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Table of Content

    20 November 2012, Volume 32 Issue 6
    Articles
    The Guardian of Societal Order: Adam Smith’s Discourse on Justice and Natural Jurisprudence
    KANG Zixing
    2012, 32(6):  1-24. 
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     By re-interpreting the content of “virtue” and “human nature”, Adam Smith denied Aristotle’s classical proposition that “man is by nature an animal of polis” and redefined it as “man is by nature an animal of society”. He attempted to establish the natural jurisprudence system with the Novum Organum, the emotionalist human nature theory and moral philosophy. By doing so, he provided natural jurisprudence with a secular foundation, and the state and legislators with theoretical directions. Society was the core and foundation of his theoretical system. Only having mastered the relation between “society” and its natural jurisprudence could we obtain a deep understanding of its political economy and the true essence of the state theory. The aim of this paper is to explain the significance of “society” to its natural jurisprudence, and in turn, the structure and characteristics of the jurisprudence.In Smith’s natural jurisprudence, the relationship between society and state was reflected by that between “laws of justice” and “laws of police”. State should meet the requirement of “natural society”, making “laws of police” for governing the historical society, and dealing with its corruption, injustice and conflictions. The discovery of Society leads to the birth of the State of Police. In the theoretical tradition erected by modern philosophers like Adam Smith, the art of government breaks up the borderline between “polis” and family, and then the borderline between the sovereign state and society. Whether in the ancient Greek political philosophy or in modern theories of state represented by Machiavelli and Hobbes, “polis” or state is out of and above society. They have aims and obey logics that are different from those of society and economy. But according to Smith’s art of government, society is the object of the state’s governmentality, and offers its rules. In this power model, the state is within society, just as the household head is within the family.
    The Genesis and Course of “The Religion of Humanity”: A Process of Molding Modern Society
    ZHANG Weizhuo
    2012, 32(6):  25-56. 
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    Facing with the general crisis of politics and region since the late Middle Ages, the “Civil Religion” formed by Machiavelli provides a possibility to build modern order. But after having destroyed the “natural” base in the classic sense of cosmology and politics, Machiavelli’s Epicurean view of “nature” could not set up the universal foundation for the human nature and politics of modern people. Hence, the effort to mold modern society through the secular religion must return to the question of Christianity itself. The developmental course of modern human nature and the genesis of society should be examined with the fundamental propositions in Theodicy and their changes in the modern sense being the main theme. Voluntarism from the late Middle Ages impels individual “accidental” existence to acquire ontic position, and the Religion of “human nature” established by Humanists propels the turning of traditional Theodicy to interpreting human spirit and human nature. From this point, real sectarian conflicts and dissociated consciousness since the Reformation implies inherently the foundation of unifying modern human nature. Descartes’ Cogito provides human nature the “natural” base and stimulates the philosophy of the Enlightenment to develop the human nature universally. Rousseau’s “Civil Religion” is “the Religion of human nature” essentially, and it combines with the destructive forces in Revolution. On the ruins of Revolution, the Conservatives try to inlet the transcendental “Social” to build the sacral order. But Comte relativizes the absolute “Social” through historical thought. In this way, the analytical object of Comte’ s theory is not human nature, but “social ties.” The meaning of Humanity from Comte is just the social ties’ self-improving and historical progress. The conflict between “politics” and “society” inherent to this “Religion of Humanity” yet causes predicament of proving the possibility of modern society.

