We construct a multilayer financial network based on 31 financial institutions listed on A-shares in China which include the mean layer, volatility layer, and tail risk layer. Then we study the interconnectedness in the financial system. We find that firstly there are many differences among different layers which change over time. Secondly, small and medium-sized financial institutions also show high node centrality in some stages. Thirdly, in the total effect of financial risk spillover, short-term effects dominate while long-term effects weaken and change structurally as time goes by.Accordingly, it is recommended that regulators should take into account multiple channels of financial risk spillover when assessing the interconnectedness of financial institutions; strengthen the supervision of highly connected small and medium-sized financial institutions; and take measures to avoid the accumulation of financial risks.
The relationship between Zhen Tianting and the Beijing University Institute of Liberal Arts was close.During the War of Resistance against Japanese Aggression, he was the Vice Dean of the Beijing University Institute of Liberal Arts, while he also ran the institution’s administrative affairs. He insisted on rigorous recruitment, targeted training and scientific management while he attempted to integrate patriotic education and professional cultivation. Dozens of graduate students he recruited later became leading scholars in their respective fields, and they exerted significant influence in the academic fields such as history and linguistics.
国家图书馆藏"陈熙昌奏疏",是晚明吏科给事中陈熙昌于天启四年七月上奏、并由六科抄发的科抄原件,其正式名称为《闽艚突祸可骇 蠔镜丛奸更甚愚臣久抱杞忧谬陈刍议乞敕抚按及时酌处以无误岭海一隅事》.奏疏所言之事有二:一为"闽艚突祸",即福建白艚来粤籴米而引发的广东民变;二为"蠔镜丛奸",即葡人居澳坐大、华人聚拢接济所造成的澳门隐忧,二者共同反映了晚明广东地区日渐严峻的粮食供应问题、早期澳门问题以及错综复杂的闽粤、粤澳关系.该件目前未见学界利用,洵为新的钩索晚明粤澳史事之重要档案资料.
In order to effectively identify the external risk factors affecting the volatility of China’s stock market,this paper takes the Shanghai Composite Index and the Shenzhen Component Index as the research objects and constructs a U.S. Economic Uncertainty Index, Financial Uncertainty Index, Economic Policy Uncertainty Index and geopolitical risk index respectively. Then this paper uses the single-factor and double-factor of mixed frequency GARCHMIDAS models to examine the impact of four types of U.S. uncertainty shocks on China’s stock market volatility and the differences in different stock markets, and further identifies the external risk factors of China’s stock market volatility. The study found that: 1) compared with other uncertainties, the U.S. financial uncertainty has a significant positive impact on the volatility of China’s stock market; 2) U.S. financial uncertainty has a significant heterogeneous impact on the Shanghai Composite Index and Shenzhen Component Index, with a greater impact on the Shenzhen Component Index; and 3) the double-factor model based on realized volatility and financial uncertainty can improve the estimation and forecasting effect of the single-factor model, and the MCS test results further demonstrates that the model including financial uncertainty FU always has a stable out-of-sample forecasting advantage. Therefore, the U.S. financial uncertainty is an important source of China’s stock market volatility. The inclusion of FU in the benchmark GARCH-MIDAS model has a positive effect on improving the forecasting accuracy of stock market volatility, which is beneficial to predict the volatility of China’s stock market and promote the smooth operation of the macro economy and financial market.
作为"中国戏曲的活化石",现存莆仙戏传统剧目中有大量"西游戏".以仙游本"西游戏"为代表的这批作品,不仅声腔、表演独具地方特色,内容上亦不乏百回本小说未能涵括者.更引人瞩目的是,某些情节昭示其秉承了传统西游故事作为科仪文的"超度"功能,而这些恰是百回本小说取材与行文中被弱化乃至芟薙的部分.这些戏曲作品宗教功能的隐现,不仅暗合了戏曲的本源——祭祀与超度,也标示了西游故事独特的传承.作为场上之文学,莆仙戏《西游记》超越了一般的同题故事叙事文本,与宝卷等科仪文一道,承载的度化功能在一般文本单纯的娱人指向之上,更多了一份娱神(鬼)的特定意义.明乎此,以百回本小说作为核心参照系,重新勾画西游故事独特的发展轨迹,《西游记》研究将别有洞天.
Schooling in ethnic minority areas is an important way to rearrange and combine the multiple identity sequences, which can promote the beneficial coordination between ethnic identity and national identity, and then promote the construction of a national identity consciousness of minority students. In particular, there is an urgent need for consensus, as school education has always woven the strong spiritual bond among all nationalities, and represents an important support mechanism for members of ethnic regions to move from relatively low-level national identity to high-level national identity. Here, it is still necessary to explore the multidimensional orientation conducive to the integration of national identity in the school field. As far as the construction of national identity consciousness of ethnic minorities is concerned, patriotic education, a local knowledge system and language teaching, all play significant roles in schooling in ethnic minority areas, which should be balanced to some extent between“diversity”and“unity”.
