Report on the Course of Introduction to Sociology in RTVU

(1) Introduction to Sociology Reading Report

Introduction to Sociology > Reading Report

Third, understanding

1, the origin of China's sociological theory.

Traditional culture is a national culture that reflects national characteristics and features, and it is the overall expression of various ideological cultures and ideologies in national history. The traditional culture of China is the crystallization of thousands of years of civilization in China. In addition to the core content of Confucian culture, it also includes other cultural forms, such as Taoist culture and Buddhist culture. Traditional culture originated from the past and blended the mainstream concepts and values of the present and the future. As an ideology, it has a wide influence on people's thoughts and behaviors. -"New Edition of China Traditional Culture"

As can be seen from the above, the initial moral norms shaped people's mentality, socialized people at different levels, and finally became people in a nation and a big society. Now everyone is a modern man, a traditional man and a modern man in the traditional sense. To understand society, we must start from the people in society. To understand the society fundamentally means to understand the deep-rooted traditional culture and study the people's mentality, so as to apply the research results and promote deeper social changes.

While actively absorbing western social theories, the initial social reformers invariably looked for theoretical basis from Confucianism thousands of years ago. Yan Fu used Xunzi's famous words to explain the concept of sociology brilliantly and put forward the idea of attaching importance to the people and being close to the people, which is very similar to the Confucian idea of loving the people. Kang Youwei advocated enlightening the people and "raising troops to enrich the country and teaching people Qiang Bing", which can be found in the theory of Confucius and Mencius. More importantly, Kang Youwei believes that Confucius is the pioneer of reform and should establish Confucianism as the "state religion". Tan Sitong's social view of "benevolence-communication-peace" embodies the concern of Confucianism-the benevolent loves others. He also has different views on Confucius' ceremony. He believes that the ceremony of "benevolent government" should be implemented, which is the sublation and innovation of Confucius' thought. Zhang Taiyan's theory of social control also shows that apart from Xunzi's idea of "separation", "harmony without difference" is to establish a moral social order.

Those traditional social thoughts, traditional culture, simplicity. But after the baptism of time, it still warms the people of the world with the heat that penetrates time and space, telling people where to go. It is also of great significance to today's sociological research. In the process of learning from the west, we should treat traditional culture scientifically, learn from each other's strong points, make the past serve the present, innovate constantly on the basis of practice, give it modern significance, guide and promote the better development of society, and even make traditional culture gain the status of world discourse and play a role in the international community.

1, the quality and spirit that sociologists should have.

Throughout the history of sociology in China, the emergence and development of a discipline is by no means plain sailing. It is bound to move forward in twists and turns, accept all doubts, criticisms and accusations, and even temporarily launch the historical stage. However, the voice of this discipline cannot be suppressed, and sociologists express their voices in various ways. Therefore, sociologists should be prepared to take detours, achieve a study in difficulties, and change the whole world deeply and shallowly inadvertently.

Based on this, not afraid of power and daring to tell the truth have become important qualities of sociologists. In my opinion, a person's value lies in whether he had a silent investment in history and a conscience of heaven and earth before his death. This kind of investment must be sincere, without any pretense, from the heart. Sociologists observe people's feelings and know the darkness and all inequalities in the world. It's their duty to tell them which is better to do nothing. In order to change the world, we have to break through all barriers, expose the bleak world to the world and analyze the real things, so as to achieve the purpose of curative effect and bring hope to society.

Sociology, as a discipline, should develop through criticism. Sociologists should be critical and innovative, which is the key to the vitality of sociology. "Critical spirit refers to people's questioning and reflection on human practical activities and their results from two dimensions of science and value, which is manifested as dialectical negation and dialogue. Fundamentally speaking, critical spirit is the theoretical representation of self-denial and self-transcendence of human practical activities. " Only after reflection can we better understand a fact and a theory, then innovative thinking will dominate, and we can make progress in innovation, thus effectively guiding practice.

Sociology is a science based on positivism, which requires "demonstrating with data and speaking with data". Therefore, sociologists must be realistic and meticulous in their investigation and research. At the same time, investigation is a collective activity, and they also need to be kind to others and respect their tolerance.

