“西化主义”:现代化的误区

现代化是由传统社会向现代社会演进、由农业文明向工业文明嬗变、由落后国家向先进国家变迁的过程。“西化主义”是指非西方社会在走向现代化的过程中，在心理、器物和制度层面都无条件地全盘仿效或移植欧美发达国家的社会思潮。从本世纪６０年代起，“西化主义”概念曾一度被弃置不用。但在最近几年，这一思想又重新抬头，出现了回春景象。因此，如何认识和评价“西化主义”，又成为广大非西方社会所面临的共同问题。本文作为作者《理论与经验：历史视野中的改革与现代化研究》一书的阶段性成果，对“西化主义”思想产生的渊源、演变的轨迹及其主要表现形式等作了深入的探讨，用大量有力的史实说明：“西化主义”是刻意照搬的“拿来主义”，是“西方中心论”的变种，是非此即彼的二维逻辑推断，是现代化的误区；对非西方社会而言，其唯一明智的选择是：从本民族、本国家、本地区的实际出发，以自身的文化作为内在驱动力。

Grounding the View from Nowhere？ Essentialism, Liberal Universalism, and Cultural Relativism

How can Western political thought engage non-Western cultures if liberalism is--in Thomas Nagel＇s famous formulation-a view from nowhere？ This paper seeks to investigate the philosophical problems at the nexus of moral relativism and liberal universalism that Martha Nussbaum attempted to come to terms with in her essay Human Functioning and Social Justice： In Defense of Aristotelian Essentialism. I argue not against the idea of essentialism but rather for greater care in the concept＇s application.

The"Belt and Road"Initiative:A Chinese Concept for Global Development

China＇s ＂Belt and Road＂ initiative is emerging as the Western-dominated world order is declining. Capitalism has intensified the rich-poor divide and power politics have led to great upheavals. Western values have caused a ＂value dislocation＂ for non-Western countries. The world is calling for new development concepts. The ＂Belt and Road＂ initiative has emerged as an answer. It embodies China＇s ideas on global development. First, it works for the ＂common prosperity＂ of every country, which will ease contradictions between the South and the North. Second, it emphasizes geo-economie integration that will heal the fragmentation of Eurasia. Third, it advocates linkages between people and inclusiveness to create a new kind of civilization. However, many difficulties and challenges lie ahead for the implementation of the ＂Belt and Road＂ initiative.

Inarticulateness, Power and Ethnic identity On Jorge Luis Borges＇ The Gospel According to Mark

This paper attempts to focus on Jorge Luis Borges’ short story The Gospel according To Mark. Borges, an Argentina short storywriter and translator, whose motherland is under long-term western colonization, identifi es himself unconsciously with the western culture. Hisworks mostly touch upon the themes of religion and philosophy. Along with post-colonialism theory’s springing up, critics began to analyze hisworks from the post-colonial perspective. The author thinks that this short story with religious implication parallels to the cultural invasion in theperiod of colonization, from powerful culture to weaker one. The author, thus, aims to use Michael Foucault’s viewpoints concerning power andknowledge to probe into the western cultural hegemony and ideological invasion refl ected in this story. Besides, the loss and construction of theethnic identity of the colonized will be discussed in details.

Hermeneutics of Identity： Latin American Philosophy＇s Search for Self-dependence

Does a Latin American Philosophy that is more than a copy of European thought exist？ This question determines the historical-systematic presentation of important philosophical approaches in the 20th century in the Spanish speaking part of Latin America. Jos6 Marti＇s essay, ＂Our America＂ （1891）, offers the essential topics of Latin American philosophy （liberation, literal plurality, continental and national identity, anti-positivistic emotionalism and intuitionalism, mestizo-philosophy, indigenous wisdom, unity of universal and regional principles, social-practical, ethical and intercultural orientation）. These topics are paradigmatically outlined by means of the portraits of pioneering poets, philosophers, and traditions of Latin America. The most convincing approach of the present seeks for an intercultural formatting and performance of philosophical issues, which includes a sensibility for the hybrid character of many Latin American realities and the attempt to identify universal insights in local traditions. Latin American intercultural philosophy avoids relativism and relies on discovering and developing communal ethical standards which link cultures.

What Makes a Mother a Monster？ Mrs. Gant＇s Grotesque Masculinity and the Cult of Womanhood

This paper1 reevaluates the portrayal of Mrs. Gant in William Faulkner＇s short story ＂Miss Zilphia Gant＂ （1932）. It argues that Faulkner represents her as ＂the mother as a monster＂ and looks at the features of that representation. More specifically, the paper devotes attention to this abusive mother＇s curious masculinity, employing feminist readings from two angles. That is, on the one hand, the paper reexamines the nature of Mrs. Gant＇s unfemininity by considering the immense responsibility of child-rearing that mothers bear in modern societies. On the other hand, it attempts to locate the origin of her bodily manliness by considering the prism of images of women as evil and destabilizing that pervaded Western culture early in the twentieth century. Such approaches have revealed that making a monster of a mother requires a conspiracy taking advantage of both the inconsistencies inherent in the ideals of motherhood and the bizarre processes through which femininity itself is masculinized. In conclusion, this paper argues that Mrs. Gant＇s monstrosity is a reflection of a predicament which many women in modern times whether Faulkner＇s or our own share, that is, being expected to be a perfect mother while still being viciously castigated as sexually threatening.