    Exploring a New Relationship Model and Life Style: A Study of the Partnership and Family Practice among Gay Couples in Chengdu
    WEI Wei, CAI Siqing
    2012, 32(6):  57-85. 
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    Abstract: Over the years Li Yinhe’s constant efforts to legalize samesex marriage have drawn public attention to the issues of partnership and family lives of lesbians and gay men, however, this topic is still rarely studied in the academia in China. Using indepth interviews and participant observation, the current field study of the tongzhi community in Chengdu carefully examined the partnership and family practice of gay couples in which they were pursuing an egalitarian partnership, reflecting on the current marriage institution and struggling for social recognition. The paper reviews the theoretical perspectives on “peer relationship” and “queer family”. The literature has indicated that the emergence and development of samesex partnership was a product of the vast social change in the past century which had profoundly transformed intimate relationship and family life. The paper also reviews the recent empirical studies that have corrected some deeprooted, rigid stereotypes of lesbians and gay men, thus having given them legitimacy to samesex relationship in society. Moving to the Chinese context, the authors first trace the transformed meaning of homosexual partnership from one type of extramarital affair outside the heterosexual marriage to a new kind of committed relationship for both partners. Behind this transformation, both historical tradition of homosexuality and contemporary sexual revolution in Chinese society are important factors. They also create new tensions that have deeply shaped the life choice of individual participants. Still far from being a common practice in Chengdu’s gay community, the longterm and exclusive homosexual partnership has nevertheless increasingly become the ideal relationship model sought after by most gay men. It is the increasing individual autonomy driven by free labor market and the privatization of housing that has laid out the structural foundation for this kind of new intimate relationship between men. Without any existing relationship model to follow, research participants in gay couple relationship have to constantly construct their own way of life in which they reflect on the heterosexual marriage institution on the one hand, and invent new discourses and norms to guide their relationship on the other hand. It is worth noting that the agency of these pioneers plays a significant role in constructing new life experiences in face of all kinds of structural constrains. Because gay partnership has yet legally recognized, it is crucial for gay couples to seek other forms of social support to work out a long and stable relationship. The paper also documents a variety of strategies employed by gay couples in their daily life to win the informal recognition from families, neighbors and workplaces. In conclusion, samesex relationship in today’s China is undergoing transformation driven by the rapid social change in Chinese society. Homosexual partnership has gradually separated from the dominant heterosexual kinship system and become an alternative but independent relationship model and family arrangement. Borrowing from the perspective of queer families and highlighting the agency embodied in our informants’ life practices, the authors discuss the implication of samesex partnership to the mainstream society and further advocate more institutional recognition of such grassroots practices.

    Macro-Tax Burden, Public Expenditure Structure and People’s Subjective WellBeing: On the Chinese Government Transformation
    XIE Shun, WEI Wanqing, ZHOU Shaojun
    2012, 32(6):  86-107. 
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    People’s subjective wellbeing (SWB) is a key indicator when evaluating whether social and economic policies are successful or not. The open policy and reform have been in practice for more than 30 years now, China’s economy has sustained rapid growth, and people’s incomes are on continuous rise. Economic growth is supposed to enhance the SWB of people. However, people do not feel the expected happiness due to many social phenomena of the transition period. That economic development and citizen’s SWB are not related, and even reversely related, is a common problem in the current urban economic and social development in China. A meaningful topic worth discussion is how the government can promote SWB of its people. With the national data from CGSS2006 of the macrotax burden, public expenditure, local governments’ revenue disparities, and people’s SWB, this study empirically tested their relationships. It was found that: (1) macrotax burden had a significant negative impact on people’s SWB; (2) overall, public spending was positive correlated with SWB; (3) in the area of public spending, local governments’ infrastructural investment negative correlated with SWB, whereas their investments in science, education and social security positively correlated with SWB; and (4) expenditures on science, education and social security had different impact on the SWB of the local citizens and nonlocal residents. Based on these empirical findings, regulating governments’ expenditure and infrastructural investment, exercising structural tax reduction, and increasing the proportion of the public expenditure would be highly important to narrowing income gaps and improving people’s satisfaction of life. It would be necessary to push the government to be transformed into the government oriented toward public service.