"Make a heart for heaven and earth, make a life for the people, inherit the past and the future, and be peaceful for the world." I think this sentence should be the motto of all academic researchers. It always reminds people who study academics what the fundamental task is. Sociology is an academic that changes the world. Sociologists should have the ultimate concern for people and study for the people. This is the most important quality, "for learning, for the country and for the people."

3. Attitude towards Marxism

Lenin's attitude towards Marxism may be summed up in Lenin's two sentences: "We will never regard Marx's theory as something immutable and inviolable" and "Marxists must consider vivid real life and the exact facts of reality, instead of clinging to yesterday's theory".

Marxism leads the times and keeps pace with the times. The development history of Marxism, in a certain sense, is to treat the history of Marxism with a Marxist attitude. From this period of history, we can get the understanding that Marxism is a science, which is always strictly based on objective facts. However, social life is always in constant change, and the intensity and depth of this change have reached unimaginable levels in the past 100 years. Therefore, Marxism is bound to develop with the development of the times, practice and science, and cannot remain unchanged. There is no way out to study Marxism in isolation and static state, and to separate and oppose Marxism from the vivid development of real life.

For Marxism, on the one hand, we should examine and criticize it under the framework of the times, not just on the surface of various social concepts and theories, on the other hand, we should combine the national conditions and reality and go deep into the social system, social life, social relations and socio-economic process. Under the guidance of historical materialism, it is an attitude towards Marxist science to carry out critical sociological analysis and create innovative theories.

4. Current social problems and viewpoints.

China mainly has the following social problems: abnormal social development, prominent economy, backward social and cultural development and moral decay. The industrial structure is unreasonable and the high-tech industry is underdeveloped. The gap between the rich and the poor in society is wide and polarization is serious. The present situation of education is worrying, and exam-oriented education is overwhelming, destroying children's body and mind and eroding their youth. Environmental pollution, fishing with exhausted resources, international environmental pressures and crises, such as the oppression of the US-Japan alliance, energy channels, and * * * issues.

I think if we look at these problems from an international perspective, there are two very important reasons, one is related to the national character, and the other is the abnormal development of modern science and technology.

China is a country without metaphysical beliefs, and it is easy to get into a situation of lacking moral sense and not knowing where to go. Weber's Protestant Ethics and the Spirit of Capitalism explains the relationship between Christian belief and the spirit of capitalism, and examines social changes from a cultural perspective. The emergence of social problems in China is largely due to the lack of faith.

Ancient humans lived in harmony with nature, and because of their limited ability to transform nature, they had little impact on the natural environment. With the rise of modern scientific and technological revolution, the ability of human beings to develop natural resources has been rapidly improved, reaching an unprecedented development intensity. Although the result of predatory development conforms to the interests of contemporary people, it also leaves a riddled earth for itself and future generations. On the other hand, with the development of science and technology, people's desire is getting higher and higher, which makes people lose some important emotions and causes many conflicts and disputes.

The task of sociology is to solve the above two problems, how to cultivate faith and morality, and how to avoid the negative effects brought by science and technology. This is a global issue, and global international actions and alliances are also very important. From this, sociology still has a long way to go.

References:

History of Western Social Thought by Yu Hai, Fudan University Press.

Xie Editor-in-Chief History of China's Social Thought. Higher Education Press.

Western Social Philosophy by Wang Shouchang, Oriental Publishing House.

⑵ Introduction to Sociology of RTVU What is the function of social control?

The function of social control:

(1) Maintain social order and normal social operation. Order is the basic premise of social existence and development. In order to maintain social stability, the ruling class or the representative forces of social interests must control deviant behavior.

(2) maintain a normal life. In order to maintain a normal life order. It is necessary to use social control to restrain and punish those who disturb the order of life. The lack of such control will affect the stability of social order.

(3) Promoting social development. Without social stability and social order, society cannot develop smoothly. The normal development of society and the improvement of life quality are realized on the basis of social order. The social order in the transportation process depends on social control to realize and guarantee.

