As the original form,the family has economic,reproductive,educational,emotional and spiritual functions;Only in this way,for every living individual,the family is his most original life,emotional,will and spiritual community,and in the family,the most ethical community,the individual obtains everything he needs before socialization.In the moral virtue and intellectual virtue which he acquires,an essential force which is re-garded as a complete moral personality is generated and cultivated.In a relatively closed state of life,the family function is maintained in a form of self-sufficiency.In the modern society and modernity driven by modernization,with the differentiation of social fields,and with the professionalization and specialization of labor,women have more opportunities to obtain social labor,which gradually socializes family functions.Family functional socializa-tion has the dual nature of value.Compared with the acquaintance society,people enter the stranger society caused by mutual need and general exchange earlier,then they may develop social emotions and form public ra-tionality earlier,but they may also be influenced by individualism,egoism and pragmatism earlier and become in-different.It may also be empowered and capitalized with the acceleration of moral socialization.Therefore,the question and worry of whether the socialization of family function is progress or crisis are aroused.How to make in-depth analysis and rational improvement from the perspective of value philosophy is undoubtedly an important theoretical and practical demand.
明末清初社会转型之际,思想界门户林立,聚讼纷纷,孙奇逢摒除门户之见,主张兼容并包,取诸家所长作为圣学之"拼图",提出"明体达用"的理学主张,建构其独特的道统观,使一代学人身上添了包容的气质."明体"反映在《理学宗传》的道统建构上,表现为:"严儒释之辨",建构道统谱系;"不一处见一",消解诸家聚讼;"折衷于圣道",以圣人为归."达用"体现在"主于实用"的理学实践中.孙奇逢主张躬行实践、内圣自得,强调为学要有"把柄",即在人伦日用间体认天理,理学由此不再高高在上,在经世致用之外,开始回归日常.他通过著书讲学,开创有鲜明地域特色的中州学派,其理学思想和理学实践对于推动清初学风转变和社会转型影响深远.
文章以加拿大联邦制的形成和发展过程为线索,首先阐述了加拿大的早期经济和自治领时期类国有企业(即皇家企业)的基本情况,进而论述加拿大为什么选择联邦制作为立国之本,阐释加拿大后来联邦制下的国有企业与自治领时期类国有企业的历史、经济和政治渊源,以及分析加拿大联邦制对国有经济发展和布局的深刻影响.通过阐述1990年代以来的当代加拿大经济基本情况,分析加拿大国有企业的定义、定位和基本监管,当代加拿大国有企业的私有化思潮和行动,当代加拿大国有经济的总体布局,文章认为,加拿大联邦制、社会福利制度、中等强国定位和新自由主义思潮是决定当代加拿大国有经济布局的主要因素和考量,并对此进行了相应的整体和个案分析.
《莎菲女士的日记》作为现代中国文学的经典作品,为重新认识丁玲的"不简单"与"复杂性"提供了重要的文本依据.日记中的莎菲与记录莎菲日记的丁玲同构,传达出丁玲有关启蒙、革命与女性的复杂态度.莎菲身体上的离家行为呈现出女性心理与启蒙话语的相互碰撞;莎菲情感上的"自由恋爱"则指向"个性解放"等同于绝对"自我"的逻辑悖论.苇弟与凌吉士作为莎菲与丁玲人格的两面,更体现为时代的双重镜像.这些矛盾又复杂的时代特质展现出新文学主体自我的生存困境,反映着五四青年在启蒙话语中的困惑与失落,揭示出新文学西化现代性的最大症结,也为其后知识群体思想的革命转向提供了注脚.
The five caves by Tan Yao in the early Yungang Grottoes include the basic statues such as the gi-ant Buddha and the shrines.Based on the three subdivided periods in the early stage,this paper analyzes the process of building basic statues and Buddhist shrines,the movement of craftsmen among the projects in the five caves,and the continuous period of the first statue in the five caves,and discusses the changes in the configura-tion of Buddhist niches and the characteristics of beliefs of different classes and groups in different periods.
