经济学的普遍性与文化多样性

“人们所知的受制于人们所不知的”。这是原名为奥萝尔·迪潘夫人的小说家乔治·桑的看法,其中阐明了由于不了解每个社会固有的文化特征而产生的对我们的经济学认识的限制。当经济学家意欲明确经济学的普遍性程度时,文化的多样性迫使他们采取谦逊原则。我们分两步考察这一问题。     

科学理性与文化多样性

科学的主要目的之一,就是要证明世界是人类理性可理解的。一般来讲,这个以理性理解为目的的企图都具有一个与科学史还有技术和哲学史紧密相关的历史。但即便有一种要把这个历史与西方历史混淆起来的倾向,如果不考虑以下两点也是有失全面的：首先,要考虑其他文化区域的贡献;其次,除了概念体系的特殊性之外,还要考虑文化尤其是科学知识的基本“传播”。     

对建构论之“文化塑造身体”的双重思考

从建构论角度来看,文化对身体的塑造不可避免且日益深入,这与人所追求的全面自由解放的目标构成了悖论。借鉴雷蒙德·威廉斯对文化的定义,对文化塑造身体的建构论进行双重思考,可以更好地把握身体的文化属性和生物属性的交融性,并有助于在身体对于人的全面自由解放的路径的维度上给出某种理论构想。     

文化多样性的假想与宗教的永恒性

国内和国际的现实不断促使公众跟从一系列离奇地千篇一律的事件、话语和评论。这些事件、话语和评论无不强调“宗教的永恒性”,引证公共当局对待基督教遗产和教会的新感情,陈述从吕克·费里到克利福德·格尔茨等知识分子——总之是世俗人士——的言论。在这些人士看来,建立在信仰和超验性之上的意义境域乃是被看做拯救现代人避免丧失文化认同性、摆脱存在危机和相对主义威胁的不可绕过的护栏。     

呵护“多彩贵州风” 保护文化多样性

《保护和促进文化表现形式多样性公约》，是联合国教科文组织于2005年10月20日举行的第三十三届大会通过的。2006年12月29日，我国全国人大常委会已正式批准了《保护和促进文化表现形式多样性公约》这部国际法。根据联合国教科文组织规定，这部新的国际法于2007年3月18日生效。中国常驻联合国教科文组织代表团代办张双鼓表示，中国希望以缔约国的身份参加将于2007年5月召开的第一届《保护和促进文化表现形式多样性公约》缔约国大会。     

加快齐文化研究开发塑造并打响齐文化品牌

最近，中共山东省委副书记王修智在我市临淄区视察齐文化研究与开发工作时强调，齐文化是淄博独一无二的历史文化资源，要搞好整体的规划、开发和建设，扬起齐文化这面大旗，塑造并打响齐文化品牌。市委副书记岳长志陪同视察。     

西双版纳傣族传统佛寺文化与植物多样性保护

人们已越来越认识到传统知识对于生物多样性保护的重要作用。本文针对西双版纳傣族的传统佛寺文化展开讨论,主要从植物与佛教的历史渊源、佛寺文化对于植物保护机制的分析以及危机现状的分析三个方面展现作为少数民族传统知识的一部分的傣族佛寺文化对于植物多样性的贡献。     

传统文化合法性的承认与民生法治的完善

承认传统文化合法性的理由在于文化进化的继承性和连续性、文化进化的多线性。承认传统文化合法性的意义在于:传统文化可以以较低成本提供生存条件,可以以较低的成本提供就业机会、创业机会,可以为弱势群体提供心灵寄托,有利于保持弱势群体适应能力和自主谋生能力,有利于保障弱势群体的选择权,有利于提高幸福指数。     

新媒体艺术在长沙市形象塑造中的应用策略研究

我国城市化进程发展迅速,各地城市竞相发展自身经济实力和软实力,城市间的竞争逐渐激烈,使得良好的城市形象塑造、良好的城市形象传播显得更为重要。立足于长沙市形象塑造,探究融入湖湘文化特质、更好地应用新媒体艺术来塑造良好城市形象的策略,打造城市独一无二的名片。     

团队文化多样性对团队创新的影响及作用机制

随着经济全球化和跨国企业的迅速发展, 越来越多的企业中开始出现具有多样性文化背景的团队。企业管理者期待具有不同文化背景的员工能在团队工作中贡献新的观点和视角, 从而促进团队创新。因此, 探讨团队文化多样性与团队创新之间的影响关系已成为近年来学术界和企业界共同关注的焦点问题。所以, 采用社会分类-信息加工的理论视角, 首先厘清团队文化多样性的理论框架, 并进一步检验团队文化多样性与团队创新之间的影响关系及内在机制; 并且, 分别从团队内部和团队外部因素出发, 探讨团队文化多样性与团队创新影响关系中的边界条件。在实践上, 研究结论也将为企业有效管理跨文化团队, 推动企业创新提供一定的理论指导。     

Social Dominance and the Cultural Politics of Immigration

We argue that conflict over immigration largely concerns who bears the burden of cultural transaction costs, which we define as the costs associated with overcoming cultural barriers (e.g., language) to social exchange. Our framework suggests that the ability of native‐born citizens to push cultural transaction costs onto immigrant out‐groups serves as an important expression of social dominance. In two novel studies, we demonstrate that social dominance motives condition emotional responses to encountering cultural transaction costs, shape engagement in cultural accommodation behavior toward immigrants, and affect immigration attitudes and policy preferences.     