(4) Anti-function of social control: unreasonable social control cannot safeguard the interests of most people. In addition, rigid and powerful social control is not conducive to people's pursuit of reasonable goals. Rigid social control often accumulates contradictions, leading to more serious social conflicts and impacting the normal order of society. Therefore, when giving full play to the positive function of social control, we should pay attention to its anti-function.

⑶ Answers to Physics Examination of Introduction to Sociology in RTVU

B is the first question d? Please check it yourself.

C

D

4C

D

D

B

D

B the ninth question is uncertain.

A

B

B

Your paper is ok, and some basic concepts have been given. But you'd better read more books yourself.

But why should RTVU study sociology? You can study law or accounting. Very practical. Although I am a graduate student in sociology.

(4) I am a freshman, and the elective course "Introduction to Sociology" requires writing a 3000-word paper. How should I write it?

Look it up online, there are many documents, and 3000 words are easy to fill in. In other words, the elective courses in the university are good, and the water teacher probably doesn't read the content very much, so it is very important for the teacher to grade you if you want to write a good paper format.

5] Talk about your understanding of the course Introduction to Sociology.

Introduction to sociology is a widely used social science, which studies social phenomena and social problems in human social life, internal social communication, social work, social structure and social development. , so that people can better understand their social environment and the relationship between various phenomena in this environment, form a broader vision and deeper insight and analysis ability, and form a cognition of the whole society.

[6] What kind of course is an introduction to sociology?

Sociology is a widely used social science, which studies social phenomena and social problems in human social life, social communication, social work, social structure and social development. , so that people can better understand their social environment and the relationship between various phenomena in this environment, and form a cognition of the whole society. With the theory of social operation as the main line and the theory of social transformation as the perspective, it has realized the China and internationalization of sociology and reflected the changes and trends of social reality in China. According to the reality of social transformation in China and the needs of teaching practice, this course introduces the overview, micro-analysis, objective analysis, problems, countermeasures and research methods of social operation respectively. In particular, the latter two parts are closely related to the social security major, which are interrelated and infiltrated with each other. Through the study of sociology, students can more skillfully apply the theoretical knowledge of social security to the real society.

Copy it yourself. Did you take the final exam?

7. Experience of elective course of Introduction to Sociology

Who does virtue serve? -Analysis of moral failure

If we want to make a sociological analysis of moral function, there are at least two basic problems. First, the question of "what is the use of virtue"; Second, the question of "who should use virtue". Ethical research pays more attention to the former, but ignores the latter. Ethicists always regard moral principle as a magic weapon of "universal life", or make its universality absurd. In fact, any moral principle or norm is always useful to everyone as a theoretical presupposition, but it is useless to some people as a practical operation. The author once had such an experience: once, I saw several young people squeezing an old lady on the bus, so I said, "Young people, please keep a little morality." I didn't expect them to stare at me and call me "something is wrong!" Then I thought about it carefully, maybe I really have a problem. How can I talk to anyone about morality? They don't want virtuous people at all. It seems that morality is only useful to those who have virtue or want to keep it, but always useless to those who have no virtue. This is the phenomenon of moral ineffectiveness.

Moral ineffectiveness means that morality, as a normative requirement that should be observed without exception, has lost its due influence due to artificial obstacles and become nominal. With the gradual improvement of the socialist market economic system, socialist moral construction has also entered the level of effective operation from necessity demonstration. The socialist morality that we advocate with serving the people wholeheartedly as the core and collectivism as the basic principle is playing its unique role. However, we should also be soberly aware that the reality of moral failure in real life is serious, which is not conducive to the all-round promotion of socialist moral construction, mainly in three types:

First, moral contempt: "I have the right, who am I afraid of?" . As one of the most basic moral norms, morality should be observed by everyone, and everyone is equal before morality. However, the exclusiveness and expansion of power make it possible for the owner or controller of power to ignore the law or morality, thus making illegal or immoral behavior. Possession or control of a certain power is a prerequisite for contempt for morality. In real life, there is no authority with good virtue, and only when power is used as a means to seek personal gain will there be moral contempt. "I have the right to whom I am afraid" is a great contempt of power for morality, which clearly shows the world that morality is ineffective to individual authorities. "There is nothing I can do about the law, and morality is nothing." This kind of person completely abandons the social obligations and responsibilities condensed by power itself, completely evades moral constraints, and thinks that he has the privilege of being free from moral constraints. In real life, individual cadres have the right to ignore everything, eat, drink, gamble and do whatever they want. In their minds, morality has always been the business of ordinary people and has nothing to do with themselves. With more people like this, moral construction has become a movement for officials to talk about morality to the people, and morality has become a spiritual shackle to control the people. Everyone is equal before morality, and official morality is more important than people's morality, which should be an important principle of moral construction in contemporary China.

Second, moral blasphemy: "I have money, who am I afraid of?" . This is another representative phenomenon of moral ineffectiveness. In recent years, some people have become "proud" with the increase of money and wealth, and become "free men" outside moral constraints. Needless to say, the lifestyle of some "big money" and "rich people" in society has deteriorated, and even some people who are not rich have received several times their own "smart" punishment for spitting. "Isn't it a fine?" I have a lot of money. "Shame, conscience and morality are lost in the payment of money. In the commodity economy society, the universality of currency exchange characteristics leads to the establishment of the special status of currency, which seems to buy everything, including honor, status and dignity; Money seems to escape legal and moral sanctions. A blasphemer is a slave to money. Although they are rich, they have lost the power to maintain virtue. The prevalence of money worship not only shows people's enthusiasm for money, but also leads to indifference to morality. In addition, the tendency of the current social reward and punishment means is only money, which consciously or unconsciously strengthens the social psychology of "everything depends on money", and money has become a major obstacle to the effective implementation of morality.

Third, the moral rogue type: "I am a rogue, who am I afraid of?" . Life practice shows that morality is only effective for those who have a tendency to be good, but not for those who are morally rogue. The main body of moral rogue is mental breakdown. Moral hooliganism means that social individuals have no moral consideration for their actions, no moral belief, regard good as evil, regard ugliness as beauty and be proud of shame. Everything is unreasonable and shameless, often manifested as moral escape and moral degeneration. Moral escape means that individuals neither defile nor defend morality, that is, the so-called "escape from the sublime"; Moral degeneration refers to a complete break between individuals and morality, and their behavior has obvious anti-social tendency. Morality has a binding effect because the bound person must have the motivation to try to escape condemnation and get moral praise. If a person doesn't care about the moral evaluation of society or others at all, it's useless to be immoral, and even the best morality is useless. We often meet some moral scoundrels in public places: you call him "uncivilized", but he enjoys it; You call him "wicked", but he says "what's the use of virtue"; You reprimanded him for "no conscience", and he asked, "How much is a conscience worth a catty?" I don't know where this rogue mentality comes from, but it does represent some people's indifference to morality. What's the use of laws if citizens in a society don't even have the minimum sense of shame? What is the function of morality?

Although the phenomenon of moral failure is individual and partial, its harmfulness cannot be underestimated. First of all, the phenomenon of moral failure directly corrupts the social moral atmosphere. As the core of spiritual civilization construction, moral construction has the sacred historical mission of improving social atmosphere. Morality is the root of social atmosphere, and morality is often reflected by social moral examples. Without the demonstration of moral example groups, especially the "leading effect" of party and government leading cadres, moral construction can easily become a cry of conscience without public response. Undeniably, in modern society, powerful people and rich people have some advantages in enjoying material wealth, which has become the object of people's attention. If these people ignore morality, or even become morally corrupt, the whole society may be morally bankrupt. Practice has proved that the bad social atmosphere in recent years is largely caused by this group of people ignoring morality and law and discipline.

Secondly, the spread of moral failure makes people lose confidence in moral construction. In recent years, we have spent a lot of time on moral construction, but the actual effect is not ideal. One of the reasons is that moral construction has not been recognized and participated by the public, and it is difficult to stimulate people's moral enthusiasm, because the reality is in front of them, and people with moral corruption are so comfortable and chic. It leads to a theoretical call for moral construction but no specific measures; Some courageous people are faintly visible, but there is no collective condemnation of immoral behavior as "the words of all" and "the theory of all"; There are moral models like He Zhang, but there are few real imitators. If there are moral "special citizens" in society, people will doubt the fairness of morality. Without moral justice, how can we talk about moral construction of the whole people?