A Comparative Study of Taoist and Heideggerian Concepts of Nature From Perspectives of Technology and Deep Ecology

With the theory of existentialism, hermeneutics and phenomenology, this paper carries out profound exploration in a comparative study of Heidegger and Taoist＇s concept of nature and the significance of understanding it. It not only plays an important role in comparison and analogy of eastern culture and western culture in the aspect of civilization and cultural communication, but also helps to take advantage of their theories to support the environmental-friendly movement. Moreover, the text also investigates some controversy in this field and how to solve the problems as well as the meaning of solutions. Both of the theories are significant for deep ecology for their opposing modern technology＇s generally reductionistic and materialistic view of nature.

The Major Western Cultural Influences on the Incubating Process of Ezra Pound＇s Early Poetics

This paper intends to study Ezra Pound＇s early poetics and his modernist poetry through a close research of the various elements in the shaping process of his poetics, and the significance and influence of his poetic thoughts on the American New Poetry Movement. It studies firstly the early translations and romantic lyrics of Pound, trying to demonstrate that part of the influence on his early poetics is from the Western traditional cultural inheritance and that the emphasis on musicality that Pound inherited from traditional forms of poetry turns out to be one of the major principles that Pound advocates in his early poetics; then it comes to the discussion of the new translation concepts and poetics in ＂The Seafarer＂ （1911）, which is a great work Pound translated based on an Old English poem; next this paper will focus on the influence of Robert Browning＇s dramatic monologues and Yeats＇ Symbolism on Pound＇s transition from subjectivity to objectivity.

Mexican Identity on YouTube： A Youngsters＇ User Approach

The work at hand analyzes the visibility of cultural identity of＂Mexico＂ on the YouTube platform （Retrieved from http：//www.youtube.com）. It is focused on qualitative and quantitative analyses of a sampling of 80 videos that appear when the word ＂Mexico＂ is applied in various search formats within the site itself. User profile is also analyzed, along with video title, labels, date of upload, length, view count, thematic category, and commentaries. From this sampling of videos, an analysis is made upon the cultural identity of ＂Mexico＂ within a postmodernist framework of multicultural, fragmented, and decentralized identities （Friedman, 1994）, parting from the theory of cultural hybridization （Pieterse, 2004）, and under the logic of a media convergent culture （Jenkins, 2004a）.

Neoliberal Multiculturalism and Western Exceptionalism： The Cultural Politics of the West

The tradition of the west defines its modernity as a radical rupture with endless possibilities for egalitarian futures; yet western modernity was rooted in the genocide of indigenous populations, transatlantic racial slavery and colonialism. Moreover, as the war on terror demonstrates, racial/gender violence continues to be linked to the formation of western identity, culture and politics in the early twenty-first century. This paper examines how the histories of race and coloniality feature in the contemporary formation of the west, with a particular focus on US nationalism and Canadian multiculturalism. These nation-states are most often defined as antithetical, with the latter confirming that western society has transcended its originary racial/colonial politics. I begin with a brief discussion of the reformation of the west in the mid-twentieth century as the USA became the dominant western power. I then move to compare the contemporary national politics of the USA and Canada to highlight the divergence and convergence in their ddineation of their identity and values. My study demonstrates that although the white supremacist discourse that presently constitutes US nationalism is at variance with the multi- culturalism that shapes Canadian identity, these discourses can be defined as twin aspects of the racial/colonial politics that continue to give meaning to the idea of the west.

What＇s in a Name？ Multiculturalism by the Name of Transculturalism May Smell as Bitter

The paper argues that a change of the name from multiculturalism to transculturalism will not work magic if the thinking paradigm that dictates trans- culturalism is still the same mindset that dictates multiculturalism, which is basi- cally swayed by postcolonialism, a victim mentality, or what Fanon termed as a colonized mind that conceives the world ahistorically in terms of a false binarism of the West and the non-West, ignoring entirely the complexities of power relations in intercultural and intracultural interactions, and disregarding the simple facts that, as the West is not a colonizing whole, the non-West is not a colonized monolith and that, as there are diversities between cultures in the West and the non-West, there are differences within the Western cultures, within the non-Western cultures, and within each culture. I discuss the failures of multiculturalism, critique the indiscriminate application of postcolonialism, and look into the problems and risks of conceiving power relations in cross-cultural interactions along the postcolonialist binary line, which has reduced the diversified world into the West and the non-West. The transculturalist hypothesis of World Englishes is used as a case in point. My conclusion is that transculturalism can only be meaningful if it adopts ＂a disposition of openness, liberated from the colonized mind or the postcolonialist identity politics.