    Chinese People’s Perception of Distributive Justice in Transitional China: Outcome Justice and Opportunity Justice
    MENG Tianguang
    2012, 32(6):  108-134. 
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    Perception of distributive justice, or people’s perception of the distribution status of valued resources, is particularly important in a society under transition. Since the implementation of Reform and Opening Policy, China has followed her transitional strategy of “economic development being the center” and the basic principle of “giving priority to efficiency with due consideration to fairness” in the distribution system. However, this strategy for transition has led to unequal growth in China. How people perceive the distribution status in transitional society not only determines the legitimacy of the reform but also affects the design of basic economic and social systems in the country. Considering the multidimensional nature of distributive justice, this paper attempts to explore the public perception of outcome justice and opportunity justice. To be specific, the paper empirically examines the national survey data in 2009 regarding the Chinese people’s perception of outcome justice and opportunity justice, and further analyzes the relationship between the two. Next, the paper provides some explanations from the perspectives of social structure and relative deprivation. Most Chinese people have acknowledged the descriptions of  both outcome justice (58.18%) and opportunity justice (59.07%) as expressed. However, it is worth noting that there is still a considerable proportion of the population who perceive the injustice in both types of justice in current China. Public perception of opportunity justice is better than that of outcome justice but their positive correlation is quite weak. Statistical results show some interesting findings. Firstly, perception of both types of justice is affected by social structure, but their causal mechanisms differ. Pertaining to the perception of outcome justice, it is positively correlated with income, the most significant factor in social structure. Those with higher education are relatively less likely to express perception of outcome justice. Regarding the perception of opportunity justice, it is independent of income but is strongly correlated with education level in the positive direction. Urban lower middle level employed groups, like non-skilled workers, service workers, and self-employed entrepreneurs, are more critical of both outcome justice and opportunity justice. Danwei differences are not related to the perception of outcome justice but to the perception of opportunity justice. Employees of foreign and private owned units are more likely to express opportunity justice than their counterparts in state and collective owned units. In short, perception of outcome justice is determined by income, but perception of opportunity justice is mainly affected by education. Secondly, the paper affirms the importance of relative deprivation explanation. According to the theory of relative deprivation, the effects of four different kinds of relative deprivation along the “individual-group” and “vertical-horizontal” dimensions on perception of outcome justice and opportunity justice are discussed. Generally, the stronger the relative deprivation people feel, the more injustice they perceive in outcome and opportunity distributions. It is the perceived individual relative deprivation, but not group relative deprivation, that has the decisive influence. Horizontal individual relative deprivation is the only significant variable that affects the perceived outcome justice; whereas opportunity justice is associated with both horizontal and vertical individual relative deprivation.

    Social Factors Influencing Peasant Workers’ Mental Health
    HU Rong CHEN Sishi
    2012, 32(6):  135-157. 
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    Base on the survey data collected in Xiamen in 2008, this study analyzed peasant workers’ health status and the influencing social factors. The SCL90 scale was applied to measure peasant workers’ mental health, which showed that peasant workers’ mental health did not measure up with that of other groups in our society. Using the SCL90 score as the dependent variable, and three factors of individual SES (sex, age, income, and relative socioeconomic status), migrant pressure and social capital (trust, network) as predictors, a regression model was constructed, which yielded the following outcomes:1) gender, age and marriage influenced mental health significantly, with male peasant workers better than their female counterparts, elder peasant workers better than their younger counterparts, and those married or divorced better than singles; 2) individuals’ absolute SES did not have significant impact on mental health but their relative SES did; 3) the factor of migrant pressure significantly influenced mental health, and it was a strong predictor – peasant workers as a group migrating to cities for employment turned out to be a main cause for their low mental health as compared with other groups as they might have suffered from the negative impact of all kinds of pressures they had to face in the migration process such as exclusion and unfair treatments from local groups; and 4) the influences of different factors in social capital on mental health varied, some positive, some negative. Network density that indicated interaction with colleagues and neighbors had positive influences on mental health, i.e., the higher the frequency, the lower score of their SCL90 measure and fewer neurotic symptoms. Although not reaching the significance level, the impact of trust on this group’s mental health was in the positive direction.