党的二十大以来,共同富裕理念指导下的乡村振兴工作已经日渐成为党和国家的一大工作要点,解决乡村地区的经济发展困境,聚焦农业问题成为社会各界关注的热点问题.乡村旅游业作为重要的连接点,在推进乡村三大产业融合发展的过程中起到了重要的作用.该产业的发展有助于推动城乡经济文化的协调发展,缩小两者差距.一般而言,乡村旅游业的发展多依托于自然景观和人文传统,"非物质文化遗产"作为重要的文化资源,与旅游业的融合发展成为了其焕发新生的重要路径之一,也为乡村旅游的发展提供了重要助力,但在开发"非遗"资源的过程中,也存在或多或少的困境.文章以山西省代县杨家将文化遗产为例,分析当地的特色文化遗产及其开发过程中所面临的问题,探讨如何将"非遗"与乡村旅游产业融合,使得非物质文化遗产得到活态化保护和传承,为乡村产业转型和乡村振兴提供思路.
In the context of socialism with Chinese characteristics entering a new era,achieving common prosperity in Chinese path to modernization has become the focus of attention of the whole society.The common prosperity of Chinese path to modernization includes not only the modernized national economy,but also the fair-ness and rationality based on modernization,each doing his best and sharing benefits.The historical experience of Chinese path to modernization and common prosperity shows that deepening reform and opening up,promoting market-oriented reform,and strengthening scientific and technological innovation are the three paths to achieving common prosperity.Firstly,deepening reform and opening up should include expanding external exchanges,re-forming the system,promoting industrial structure upgrading,and improving public services.The government should reform the political system,improve property rights protection,etc;Secondly,in promoting market-oriented reform,it is necessary to promote economic development and common prosperity by improving market systems,strengthening market supervision,and regulating market order.Marketization reform should include the construc-tion of modern enterprise systems and financial support;Finally,in strengthening scientific and technological inno-vation,it is necessary to strengthen basic research,enhance the transformation and application of scientific and technological achievements,enhance the level of industrialization and informatization,and cultivate innovative tal-ents to provide strong guarantees for achieving common prosperity.
人的尊严作为宪法的基本原则和价值基础,已得到了大多数国家(地区)的确认.我国已然注意到了人的尊严保障的重要性,并将其突显于我国的法治理念之中.但是由于人的尊严保障并没有体现于我国的宪法或法律之中,也使得其是否具有法律上的规范力受到了普遍质疑.文章即通过比较研究的方法,对德国、日本等国家(地区)人的尊严保障的宪法适用进行研究,阐明人的尊严保障在宪法中的规范模式可以分为两种:其一,成文列明模式,即将保障人的尊严的相关条款在宪法中明确规定;其二,未列明模式,即宪法文本中虽未规定人的尊严保障,但通过宪法解释确认人的尊严保障为宪法的价值或精神,并加以适用.借此以说明,人的尊严保障作为宪法的核心价值和基本精神,其法律规范力的实现并非必须以成文表达为必要前提.
乡贤参与村治的"上虞经验"是枫桥经验的继承与发展,是当代乡村文治、德治、礼治、自治的集中展现,具有客观存在与现实推广的合理性.其丰富内涵构成了一个较为成熟的经验系统:乡贤文化认同与现代乡贤培育使得乡贤参与治村成为可能,乡贤的充分参与初步实现了村庄社会全面而有效的治理,"X+乡贤"多重运行机制下现代化村治格局得以初步建构.三者呈现出一种递进关系,亦即参与前提、外在表现与内在机制.乡贤参与村治的"上虞经验"是乡贤治村的传统文化现代转换的结晶与创新,是历史传承、时代需求、村治优化三重逻辑共促下的一种必然.它在全国的推广、再发展、再创新,顺应了村庄善治与治理现代化的内在需求,折射出社会主义中国村庄治理的道路自信、文化自信.