Racial Politics and Cultural Identity in Trinidad's Carnival

The tendency to essentialization is common in so-called diaspora studies and their explicit acceptance of primordially based identity politics. In this critique of the volume edited by Smart and Nehusi (2000), we focus on the authors' references to Africa and Africans, and on their uncritical use of such notions as community, race, and ethnicity. The authors speak ideologically to what supposedly binds the community together; for example, common blood lines, common ethnocultural experience, common col-lective memory, common African origins, and so on. We say supposedly, for much of this idea of community cohesiveness is rather mythical or fictional. It is part of the essentialization and homogenization of Africa and Africans, and in the process, such studies do not highlight those social and structural features that divide the community. This is a common theme in diaspora studies that, whether wittingly or unwittingly, serves to legitimate the illegitimate concept of race.     

The Role of Cultural Worldviews and Message Framing in Shaping Public Opinions Toward the Human Papillomavirus Vaccination Mandate

This research examines the influence of cultural worldviews and message framing on public opinions toward the human papillomavirus (HPV) vaccination mandate. Consistent with the cultural theory of risk, we found that individuals with a hierarchical (vs. egalitarian) worldview perceived the HPV vaccination mandate as less beneficial and riskier. The hierarchy‐egalitarianism dimension of cultural worldview also interacted with message framing to influence support for the mandate. For individuals with a hierarchical worldview, a loss‐framed (vs. gain‐framed) message resulted in greater support for the mandate and more positive thoughts, whereas the reverse was found for those with an egalitarian worldview. Results concerning the individualism‐communitarianism dimension of cultural worldview showed a different pattern, however. Implications of the findings are discussed.     

Civil Religion and the Cultural Politics of National Identity in Obama's America

American civil religion (ACR) burst on to the scholarly scene in 1967, and has been periodically revived as a source of analytic insight and normative hope since that time. It posited a universalist, prophetic, nonsectarian faith, referenced on the nation, that served as both a source of unity for the American people and a discursive resource for political leaders and protest movements. Using recent political events as illustrative cases, I argue that ACR is not only a universalist, prophetic creed, it is also an expression of tribal identity that ascribes a particular character and purpose to the American people. In particular, this “tribal” civil religion has an often‐unstated assumption about the inseparability of religion, race, and national identity—that is, white, Christian, and American. Recent events have disrupted those implicit connections, leading to a vociferous reemphasis of their centrality to the national story. I maintain that neither ACR, nor recent politics involving immigration and Barack Obama's presidency, can be understood fully without considering the religion‐race‐national identity nexus.     

Scratching the Surface: Internationalization,Cultural Diversity and the Politics of Recognition

Within recent years a number of scholars have called on the discipline of psychology to expand beyond the confines of Western society in an effort to address a range of issues in an increasingly interconnected and multicultural world. While scholars interested in the internationalization of psychology have addressed both organizational and representational issues surrounding the development of a global psychology, there has been relatively little effort to understand the theoretical dimensions of internationalization. To the extent that contextualist challenges to universalism focus exclusively on ethnocentrism, these challenges fail to adequately interrogate the economic foundations of internationalization and globalization. Ultimately, a politics of recognition must be balanced with a renewed focus on the redistributive dimensions of social justice.     

Representations of the 1984 Tragedy in Punjabi Cinema: Ideology and Cultural Politics

Using medium of modern Punjabi language, this paper provides critical overview of the way in which Indian cinema has tried to grapple with the aftermath of the 1984 tragedy. The films analysed in this paper include two Hindi films Maachis, Hawayein, and three Punjabi films Des Hoyaa Pardes, Sadda Haq and Punjab 1984. The paper examines each film's underlying ideology, screen techniques and ultimately what it portrays through its narrative construction of the past. The Hindi films almost echo an ‘Indianist’ ideology – a nationalist perspective of Sikh youth rebelling against the state ultimately shown as misguided and purposeless, while Punjabi films with their more realistic linguistic and aesthetic presentation fall short of any sensitive portrayal of the tragedy. The paper concludes with some comments upon their comparative worth and weaknesses and the disjunction between the Bollywood productions and the Punjabi initiatives: the former as part of the Indian industry with its highly developed formulistic commercial orientation and the latter with little technical sophistication and resource-starved productions.