本文選題：學(xué)術(shù)史研究 + 日常生活��； 參考：《浙江師范大學(xué)》2011年碩士論文

【摘要】：20世紀(jì)哲學(xué)的日常生活轉(zhuǎn)向是引導(dǎo)人文社會(huì)科學(xué)研究的一個(gè)標(biāo)志。在意識(shí)到日常生活遭到科技理性的俘虜以及異化時(shí),哲學(xué)界從多方面開展日常生活批判。其主要關(guān)注點(diǎn)是生活世界、語(yǔ)言形式、在的意義等,他們以“否定”、“批判”的口吻指出,要揚(yáng)棄一個(gè)舊世界,開辟一個(gè)“為我們而存在”的新世界。 日常生活是社會(huì)學(xué)研究的基本經(jīng)驗(yàn)背景,根據(jù)其在社會(huì)學(xué)史上的發(fā)展邏輯和理論構(gòu)造,日常生活研究在可劃分為缺位、失落以及本體三個(gè)階段。在缺位-邊緣化階段,實(shí)證主義、功能主義、客觀主義等學(xué)術(shù)流派占據(jù)主導(dǎo)地位,研究主要集中于社會(huì)秩序和社會(huì)結(jié)構(gòu)上,追求事物的內(nèi)在本質(zhì)是這一階段的研究特征,日常生活處于被埋沒(méi)和隱匿的地位,顯示不出重要的社會(huì)價(jià)值和意義；在失落-零碎化階段,日常生活試圖擺脫“社會(huì)本質(zhì)論”的束縛,開始向日常理解、日常交往等微觀領(lǐng)域邁進(jìn),強(qiáng)調(diào)日常生活的過(guò)程性、流動(dòng)性、可理解性,日常生活在系統(tǒng)結(jié)構(gòu)論的背景下尋找發(fā)展生機(jī)；在興起-本體化階段,日常生活開始作為“主角”身份登上社會(huì)學(xué)的舞臺(tái)發(fā)揮作用,其本體性特征在社會(huì)學(xué)研究中逐漸突顯,日常生活被視為社會(huì)第一實(shí)在,日常經(jīng)驗(yàn)現(xiàn)象、實(shí)踐邏輯、連續(xù)性在場(chǎng)等方面不同程度地得到分析和擴(kuò)展。 在此背景下,針對(duì)日常生活的方法論討論和研究呈現(xiàn)多元化態(tài)勢(shì)。傳統(tǒng)上的一元論或二元對(duì)立論已經(jīng)淡出當(dāng)代社會(huì)學(xué)研究,越來(lái)越強(qiáng)調(diào)關(guān)系論或者二元互構(gòu)論,微觀主體參與的日常實(shí)踐和交往得到重視,主張主體策略基礎(chǔ)上的過(guò)程和結(jié)構(gòu)相結(jié)合的研究方式,在當(dāng)代社會(huì)學(xué)中很難找到試圖用單一方法構(gòu)建日常生活理論。
[Abstract]:The daily life turn of Philosophy in twentieth Century is a sign to guide the study of Humanities and social sciences. In realizing that daily life is captured and alienated by scientific and technological reason, philosophical circles criticize daily life in many ways. The main focus is the life world, language form, meaning, and so on. They "negate" and "criticize". The tone points out that we should discard an old world and open up a new world for us.
Daily life is the basic experience background of sociological research. According to its development logic and theoretical structure in the history of sociology, the study of daily life can be divided into three stages: vacancy, loss and ontology. In the stage of absence and marginalization, the academic schools of positivism, functionalism and objectivity are dominated by academic schools. In the social order and social structure, the intrinsic essence of the pursuit of things is the research feature of this stage. The daily life is in the position of being buried and concealed, which shows no important social value and significance. In the phase of loss and fragmentary, daily life tries to get rid of the shackles of "social quality theory", and begins to daily understanding and daily communication. In the micro field, it emphasizes the process, fluidity and comprehensibility of daily life. The daily life is looking for the development of life in the background of the system structure theory. In the rise and the noumenal phase, daily life begins to play the role of the stage as the "protagonist" on the stage of Sociology, and its ontological characteristics are gradually highlighted in the study of sociology. Ordinary life is regarded as the first reality of society. It is analyzed and expanded to some extent in terms of daily experience, practice logic and continuity.
Under this background, the discussion and Research on the methodology of daily life are diversified. The traditional monism or two yuan theory has gone out of the study of contemporary sociology, and more and more emphasis on the relationship theory or the two yuan mutual construction theory, the daily practice and communication of the micro body participation, and the process and the conclusion on the basis of the main strategy. In the contemporary sociology, it is difficult to find a way to construct the theory of everyday life with a single method.
【學(xué)位授予單位】：浙江師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：C91-06

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1 吳飛;;“空間實(shí)踐”與詩(shī)意的抵抗——解讀米歇爾·德塞圖的日常生活實(shí)踐理論[J];社會(huì)學(xué)研究;2009年02期

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本文編號(hào)：1933491