專書第五號

茶鄉社會誌:工資、政府與整體社會範疇封面茶鄉社會誌:工資、政府與整體社會範疇

作者:謝國雄

  1. 目  錄
  2. 第  一  章
  3. English
  4. 購  買

本書簡介

  形塑台灣社會的資本主義與現代國家如何與既有的社會運作原則接軌?本書以在地範疇來勾繪茶鄉的整體社會圖像與社會性原則,藉此重新分析血緣、地緣、宗教信仰與實踐、以及股份等已經被辨識出來的運作法則。本書更有意識地將資本主義與現代國家搬上檯面,細究二者與在地範疇之間的關係。此外,本書突顯了「做」這個在地範疇所呈現出來的「存有」經驗,並以在地的「社會」經驗為基礎,重新概念化「社會」這個概念。本書立基在台灣前輩學者的耕耘成果之上,透過具體的田野工作,重探社會學中的基本問題。藉由返璞歸真的學術對話,希望能做到「彰顯台灣味」和「提出新論點」。

  本書是謝國雄繼《純勞動:台灣勞動體制諸》之後,醞釀六年餘的力作,精彩可期!          more


作者簡介

作者/謝國雄

  柏克萊加州大學社會學博士,曾任中央研究院民族學研究所助研究員及副研究員,現任中央研究院社會學研究所研究員、清華大學社會學研究所教授。著有專書“Boss” Island: The Subcontracting Network and Micro-Entrepreneurship in Taiwan’s Development (1992)及《純勞動:台灣勞動體制諸》(1997)。


English

  How to delineate the particular articulation of capitalism and the modern state, the two structural forces that shape the society of Taiwan, and the “endogenous” socio-logics, such as the solidarity of blood, of territory, of religion, and of lot-holding? Taking a tea-producing village in northern Taiwan as the field, this sociography reveals the ways in which the villagers describe, experience and work on capitalism and the modern state via the native categories of “to-jia(boss, proprietor, 頭家),” “qian (hire, 倩),” “bau(recompensate, 報),” “tian-di-ren(Heaven, Earth and People, 天地人),” “fen(lot, destiny, 份),” and “zuo(do, work, 做).” Those native categories that embody the fundamental socio-logics of mutuality and practicability may be designated as “total social categories.” They penetrate into every aspects of social life and integrate them together. The total social categories not only embody the native socio-logics, but also uncover the particular manners of the capitalist development and the formation of the modern state in Taiwan, and thereby convey the articulation of these three key forces. They also render intelligible the specific configuration of the economic, the political, the familial and the religious of the village life. Different total social categories exemplify different facets of social life. “To-jia” and “tian-di-ren” portray the whole picture of the village life and its internal divisions and their interrelationship; “bau” highlights the newly added meaning of the total social categories induced by the historical events; “fen” noticeably embodies the fundamental socio-logics; and “zuo” ushers in the existential layer of social life. Total social categories are not only for cognition and classification; they are also existential, in the sense that they denote a particular way of “being-in-the-world.” They are valid not only in the empirical sense, but also beyond it, since the villagers practice them daily without being consciously aware of them. This is where this sociography differs from other “categories-of-understanding” research (such as E. Durkheim、M. Mauss、A. Gurevich and W. Sewell, Jr.). Contending with S. Sangren’s “Chinese socio-logics,” it concludes with a reconceptualization of “society.”


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