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:,. [1984 ]1999. [ M ].,,. :.. [1998 ]1999.? [ G]/ /,,,..,,. :.. 1991. [ M ].,. :.. [1971 ]1988. [ M ].,,. :.. 2005. [ M ].,. :.,. [1996 ]2000. [ M ].,. :.. 1956. [ G]/ /,.. :.. 1956. [ G]/ /,.. :.,. 1972. [ G]/ /,. (1). :., D. [1992 ]2001. [ M ].,. :.,. [1962 ]1993. [ M ].,,. :.. [1993 ]2000. :[ G].,. / /,,.. :., C.,. [ 1994 ]2000. [ G]/ /,.. :.. [1951 ]1991. () [ M ].,. :.. [1950 ]1983. [ M ].,. :.. [1982 ]2003. [ M ].,. :.. 1998. [ M ]. :.. 1998. [ M ]. :. Duverger, M. 1954. Political Party : Their Organization and Activity in the Modern State. London : Methuen. : 23
SOCIETY (Bimo nt hly) Vol. 26 No. 3 May, 2006 The Organic Public Life : Constructing Democracy from Responsibilities Lin Shangli 1 Abstract : Although with the polarization of the state and society as its prerequisite, modern democracy owes its progress to the harmony, balance, or cooperation of the two. Public life has thus come into being. In order for democracy to make progress, not only is institutional establishment a must, but also the formation of public life. Democracy in different forms can produce different public lives that may be generally classified into three types : organized, privatized, or organic. Every new phase in the evolution of public life signifies the advancement of the democratic system. The organic public life, an adaptive creation of the post2war human democracy, is formed in the dynamic process of the state interacting with society and is thus created by the two on the foundation of the responsibilities that demand meticulous conformity from the state and society, respectively. This has demonstrated yet another mode of establishing a democratic life, namely, construction of democracy from responsibilities. Keywords : public life, responsibility, democracy The Logic of Self 2Action : Understanding Neo 2Traditionalism and Social Construction of the Reality of Chinese DANWEI Organizations Wang Hejian 24 Abstract : The Chinese DANWEI organizations have not experienced changes or taken collective actions to bring down their institutional structure yet. Why not? The key to the question lies in a true understanding of the social construction of reality of Chinese DANWEI organizations. This paper argues that Andrew G. Walder s theory ofneo 2 Traditionalismmay serve as the foundation for the research on the actual actions in Chinese DANWEI and DANWEI s institutional reconstruction. Further research should aim at revising some assumptions of this theory in order to solidify its roots in action theories. The author tries to present a specific action theory, namely, the Chinese self 2 action theory. The author holds that the Chinese are not individualistic behaviors ; rather, they are self2action generators. Self2action gets the drive from self2ism and is restrained by 205