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晏辉 《Frontiers of Philosophy in China》2009,4(3):385-399
In terms of life space, individuals are usually settled in different spaces according to relationships of blood, geography,
and profession. In pre-modern societies, ethics were realized through customs, conventions, taboos, magical practices, and
politics. Because this was not an open process in which rationality was sufficiently employed, non-reflectiveness and non-criticality
were its essence, and intuitions and feelings were its basic modes of existence. In modern societies, the logic of capital
movement settles groups of people according to their economic dependence, and interactions based on individuals’ desires and
self-serving calculations have become widespread and frequent. A space for public interaction and life in which rationality
is sufficiently employed and rational bases of the rules are constantly questioned thus finally came into being. Families
and villages lost their centrality, resulting in a crisis of private interactions and life, and of its system of norms.
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Translated by Liu Huawei from Zhongguo renmin daxue xuebao 中国人民大学学报 (Journal of Renmin University of China), 2008, (1): 78–85 相似文献
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在日常话语中,伪善大多是呈现负面道德评价的现象,但近年来有学者认为某些类型的伪善能够得到一定程度的容忍,比如露丝·格兰特在《伪善与正直:马基雅维利、卢梭与政治的伦理》中为政治中的"伪善"所做的颇有影响力的辩护。但格兰特认为,非政治维度的社会生活中,除了公共生活中的某些礼仪之外,伪善无法容忍,尤其是友谊、家庭等私人生活领域。借助于细化非政治维度社会生活中的伪善类型,以及对生活的复杂和脆弱的说明,可以论证即便是私人生活中也不可避免地存在伪善且能得到一定程度的宽容。 相似文献
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本文以华北太行山东麓某县某镇郄家庄一桩并不复杂的婚变个案为对象,采用社会学的分析方法,探讨了家族干预与社区舆论对乡村私人生活的双重制约,揭示了社会转型时期传统与舆论力量的张力. 相似文献
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