Finally, moral failure will lead to the rebellious psychology of moral publicity and education. Rebellious psychology means that a certain number of social members have completely opposite attitudes towards a social phenomenon and its cognitive and behavioral tendencies under normal circumstances. There is no denying that there is a certain gap between realizing moral life and our moral propaganda. Coupled with the "demonstration" of some moral "special citizens" and the cold reception of some nobles, people are convinced that "the more they say, the more false they are", so that they are disgusted when they talk about morality. If this rebellious mentality is not adjusted in time, it will inevitably lead to the obstruction of the mainstream cultural education of social morality and the prevalence of fallacies and heresies.

Preventing and overcoming moral failure is an arduous social work, which requires not only the participation of all sectors of society, but also the cooperation of political, economic, legal and cultural means. As far as morality itself is concerned, to overcome the phenomenon of moral failure, we must first strengthen the binding nature of moral norms. The role of morality in people's moral life itself contains profound compulsion, that is, morality has strict motives for the subject of behavior. For all members of society, whether they know the moral norms or not, and whether they are willing to accept the constraints of the moral norms or not, moral validity requires implementation without exception, and anyone should practice it. In this sense, it can be said that moral norms are also mandatory norms. Although it is different from laws and decrees, it does not completely have the attribute of human will, nor can it be guaranteed by state coercion, but its "should" instruction also determines its institutional requirements. With the system guarantee, morality will acquire the truth quality that everyone should abide by, and will no longer be despised at will because of the soft means of moral action.

Purifying the moral environment is also a powerful guarantee to overcome the phenomenon of moral ineffectiveness. The exertion of moral efficiency is influenced by the environment. If a kind of morality conflicts with reality, it is impossible to break through the mental barrier caused by the environment unless relying on external coercion; If morality is compatible with the environment, it can influence people's behavior by virtue of the power of the environment itself and produce the due effect. Morality has no influence on individuals, because the environment provides conditions. For example, in the employment system, "it is better to have talents and shortcomings than to have good people and no ability", which leads to the phenomenon of hurting morality in order to gain political achievements; Money is the only means of social rewards and punishments, so many people can avoid legal and moral sanctions by paying money; The increase of moral "spectators" in society has led to a growing market for moral hooligans.

At the same time, strengthening the social responsibility constraint of moral communication is also conducive to overcoming the phenomenon of moral ineffectiveness. The subject of moral communication must not trample on the morality he preaches under any excuse at any time and on any occasion. In real life, many people who talk about morality on the stage are doing activities contrary to morality, and the morality they preach will naturally be regarded as "hypocrisy" and despised by the world. In addition, any moral communication can't be for the personal interests of communicators but only for the interests of social groups. Perhaps the greatest moral deception is not the inconsistency between words and deeds, but the dissemination of morality for immoral purposes. In class society, moral preaching is obviously for the benefit of the ruling class, and the ruled class must not trust the moral communicators of the ruling class. The socialist system has eradicated the class narrowness of morality, and serving the people wholeheartedly has become the highest purpose of socialist morality. Our moral communicators should also stick to this purpose, and don't just turn morality into the obligation of ordinary people and become a means of self-interest. Only the morality that truly represents the interests of the broad masses of the people and can be practiced equally without exception can play its due role. Today, when we emphasize the rule of law and the rule of virtue, we have to think and worry about the moral effect.

Introduction to sociology course

Transformation and Fracture —— Changes in China's Social Structure since the Reform

Linda's "Transformation and Fracture —— Changes of Social Structure in China since Reform" contains 13 manuscripts published by the author since 1990s. From a unique sociological perspective, these articles systematically analyze a series of changes in China's social life in the past 20 years of reform and opening up. These articles point out that social changes in China are of great significance. The most striking thing is the drastic, continuous and profound changes in structure. The author uses the concept of "transformation and rupture" to show the current phenomenon and the reasons behind it, indicating that China society after 1990s is a unique society with its own characteristics. From the perspective of economy, history and comparison, the relationship between the state, the civil ruling elite and the people, as well as the flow of migrant workers, social stability and market transformation, are all urgent issues that need to be clarified in China today.