This paper mainly reviews both the theoretical literature on the non-neutral institution theory and its relation with the rise and decline of nations,and also the research methods and approaches of this theory.The non-neutral institution theory is the combination of both neo-institutional economic theory of property rights and collective action theory,which takes that whether the property rights of the productive interest groups are fully pro-tected as the key issue,and makes it the institutional foundation of long-term national economic growth.This framework has contributed to the analysis of the historical evolution of the institutional change and the rise and fall of the country,as well as the operationalization and exquisiteness of the national long-term economic development case.In addition,this theory provides a comprehensive analytical framework for the study of the rise and decline of nations,from the two research perspectives of domestic development and international competition as a whole.And it also provides new ideas on the current reform and development and international competition in China.
劳动模范是新中国的脊梁,始终发挥着"骨干""支柱"和"桥梁"作用,诠释着劳模精神的至高境界.三线建设中的劳动模范,因特殊的时代使命和积极作为,在勇毅、坚韧、奉献、团结等方面表现出极其鲜明的精神气质.他们是三线建设者的优秀代表,承载着三线精神的丰富内涵,也因此在新中国历史上树立了丰碑,成为代代相承的国家记忆,为中华民族不断前行提供了强大精神力量.
《新编全金诗》收录金郝天挺诗歌7首,《全元诗》收录元郝天挺诗歌2首,其中《题麻姑坛》二书同收.事实上两人身份自明代即开始混淆,诗歌作品也多被误收,再加上明清选本篡改诗题等情况,增加了诗歌归属考辨的复杂性.由二人政治身份、活动范围及选本收录情况等可以考知,金郝天挺存诗仅有1首《送门生赴省闱》,元郝天挺存世诗歌为6首.明人张旭《梅岩小稿》收录署名郝天挺的诗歌4句,或为元郝天挺佚句.而《新编全金诗》所收元好问《过雁门关》之作者应为明人杨璿.
Wu Dacheng was a famous scholar,official and military commander in the late Qing Dynasty.He was proficient in ancient characters and seal carving,and enjoyed a high reputation for his achievements in epig-raphy and palaeography.He had the courage to serve and was willing to practice,and was active in the political arena of the late Qing Dynasty with disaster relief,river management,and boundary surveying.He was keen on Westernization and cared about the current situation.He stepped into the military from the assistant manager of Jilin Defense,and became a typical example of scholar soldiers and civil officials leading the army.In the 1880s,wu Dacheng formed his unique military training thoughts in the practice of commanding and leading troops.In terms of the purpose of training troops,he put forward the idea of building an army by using power to defend a-gainst insults.He not only opposed provoking a dispute over border affairs,but also weakening the defense force.In the aspect of army purging,he put forward the idea of strictly prohibiting the ruffian style of the army,and started to control the vices such as drug abuse,wandering,and empty pay from the aspects of admonition and punishment.In terms of military armament,he proposed a new equipment concept,advocated buying the most advanced American and German breech guns from foreign countries to arm the troops.In terms of military drills,he only admired marksmanship,and believed that as long as marksmanship is accurate,he can preempt others,and he had formed a training mindset that marksmanship comes first.Wu Dacheng's thought of military training not only has the progressiveness of learning from the west to keep pace with the times,but also has only knowl-edge of weapons but not military affairs,only knowledge of marksmanship but not tactics,and only knowledge of the limitations of introducing sharp weapons but not developing domestic military technology.He did not train an army capable of defending against insults,and his military training thoughts failed to guide the transformation of modernization of the northeastern army in the late Qing Dynasty.
The question of morality's deception in Levinas moral philosophy has not been fully elucidated yet.There are two interpretive approaches involved in Levinas'research about the question of morality's decep-tion:the ideology critique approach of Marxism and the approach of the end of theodicy.Morality is considered as ideology in Marxism,which is revealed that its self-claimed universality is a deception.Levinas raises four argu-ments to refute it.Levinas refers this question to the consequence of the end of theodicy.He argues that morality is not ideology,and it is not deceptive.Morality is based on the face of the other rather than the welfare.The four arguments of Levinas and his doctrine of the end of theodicy are not true.He misunderstands the nature of the question of morality's deception.
