马克思与现代性问题

马克思作为生活在现代性盛期的思想家,对现代性做了深入的诊断和批判。作者认为,马克思不是一个狭隘的对资本主义进行功能主义批判的制度分析论者,而是一个现代性的辩证的批判者。首先,他继承了个人自由和全面发展的现代性规范理想;其次,他通过对资产阶级法治国家和市民社会的批判,揭示把现代性理想与资本主义现代化的内在矛盾,并从这一批判中揭示现代性的新的出路,即社会主义和共产主义。这一方案虽然在现实中面临着许多理论和实践难题,但仍然构成我们今天现代性话语不可超越的视域。     

现代化求索与现代性反思

在近代以来的社会思想中,在将“现代性”作为一种价值目标和作为一种经验性“问题”之间,有过几度变奏。当代西方社会理论从后现代、坚持并拓展现代性和（文化）保守主义等三种不同立场出发对现代性问题进行了反思。在现代化的求索和现代性的反思中存在着一个共同的诉求：解放。     

A contemporary interpretation of Marx’s thoughts on modernity

Unlike some western scholars who limit their interpretation of modernity and its source to conceptual, cultural, value, and psychological dimensions, Marx pointed out that modernity came mainly from modern production system. Starting from the historical context of his time, Marx explored various aspects of modernity and pointed out that modernity was inherent in the logic of capital, resided in the process of historical evolution, arose in social conflicts and segmentation, and presented itself in a global horizon. The logic of capital, the historical viewpoint, the theory of contradiction and a global perspective are fundamental in Marx’s analysis of the problems of modernity. Marx’s ideas of modernity are methodologically significant to the construction of modernity in contemporary Chinese society. __________ Translated from Zhongguo Shehui Kexue 中国社会科学 (China Social Sciences), 2005 (4) by Xing Lijun     

Modernity and childrearing in families of Gujarati Indian adolescents

Over the last two decades, researchers have devoted increasing attention to the role of cognitive factors in parenting. These cognitive mediational models focus on the role of attitudes, beliefs, and knowledge in influencing parenting behaviours. A cognitive factor that contributes to cultural variation in parenting is attitudinal modernity—a broad concept that refers to the “Westernization” of attitudes in such diverse areas as gender role conceptions, political attitudes, attitudes toward authority, the family, and religious beliefs. Modernity has been most useful in describing the attitudes of individuals from countries undergoing the rapid social and economic changes that accompany industrialism and urbanization. The present study focused on India—a country currently undergoing such changes. Despite the wide range of modern and traditional beliefs among contemporary Indian parents, our understanding of the determinants of these individual differences is limited. The purpose of the present study was to examine the relation between modernity and parental childrearing practices, as well as to examine the relation between adolescent modernity and parental childrearing. Mothers, fathers, and adolescents in 50 Hindu, Gujarati families completed questionnaires about the modernity of their attitudes and were interviewed about parental childrearing practices. Parental and adolescent modernity were highly correlated. Moreover, parental modernity predicted the nature of parental childrearing values and practices, and parental childrearing values predicted adolescent modernity. Although the findings varied somewhat for mothers versus fathers, parental modernity was associated with individualistic childrearing values and practices, and parents who valued individualistic characteristics in their adolescents had sons and daughters who reported the highest levels of modernity. Implications for understanding the role of mothers and fathers in the socialization of modernity are considered.     

Comparative research on individual modernity of adolescents between town and countryside in China

A test of 300 young students on individual modernity in China was carried out. The results indicated that there was a significant difference in individual modernity between the students from town and those from the countryside, as well as between males and females. There were also differences in individual modernity between each two of the levels of education. The students from town were more modern than those from the countryside. The males were more traditional than the females. With the rising educational level, the students' traditionality will decrease and modernity will increase.     

Modernity and its imbalances: Constructing modern selfhood in the Mata Amritanandamayi Mission

This article explores the orientations towards ‘modernity’ among devotees of the popular female guru in contemporary India, Mata Amritanandamayi. It examines the understanding of modernity popularised by this guru and shows how this understanding informs the world views and lifestyles of her Indian followers. These followers, most of them educated, middle-class urbanites, are exposed to modernity in their everyday lives. The understanding of modernity in the guru's fold leads devotees to idealise a form of selfhood that allows expression for their faith and emotions and that thereby facilitates the transcendence of the so-called ‘imbalances' of modern personalities and lifestyles. The realisation of this form of selfhood does not mean a rejection of modernity. Instead, it purportedly better equips followers to cope with the stresses of modernity. This article analyses the logic that underpins this view of modernity, and the different interpretations, within this guru's fold, of the modern West and of its relationship to India.     

