一、 解释下列概念（每组任选2词，12%）
1．古典社会理论
1）collective representations（涂尔干）；2）social action（韦伯）；3） the generalized other（米德）
2．现代社会理论
1）the unit act（帕森斯）；2）stock knowledge at hand（舒茨）；3）communicative action（哈贝玛斯）
3．最近的社会理论
1）a regime of truth（福柯）；2）practical consciousness（吉登斯）；3）habitus as an acquired system of generative schemes（布迪厄）
二、阅读下列章节，可就文中任何论点或命题设问（必须设问）并给出应答（任选2段，24%）
l 示范：Commonsense knowledge constitutes the fabric of meanings （Peter Berger）
The theoretical formulations of reality, whether they be scientific or philosophical or even mythological, do not exhaust what is “real” for the members of a society. Since this is so, the sociology of knowledge must first of all concern itself with what people “know” as “reality” in their everyday, non-or pretheoretical lives. In other words, commonsense “knowledge” rather than “ideas” must be the central focus for the sociology of knowledge. It is precisely this “knowledge” that constitutes the fabric of meanings without which no society could exist. – from yuhai(edited): Western Social Theory, p245
拟议的问题
l 为什么说常识构成了“意义的网络”，没有它社会就不能存在？或
l 为什么常识比理论知识更有资格成为知识社会学的对象？或
l 。。。。。。
1. Status Honor (Weber)
In contrast to the purely economically determined “class situation”, we wish to designate as status situation every typical component of the life of men that is determined by a specific, positive or negative, social estimation of honor. This honor may be connected with any quality shared by a plurality, and, of course, it can be knit to a class situation: class distinctions are linked in the most varied ways with status distinctions. Property as such is not always recognized as a status qualification, but in the long run it is, and with extraordinary regularity…… But status honor need not necessarily be linked with a class situation. On the contrary, it normally stands in sharp opposition to the pretensions of sheer property. -From Yuhai (edited) Western Social Theory, pp93-95
2．Particular structure of the constructs of the social sciences ( Schutz)
The facts, data, and events with which the natural scientist has to deal are just facts, data, and events within his observational field but this field does not “mean” anything to the molecules, atoms, and electrons therein.
But the facts, events, and data before the social scientist are of an entirely different structure. His observational field, the social world, is not essentially structureless. It has a particular meaning and relevance structure for the human beings living, thinking, and acting therein. -From Yuhai (edited) Western Social Theory, p227
3. New technologies of power (Foucault)
In the camp of the Left, one often hears people saying that power is that which abstracts, which negates the body, represses, suppresses, and so forth. I would say instead that what I find most striking about these new technologies of power introduced since the seventeenth and eighteenth centuries is their concrete and precise character, their grasp of a multiple and differentiated reality…… It becomes a matter of obtaining productive service from individuals in their concrete lives. And in consequence, a real and effective “incorporation” of power was necessary, in the sense that power had to be able to gain access to the bodies of individuals, to their acts, attitudes and modes of everyday behavior. Hence the significance of methods like school discipline, which succeeded in making children’s bodies the object of highly complex systems of manipulation and conditioning. -From Yuhai (edited) Western Social Theory, p582
4. Habitus (Bourdieu)
Habitus ensures the active presence of past experiences, which, deposited in each organism in the form of schemes of perception, thought and action, tend to guarantee the “correctness” of practices and their constancy over time, more reliably than all formal rules and explicit norms. This system of dispositions--a present past that tends to perpetuate itself into the future by reactivation in similarly structured practices, an internal law through which the law of external necessities, irreducible to immediate constraints, is constantly exerted—is the principle of the continuity and regularity which objectivism sees in social practices without being able to account for it; and also of the regulated transformations that cannot be explained either by the extrinsic, instantaneous determinisms of mechanistic sociologism or by the purely internal but equally instantaneous determination of spontaneist subjectivism. From Yuhai (edited) Western Social Theory, p714