全球化语境下的多元文化能力模型及其在跨文化合作中的应用

全球化带来了丰富的多元文化经验, 开阔了人们视野的同时, 也造成了认知负担, 进而可能引发对外文化群体的抵触情绪和排斥行为。多元文化经验的普遍性和两面性突显了对其进行合理管理和灵活应用的重要性。然而, 现有的文化能力的理论大多在全球化研究早期提出, 已经无法应对全球化带来的新变化。在文化会聚主义理论框架下, 将文化视为动态发展的系统, 建构以元知识为核心的多元文化能力模型将有助于深入理解全球化问题。新模型的效用检验计划从文化知识管理和群际接触应对两方面检验多元文化能力在跨文化合作情境中的效用与机制, 以期为全球化环境中个人与组织开展跨文化交流与合作的实践提供理论指导。     

Wall,Gate and Self-Other Dynamics: A Confucian Ethics of Separation and Interconnection

This paper starts with the social and moral implications of wall in history and in the contemporary world, to usher in the early Confucian discourse on wall and gate. The Confucian discourse implies that walls—either actual, virtual or symbolic—are there to defend and/or to separate, while gates enable the managed access to and opening-up the self-imposed insularity or moderate the self-centred exclusiveness that walls imply. By way of reinterpretation and reconstruction, we will extract from a variety of Confucian discussions the ethical awareness that however strongly built, walls must be associated with gates, and that the wall and the gate are therefore locked in mutuality to make possible the reality of interconnectedness between the inside and the outside and between the self and the other. It will be argued that by using ethical virtues as tools to moderate separation and exclusiveness, Confucian discourses highlight the dynamics of the self-other relationship, and establishes an ethics that may well be still applicable to contemporary situations and can be drawn upon to help dissolve the tension between the values of populist self-centrism and those of globalist interconnectedness.     

Sociotechnical Imaginaries and the Globalization of Converging Technology Policy: Technological Developmentalism in South Korea

The United States (US), European Union (EU), and South Korea had different definitions and visions of technological convergence before interacting with each other from the late 2000s. The Korean government has used Western policies as a benchmark but produces a distinct concept of technological convergence due to a particular imaginary of technology as a vehicle for national economic growth. This sociotechnical imaginary of technological developmentalism influences Korea’s translation of technological convergence from other jurisdictions. Because the sociotechnical imaginaries of different nations are difficult to communicate across national contexts, the translation of visions often changes the original meaning of things like technological convergence. Western sociotechnical imaginaries such as human enhancement and sustainable development do not translate well into South Korea due to the national imaginary of technological developmentalism. First, Korea’s Lee administration predominantly envisioned converging technology (CT) as a new growth engine, in contrast to the US and EU which emphasize visions of trans-humanist or sustainable futures respectively. Second, the Park administration’s CT vision imitates the Western societal challenge-driven rationale, but this vision was not enacted. As such, the democratic, sustainable imaginary of societal challenge-driven innovation is not easily translated into Korea’s national imaginary or technology policy.     

Determinants of ethnic identity development in adulthood: A longitudinal study

Ethnic identity is defined in terms of the interaction between exploration of and commitment to a given cultural background. The present study investigated the effect of individual background, role transitions, and the social environment on the development of ethnic identity in a sample of German adults aged 21–73 years (N = 2,940). Additionally, identity transitions and the moderating effect of disequilibrating life events on identity over time were examined (N = 827). Overall, results are consistent with findings for other identity domains: Respondents could be assigned to one of four identity stages, ranging from unexamined to achieved identity. Particularly, the individual background and the extent of community involvement affected ethnic identity formation in adulthood. Longitudinal analyses revealed that only one-third of respondents had remained in the same identity stage; most individuals had transitioned forward or backward. Changes in ethnic identity were not moderated by disequilibrating life events.     

A third way: Developing a planetary spirituality

Globalization has brought the world closer together, but it has come with a cost. Over the past several decades, it seems our only two options for moving ahead are through continued globalization of a neoliberal model of economics as usual, or some sort of return to nationalism. Many countries are facing the challenges of globalization and opting for one or the other of these models to deal with a globalized world. Might there be a third way? Perhaps religious leaders can help bring about a third, planetary model that helps us to navigate between the ills of neoliberalism and nationalism, and toward an understanding of a planetary vision of spirituality, ethics, and citizenship.     