A measure of individual modernity

Individual modernity may be defined as a syndrome of attitudes and beliefs, including progressivism, secularity, optimism, future-oriented perspectives, and a sense of personal efficacy. Measures of individual modernity have frequently been used in sociological and cross-cultural inquiry, but less attention has been paid to these devices by psychologists. An attempt was therefore initiated to construct- a new, brief index of modernity suitable for group administration and as free as possible from nuisance relationships to generalized distrust and anomie. An 8-item scale appearing to possess the desired attributes was developed on samples of 80 males and 139 females. Tentative norms were derived from a new sample of 766 subjects, and preliminary interpretational information was presented.     

Modernity and its imbalances: Constructing modern selfhood in the Mata Amritanandamayi Mission

This article explores the orientations towards ‘modernity’ among devotees of the popular female guru in contemporary India, Mata Amritanandamayi. It examines the understanding of modernity popularised by this guru and shows how this understanding informs the world views and lifestyles of her Indian followers. These followers, most of them educated, middle-class urbanites, are exposed to modernity in their everyday lives. The understanding of modernity in the guru's fold leads devotees to idealise a form of selfhood that allows expression for their faith and emotions and that thereby facilitates the transcendence of the so-called ‘imbalances’ of modern personalities and lifestyles. The realisation of this form of selfhood does not mean a rejection of modernity. Instead, it purportedly better equips followers to cope with the stresses of modernity. This article analyses the logic that underpins this view of modernity, and the different interpretations, within this guru's fold, of the modern West and of its relationship to India.     

Church and Culture: Protestant and CatholicModernities

This article reviews the church and culture relationship developed in Gaudium et Spes and Lumen Gentium and proposes a Catholic account of modernity as a way in which the contemporary mission of the church in today's culture can be creatively and faithfully carried forward. After an initial outlining of the definitions of church and culture proposed by the Vatican documents, I then go on to position my proposal of a Catholic modernity in relation to some important current accounts of the church and culture relationship that tend towards a rejection of secular culture. I argue that Protestant accounts of modernity have dominated in philosophical and sociological theories and draw on my previous work on Max Weber to illustrate the significance of this for developing a Catholic account of modernity. I conclude by sketching some of the important issues which would need to be addressed in formulating a systematic account of a Catholic modernity.     

项目反应理论在编制现代性量表中的应用

项目反应理论（ＩＲＴ）是近年来探讨较多的一种心理测量理论。由于其所具有的一些优于经典测验理论（ＣＴＴ）的特性,正得到愈来愈多的重视和应用。该研究旨在应用ＩＲＴ来编制现代性量表。人的现代化是整个社会现代化过程中不可缺少的部分,因此编制衡量人的现代性的量表有一定的理论和实践意义。研究结果表明,应用ＩＲＴ编制量表,在满足假设的情况下,可使量表既简便,又有较高的精度,效度研究表明本研究编制的现代性量表有较高的效度。     

Critique of modernity in the philosophy of Nishitani Keiji

This article analyses Nishitani Keiji’s persistent critique of modernity and how it intertwines with other issues—such as nihilism, science and religion—in his philosophy. While Nishitani gained some notoriety for his views on overcoming modernity during WWII, this article will look at his relationship with the issue more in the scope of his whole philosophical career. Pulling together various strands that weave through Nishitani’s treatment of modernity, its relation to nihilism and his views for overcoming both, we find that it motivates his themes of Heideggerian critique of technology and Nietzschean redemption of tradition that combine with a reverse-Hegelian search for an originary ground that is grasped via existential realisation revealed through religious praxis. However, Nishitani’s approach raises some problematic questions on the social level due to the way it conceptualises modernity through a Nietzschean lens that leaves little room for modernity as a social and political phenomenon.     

THE CATHOLIC IMAGINATION AND MODERNITY: WILLIAM CAVANAUGH'S THEOPOLITICAL IMAGINATION AND CHARLES TAYLOR'S MODERN SOCIAL IMAGINATION1

This essay argues that William Cavanaugh's ‘Theopolitical Imagination’ uncovers some of the possibilities latent within the Catholic imagination. While his critique of modernity is often persuasive, this essay questions whether Cavanaugh's assessment of modernity can be complemented by a more differentiated approach. What Charles Taylor provides is both a bolstering of Cavanaugh's thesis about the power of the imagination and an alternative: that there is a way of thinking about the relationship between the Church and modernity other than in dialectical terms – namely a ‘Ricci reading’ of modernity.     

我国青少年学生观念现代性的研究

本研究采用英克尔斯编制的ＯＭ—１２量表（修订）,测查了重庆、兰州、广州等地城乡７７４名中小学生观念的现代化水平。结果发现：我国青少年观念处于中等现代化水平;不同城市和城乡等生活环境对小学五年级和初中二年级学生观念现代性的影响极为显著,但对高二学生的影响不显著;性别对观念现代性的影响不显著。     

现代性的运作机制:反思性唯我主义

反思性唯我主义是现代性的运作机制;现代性的一些基本现象,技术主义、资本主义、自由主义和历史主义只有根据反思性唯我主义才能得到恰当的理解;要克服现代性的困境即普遍的异化现象和虚无主义,首先要克服反思性唯我主义。     