Faced with the disorderly times of the world,pre-Qin philosophers put forward their own solutions and methods for governing the state.Although their proposed solutions varied in form,they all saw human desires as a breakthrough and starting point for addressing political issues.Laozi,a figure in Daoism,adopted the method of viewing things through the Dao,striving to construct a social governance model based on weak desires and low-cost control.Confucian thinkers like Confucius and Mencius focused on the perspective of viewing people with goodness(virtue and empathy),emphasizing the moral influence of rulers and the cultivation of virtue,aiming to create a state characterized by ethical cultivation.Xunzi directly confronted human desires,dividing them into the irremovable and the insatiable,emphasizing the cultivation of desires while bringing in rite and morality,moral standard and education,attempting to incorporate insatiable desires into a rational and orderly range,in order to rebuild a harmonious and orderly ideal society with a balance between things and desires.Han Fei agreed with Xunzi's stance on the irremoveability of desires,but further emphasized governing the state based on people's in-clination for gain and avoidance of harm.In this way,Han Fei politicized and instrumentalized human desires,and individuals in the legalist perspective became dependent on the will of the ruler and the interests of the state.
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中国古代南粮北运关系国计民生.自隋唐迄明清,运河一直为南北物资交流大动脉.明清定都北京,财赋仰给于东南.为解决国家军费与宫廷食用,每年沿运河从江南转输四百万石左右漕粮入供京师,故视漕运为天庾正供,军国大计.康熙曾把漕运、河工、盐政视为国家三大政,书于宫廷廊柱.但在明后期和清中期,由于黄河水患与漕运积弊影响,河运危机不断,并在统治集团内部两度引起继续沿用传统的河运还是因时制宜实行海运的论争,结果以转向海运而告终.探究明清时期漕粮由河运向海运的转变,对于研究明清社会经济,保护黄河流域生态具有一定现实意义.
梁斌的小说创作注重向中国古典白话长篇小说学习,很大程度上凸显了红色经典的中国风格、中国气派.其代表作《红旗谱》所受中国古典白话长篇小说的影响中,《金瓶梅》是重要的艺术资源,这些影响主要体现在白话口语的语言运用上、日常生活的寓意书写上、情节的直接模仿上以及意象叙事等方面.因为借鉴诸如《金瓶梅》等中国古典白话长篇小说多方面的艺术资源,《红旗谱》获得了较大的艺术魅力.
"表里山河"最初由春秋时晋国人提出,所指区域仅限于今天山西省的西南地区.之后相当长的历史时期,凡符合"表里山河"地理特征的区域,史籍均冠以"表里山河".元以来,随山西省行政区域的定型,"表里山河"成为描述山西地理环境的专门语汇.山西,山河互为表里自成一体,地理环境独特,且有居"天下之中"和"近畿临边"等历史地理区位特点,从而孕育发展出鲜明的文化个性,在中华文明的发展进程中发挥了极其重要的作用.
中国原始型创新的能力弱,根本的原因是原始型创意的能力弱.从目前中国原始型创新的需求看,原始型创意研究的基本问题包括原始型创意的知识资源、原始型创意的流程以及中国原始型创意的制度生态建设.原始型创意来源于超常型默示知识,人格特质是主体潜在的超常型默示知识的基础,思维模式是主体潜在的超常型默示知识的内核.想象力是超常型默示知识的最高境界,成为数字经济时代经济增长最重要的源泉.我们需要通过个体行为来认识原始型创意过程:体验、观察、感受过程——超常型默示知识的自我发现阶段;试错、合作、实验过程——激发自身兴趣爱好实现激情梦想阶段;洞察、想象、假设基础上的灵感创意过程——质疑批判已有假设、原理、规律,得出新的假设、原理、规律.在洞察想象假设基础上的灵感创意,是原始型创意思维过程中认识飞跃的心理现象.为改变中国原始型创意生产成果稀缺的现象,中国需要通过深化改革,为原始型创意的生产创造比较系统的制度环境,促进原始型创意主体成长、自治组织及管理的生态优化.