    Looking for Familiar Faces in a Sea of Strangers: A Social Psychological Analysis of Hometown Associations on College Campus
    YANG Yiyin ZHANG Shuguang
    2012, 32(6):  158-181. 
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    As crystallization of “groupself relation” and “intergroup relation,” the concept of “we” can be formed in the Chinese cultural context in two different channels: through “guanxilization” or “categorization.” The former contributes to the salience of “the larger self” and the formation of “the pattern of difference sequence,” and the latter contributes to the salience of “collectiveself” and the formation of “the pattern of group.” As for which channel to come into play, it depends on context priming and the guidance of value orientation. Besides, the social psychological mechanisms underlying these two channels may interact with each other. Socially interacting with one’s hometown people (tongxiang) is a longstanding common phenomenon that can be found everywhere in China. Sampling from college students, this study used semistructured interview to gain an understanding of the social intercourse among college students who came from the same hometown (tongxiang) so as to explore the interaction between the social psychological mechanisms of the dual channels aforementioned, and to find out whether a “hometown association” was more like a club or like a guanxi network. This study has found that the dual mechanisms intertwine, compete, and negotiate with each other in the process of interaction among college tongxiang, which in turn has contributed to the alternating appearance of the guanxilized “self” and the categorized “self” in new forms. To be more specific, such a phenomenon is related to the particularity of the identity of “tongxiang”: Being a component in “the pattern of difference sequence” existing in one’s hometown, it is likely to serve as the basis of guanxi, and also of a social identity due to the sharing of some features. When college students move out of hometown to a new place for education, tongxiang relation is probably the closest relation only second to kinship in the system of guanxi. Propelled by the need of selfpositioning in a new social setting and the cognitive set derived from “the pattern of difference sequence,” the interaction among three factors of “relative accessibility,” “normative fit,” and “comparative fit” make “tongxiang” a salient category in the selfcategorization process, just as the selfcategorization theory has described, namely, “the categorization of guanxi.” With dyadic social intercourse that follows, individual and categorical relations evolve into interpersonal relationships, which begin to push the guanxilized self and the somewhat retired categorized self into competition. This usually will result in the salience of the guanxilized self that can be alternatively called “concept guanxilization.” Two requisites are needed, though: “relative accessibility of tongxiang” and “mutual attraction of expressiveness and instrumentality.” Overall, “guanxilization” overrides “categorization” in the social intercourses among tongxiang, and hometown associations (at least on college campus) are more like guanxi networks than clubs. The current study concludes that the Chinese are still relying upon guanxilization as a critical path in social intercourse.

    “CoConstitution”: Structure and Rationality in the Transformation of Social Networks: A Case Study of Casual Construction Workers’ Social Networks in E City
    CAI Changkun
    2012, 32(6):  182-203. 
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    Abstract: With the framework of New Institutionalism, and with a group of casual construction workers in E city, Hubei province, as a case, the current study tried to go beyond the controversy and to integrate personal interaction and the factors in social structure and macrolevel institutions in search of mechanisms that could account for the construction, maintenance, and transformation of social networks. It was found that, on one hand, social structure restricted the scope and possibility of network construction; on the other hand, once there was change in the structure of economic opportunities at the macrolevel, individuals would selectively replicate the traditional social structure with rationality in order to reconstruct their social networks. This mechanism for the reconstruction of social networks in the traditional social relationship structure was defined as “Differentiated Replication”. Meanwhile, the traditional institutional structure, including the values, regulations, and obligations in the traditional social relational networks, would enable isostructuration with the reconstructed social networks, which was “Institutionalized Isomorphism”, a mechanism to maintain social networks and to make them stable and systematized. Therefore, in the process of social network transformation, the “rationality” determined by the economic opportunity structure would play a more important role in network creation, but the “institutional structure” in the traditional social relational structure would play a more important role in network maintenance. In sum, the social structure in the social relational structure of the social networks in transition, constrained mainly by the traditional social structure, and the economic relationships, constrained mainly by the macrolevel economic opportunity structure, were “CoConstituted,” the two mechanisms of which were “Differentiated Replication” and ”Institutionalized Isomorphism”.

    Gender, Power, and Ancient Females in Hainan
    HUANG Shuyao
    2012, 32(6):  204-219. 
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    Construction of social gender has become an important area in observing and analyzing social structure. From this perspective to review the interaction between Han people and Li people in the history of Hainan Island, we find that this interaction is in essence a collision of two different gender cultures. Through recognizing and conferring power to the LiDong chieftain over the Dong (the basic organization of Li people), the central regime gained acknowledgement and compromise from Li people, and established male dominance in politics. In both marriage and economics, however, the traditional female roles in the Han culture were constantly challenged and changed by the Li culture, resulting in the phenomenon of “women working while men resting” that was threatening to men’s status quo. By means of the male dominance in the political sector, men promoted the ideology that “men are born to go to school; if unable to get scholarly success, then turn to acquiring fishing skills” and connected “women working” to the role of supporting “men for education,” thus degrading the social value of female behavior and legitimizing “women farming and men schooling.” Along with the establishment and reinforcement of the patriarchal system on Hainan Island, the outstanding contribution of women in economy did not bring about true independence or real freedom to them. Instead, the custom of “women working while men resting” in actuality lowered Hainan women’s social status and burdened them, much worse than those in the inland. As a result, the gender relationship expressed in “women farming while men schooling” eventually evolved into another kind of gender oppression, a unique patriarchal cultural representation of “men being the first” in Hainan.