Modernity and Postmodernity: The Characteristics of Postmodern Cultural Media

From the academic frontier of modernity and postmodernity,the author aims at exploring the fission between modernity and postmodernity and also the characteristics of postmodern cultural media from a philosophical vantage point.This paper illustrates three aspects of Western modernity:individual modernity,social modernity,and instrumental modernity,and it also clarifies the issues in modernity,starting by explaining three forms of the cultural fission:avant-garde,modernism,and postmodernism.The paper then demonstrates that the rise of postmodernity represents a new transformation and new characteristics of contemporary Westem spirit,namely,the collision and compatibility of various concepts,in which popular culture and high culture,mass culture and elite culture,fashion and games as well as noise and silence have constituted an uncanny landscape of cultural media.This eerie landscape displays the indeterminacy of language,culture,art,consciousness,and aesthetics.From the perspective of theoretical innovation,the author proposes that the postmodem cultural media always displays its commodity and instrumentality,plays and entertainment,anti-culture and anti-art,replication and fabrication logically and practically as an outcome of post-industrial society.In conclusion,three critical issues are addressed:personal spiritual belief,the development of mass culture,and aesthetic principles.The postmodem cultural media has deeply influenced traditional culture,aesthetics,and how they are evaluated,resulting in cultural conflicts and a humanistic dilemma in the world of contemporary capitalism.     

Methodological and theoretical issues on psychological traditionality and modernity research in an Asian society: In response to Kwang-Kuo Hwang and beyond

Three objectives are addressed in the present study. First, the methodological and conceptual aspects of my long-term research program on psychological (individual) traditionality and modernity in Taiwan are briefly reviewed to provide a background for systematically responding to Kwang-Kuo Hwang's critique of the research program. Second, my reply to Hwang is made in terms of five major issues, viz. the methodological approach adopted, the theoretical or conceptual basis, the explanation of the discontinuity between individual traditionality and modernity, the semantic opposites and psychological opposites, and the conceptual evaluation of the traditionality and modernity items. Third, a plea is made for conducting more and better studies on individual traditionality and modernity in developing Asian countries. Methodological and theoretical issues are further discussed and clarified for the sake of conducting methodologically and theoretically sounder research in this area.     

Is analytical psychology a religion? Rationalist and romantic approaches to religion and modernity

The relationship between analytical psychology and religion is part of the larger issue of the relationship between modernity and religion. There are three main views on the issue. The fundamentalist position sets religion against modernity and opts for religion over modernity. What I call the 'rationalist' position likewise sets religion against modernity but opts for modernity over religion. By contrast to both views, what I call the 'romantic' position reconciles religion with modernity. Rationalists maintain that religion can exist only in so far as it serves as an explanation of the physical world, which the rise of science now precludes. Romantics maintain that religion, while serving as an explanation of the physical world till dislodge by science, is at heart anything but an explanation. The toppling of the religions explanation by the scientific one, far from dooming religion, prods religion into making explicit what it has in fact been all along. By this categorization, Jung is overwhelmingly a romantic. For him, the function of religion has always been more psychological than explanatory, and the rise of science does not preclude the continuing existence of religious myths as a psychological rather than an explanatory phenomenon. For those for whom science does spell the demise of religion, secular myths can replace religious ones, and those secular myths are more secular versions of religions myths than secular alternatives to religions myths. Yet even if for Jung religion can still exist today because religion is in fact psychology, it does not follow that psychology is therefore a religion.     

Critique of the methodology of empirical research on individual modernity in Taiwan

Yang's 1974 to 1991 research on individual modernity and traditionalism in Taiwan is examined and the methodology for developing measurement instruments in this program critiqued. It is proposed that the proper strategy for research on indigenous psychology is to analyze a culture at the conceptual level with the symbolic approach, and then conduct empirical research on 'lifeworlds' using activity theory. Yang's research on individual modernity and traditionalism uses an inductive empirical approach without the theoretical grounding of conceptual analyses. Based on the philosophy of constructive realism, two types of knowledge (the scientific 'microworld' and the 'experienced lifeworld') are differentiated in order to explicate the significance of the discontinuity hypothesis of modernity for non-Western countries and to critique Yang's methodology for measuring individual modernity and traditionalism. It is proposed that the research strategy of cultural psychology be used in future study. This replacement would usher in the indigenous psychology approach as is evident in Yang's (1999, Yang, 2000) later works.     

大学生心理传统性及现代性、人格特质与双元孝道的关系

为了考察心理传统性及现代性、特质移情、权威主义人格与双元孝道之间的关系,426名大学生完成了心理传统性与现代性量表、特质移情量表、权威主义人格量表、孝道信念量表。结果显示：1）心理现代性、特质移情对互惠性孝道直接效应和间接效应显著,特质移情在心理现代性与互惠性孝道之间起部分中介的作用;2）心理传统性、权威主义人格对权威性孝道直接的效应及间接效应显著,权威主义人格在心理传统性与权威性孝道之间起部分中介的作用。