。吉登斯对民族主义概念的界定体现在对民族主义的地位、起源、涵义和动力等的分析上,对民族主义兴起的解释体现在对个体心理系统的构成、本体安全的维护机制和现代社会变迁等的分析上,对民族主义特性的诠释体现在对民族主义与主权、公民权之间关系的分析上。     

吉登斯社会分层理论述评

吉登斯的社会分层理论集中体现在他的阶级结构化理论中。它以市场能力与准技术关系为轴心进行社会分层,将阶级关系作为一种社会结构,在阶级活动和阶级结构的互动中考察各个阶层的流动。依据“分工的规律是阶级划分的基础”的原则,可以解析其理论认识上的得失,阐明其理论在中国当前构建和谐社会中的现实意义。     

全球化、个人与生活政治--吉登斯关于全球化的进一步思考

吉登斯提出了"现代性的根本后果是全球化"的论断,他还对全球化做了更进一步的思考,探讨了全球化和个人之间错综复杂的关系.吉登斯在阐述了全球化与个人相互塑造的过程中,提出"生活政治"的观念,探讨了个性自主性等问题.具有重要现实意义,应加以重视.实际上,生活政治虽然有助于个体的自我实现,但它不能解决不平等、剥削等问题,此类问题的解决仍需诉诸解决政治.     

Travelling with vehicular ideas: The case of the third Way

In all the various debates around Anthony Giddens's Third Way sequence, few attempts have been made to characterize its logic and impact as a type of discourse, a certain mode of ideas-work. The first dimension of this paper involves deploying Thomas Osborne's categories to depict the Third Way as a ‘vehicular’ idea, with the intellectual style of Giddens himself correlatively framed as that of a new sort of ‘mediator’. In these terms, the essential inclusiveness and indeterminacy of the Third Way series of texts is illustrated, and the issue of what counts as ideas ‘success’ in the vehicular mode is broached. Second, in line with the inherent mobility of vehicular ideas, I identify the keynote shifts in Third Way thinking over time, including the sociological register that it occupies, its pragmatism and its relationship to New Labour politics. In a third phase, the article takes up questions about the role of the critical intellectual today and the practical, though not theoretical, recovery of ‘ideology-critique’ in appraising ideas like the Third Way. The scope and limits of the very notion of ‘vehicularity’ itself are central to this discussion.