Behold … All Things New: Uppsala 1968 and Its Mediatization as Film

The 4th Assembly of the World Council of Churches (WCC) in 1968 occurred during a period of increasing influence of the media in shaping society and culture. The documentary film Behold … All Things New, produced by Radio Sweden for the WCC's 1968 assembly in Uppsala, reflected this development. It was, however, both a promotional tool for the church and a sort of documentary. This article analyzes the film from the context of church media relations, examining the strengthened mediatization of the religious arena in the 20th century and giving close attention to the circumstances of the film's production, its narrative techniques, and visual realization. In this way, the film is made accessible as a historical source for the WCC and thus also for the history of the globalization of churches. The film places into perspective the connection between mediatization and secularization, as it represents the churches' integration into modern media society with all of its visual symbols of globality, ecumenism, and willingness to enter into dialogue.     

Globalization and the contemporary development of Marxist philosophy: precondition, problem domain and research outline

Globalization was just emerging but did not really take shape during Karl Marx’s time. In fact, both Karl Marx and Engels predicted the trend of globalization but did not really live in such a time. Therefore, globalization is still a new issue and a new research area for Marxist philosophy today. Based on the distinctions between some important concepts such as globalization and modernization, this paper probes the problems concerning the development of modernity theory, social morphology and civilization theory, and the Marxist theory of values raised in the process of globalization. The paper also explores some theoretical issues concerning the socialist modernization with Chinese characteristics in the Marxist philosophy, and contemplates possible research areas, angles and methods of Marxist philosophical research in the global era. __________ Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (9) by Ouyang Kang, Liu Yumei, Zhu Lingling     

On Some Affinities of Morin’s Complex Thinking with That of Chinese Classic Philosophy

Morin (1921) founded the complex mode of thinking in order to remedy the defects of the Western classic simple mode of thinking. In doing so, he approached to some degree the mode of thinking inherent to the Eastern civilization. This article elucidates that for some principles of Morin's complex thinking, such as correlation of opposites, recursive causality, and union of unity of multiplicity, there were similar ideas in Chinese classic philosophy. This shows that the complex paradigm of thinking, in a certain point of view, will be the fusion of Western and Eastern cultural factors. Besides, in integrating his theory of complexity with the reality of our time to find out solutions to the issues of globalization, Morin has become one of the representative thinkers of the planetary age of humankind.     

Violence as Worship: Religious Wars in the Age of Globalization,by Hans G. Kippenberg,trans. Brian McNeil,Stanford University Press: Stanford,CA, 2011, viii + 286 pp. ISBN 978 0 8047 68726, US$70 (cloth); ISBN 978 0 8047 6873 3, US$21.95 (paperback)

The author argues in this paper that the ‘state effects’ generated by religious movements – even those operating at the margins of societies – require us to consider anew the impact of religious movements on state formation. In Sri Lanka, for instance, evangelicals are a minority. Yet their practice of proselytizing to new audiences was considered ‘unethical,’ generating opposition that was directed not only at them, but also at ruling elites for failing to stem what was seen as an intrusion of incompatible ‘Western’ ideals. Instead of considering how such Christian movements seek to ‘take over’ the functions of the ‘state’ as has been the experience in the United States and parts of Latin America, the author illustrates in this article why it makes more theoretical sense to ask how their activities impinge upon the conceptual frameworks through which the ‘state’ is imagined.     

A Transformative Eucharistic Vision for the Entire Oikoumene

This article begins from the awareness that in a world of affluence, millions are hungry. It addresses the question as to whether this is merely an economic issue or whether it also poses an ethical and theological dilemma, considering ways in which the situation we are living in challenges our faith in the transformation of bread and wine into the body and blood of Christ. It asks how, in the situation as it is, there is any possibility of believing in such a transformation. Finally it questions whether there is any relationship between hope for the transformation of hunger amidst affluence and belief in the transformation of bread into the body of Christ, and outlines a transformative eucharistic vision for the global Christian Church.