First, a review of China's reform theory

As a great historical change, China's reform and opening up has extremely rich connotations. What is its basic mission and position in the social and historical process of China? People have different understandings of this. Some people understand reform as pure economic change, so there is a saying of "economic system reform"; This way of understanding cannot explain the phenomenon of political power intervening in economic activities, which leads to the distortion of reform. Therefore, from the perspective of "authority standard (transformation)", some people think that the success or failure of reform depends on the transformation of political operation mechanism, and thus the concepts of "new authoritarianism" and "democracy first" have emerged. However, in the absence of social self-organization and self-coordination mechanism, these practices focusing on the transformation of the political system will inevitably put the reform and opening up in a state of "chaos, unification and death". Therefore, these understandings failed to grasp the deep connotation of reform.

In fact, we say that the traditional era is a political era, which is a summary of the typical characteristics of the previous society. Politics has replaced all social affairs, or surpassed all social things. Similarly, the economic era we are talking about is only a summary of the typical characteristics of the new society. No matter the political era or the economic era, it is only one aspect of society, or society is the field where these factors gallop, and everything meets on the big stage of society. Because of this, sociology has sprung up in the reform theory in recent years, and their analysis of reform issues and the depth of system reform are refreshing. Because what we are experiencing is not only the transition from the political era to the economic era, but also the profound social structure change. This includes not only the past of the political era, but also the arrival of the economic era, including changes in laws, culture, concepts and other aspects. This change is the best "antidote" in the political era. Because the political era is a political era, because politics is the dominant factor of all social factors, economic politicization, legal politicization and ideological politicization, it can be said that all social factors are "politicized". If we make political economy, legal economy and ideological economy again now, all social factors will be economic, which will undoubtedly become another tragedy after the political era.

Second, the change of social structure.

It is true that China's reform is by no means a change in one aspect, but a comprehensive social change. Society is the foundation on which economy and politics depend. Reform touches not only economy or politics, but also deeper social significance. The profound connotation of China's reform lies in that it is not only a change of system, but also a change of social structure. Social structure is a concept with deeper meaning of economic system, and system is only a certain level of social structure. Social structure has richer connotation than system.

The most substantial significance of China's reform is that it has triggered changes in the social structure. Social structure, according to sociologists' understanding, refers to people's social status and the mode of their social relations. In a sense, social structure is a bucket of everything. The change of social structure can not be attributed to only one aspect, it is comprehensive and comprehensive, and politics, economy, law and culture are all factors that constitute the social structure. It can also be said that social structure is the basis of their survival. It can be said that what kind of social structure there will be what kind of politics, economy, law and culture. We say that the traditional era is a political era because the traditional era is such a social structure, politics is above society, and all social factors are influenced and decided by politics. Changing the political era means breaking the social structure that led to it. Therefore, the essence of the reform we are carrying out now is the change of social structure. Similarly, it is the new social structure that replaces the old social structure, not the economic era. Therefore, we choose social structure as the perspective of observation and analysis.

Undoubtedly, after nearly 20 years of reform, the social structure of China has indeed undergone profound and tremendous changes. Every one of us can feel the big or small changes brought about by the reform every day. The world around us is so strange that people living in it are hard to understand. When you meet something new and are ready to think, it has passed or been replaced by something new. What changes have taken place in this world? People who are reforming can't help thinking. As a philosopher said, it is sometimes more important to trace the source of a wave than to catch it, because if we don't know the source of the wave, it is difficult to grasp the wave itself and where it will go. In fact, what is happening in China is a social structure change, and a new social structure that China people have never seen for thousands of years is being born in the throes of reform. The establishment of a rational society comes from rational reform. Only by grasping the essence of change can we reach the other side of victory.