《大司乐》是独立流传的文本文献,战国初年的魏文侯乐工窦公保存了这个文本,其后人将它献给汉文帝,成为皇室秘阁藏书;景帝和武帝之际,刘德收得先秦旧书《周官》,未闻其中有《大司乐》;武帝时,司马迁撰《史记》引用《周官》,有《大司乐》内容;成帝至平帝间,刘向、刘歆父子整理校勘《周官经》,将其著录于《别录》和《七略》;平帝时,王莽将《周官经》改称《周礼》,将《大司乐》作为《乐经》立博士学官.刘氏父子整理本《周官经》是专书名,之前所有《周官》都是类目名.《大司乐》是孔子"乐教"教材,孔子逝后由子夏带到魏国,作为魏文侯推行礼乐教化的儒学典籍.由于《大司乐》本是周代乐官职文,属于"周官"类文献,故被刘氏父子整合进《周官经》中;又由于"礼""乐"在周代礼乐制度环境下本来相辅相成,相须为用,解释《大司乐》的《乐记》被收进《礼记》中,成为解说礼乐关系的重要释经文献.因此,不能说《周礼》《礼记》只是"礼学"经典不是"乐学"经典,应该说它们是包含了"礼学"和"乐学"的儒学经典.理解了这一点,就能理解《周礼·大司乐》其实就是儒学《乐经》.
海昏侯刘贺墓出土的"大刘记印"玉印,对于印证刘贺身份以及探讨秦汉印玺制度有着重要意义,同时它也是宗族史研究的珍贵资料,涉及属籍谱牒、始封继嗣、宗庙祭祖和宗主尊号等内容.由此考察,"大刘"之"刘"与汉家"诸刘"属籍相联系;"大"读如"太",与海昏侯国始封君称"太祖"有关,"大刘"之称也并非刘贺所独有."大刘记印"与南越王赵昧"泰子"印构成西汉王侯等级完整的宗主印玺,彰显着宗法制度下族权的某些特征.
As a branch of history, oral history has broken through disciplinary boundaries and plays a significant role in different disciplines with its unique value. In terms of how to consolidate the consciousness of the Chinese national community, oral history, with its characteristics of eventuality, subjectivity and publicity, makes it possible to consolidate the consciousness of the Chinese national community among the people of all ethnic groups with collective memory. Furthermore, the memory based on personal life experiences, which is extracted by oral history, has the potential to sublimate into collective memory and even national memory. Finally, it’s possible for us to consolidate the consciousness of the Chinese national community by combining the historical foundation of the Chinese nation, excavating the profound meaning of the spirit of the Chinese nation and accelerating the integration of Chinese national culture.Therefore, widening the horizontal dissemination dimension of oral history materials by innovating their forms and carriers, and realizing the vertical long-term inheritance of oral history materials by integrating digital technology and ceremony performance, is the direction of consolidating the consciousness of the Chinese national community with oral history.
"魏徵梦斩泾河龙"虽然早见于《永乐大典》所引《西游记》,但龙王行雨犯罪的故事本身并未得到学者的重视.而关键的问题就是龙王所犯天条到底是什么.从宋明以来的道教文献及道法实践来看,所谓天条应即道教的《女青天律》.《女青天律》约定型于南宋,流行于元明时代,其中有明文规定了龙王行雨有违时间、雨量要予以处斩.不仅如此,小说中凡是涉及龙王犯罪及处刑的地方,在《女青天律》中大抵也都能找到明确的"司法解释".就此而言,似可以说《西游记》小说的作者或者改写者不仅熟悉道教的仪式流程、坛场布置与文书用语,对道教的"天条"也极为熟悉.
Addressing the prolonged stagnation in household consumption growth in China is crucial for the successful implementation of the strategy to expand domestic demand. By constructing the upgrading index of consumption structure from 2002 to 2018, it is found that the overall upgrading trend of household consumption structure in China is accelerated after 2014. Theoretical analysis and empirical results indicate that, as household consumption structures rapidly upgrade with rising incomes in China, the primary factor limiting reasonable growth in household consumption is the insufficient effective supply resulting from a mismatch between the supply structure and the demand structure. As the adjustment of the supply structure depends on the continuous optimization of investment flow, expanding effective investment is the key driving force to improve effective supply, and it is also the existing component of expanding domestic demand. Further research shows that weakening investment convergence can significantly alleviate the insufficient effective supply caused by consumption upgrading. Enhancing the scientific anticipation of policy regulations and increasing the effectiveness of investments will be beneficial for realizing the strategy of expanding domestic demand.
Robert Nozick’s critique of social contract theory includes not only the critique of classical social contract theory, but also a critique of Rawlsian new social contract theory. The core of classical social contract theory concerns political legitimacy, while the new social contract theory is about the argumentation of the principle of justice.Nozick’s criticism of social contract theory is carried out from two aspects. First, Nozick begins from the general method that political philosophy should follow and maintain a distinctive gap between method and theoretical purpose.The critique of methodology focuses on the issue of political legitimacy, while the rational teleology hidden within social contract theory is completely contrary to the methodological principles of political philosophy. Second, in the face of new social contract theory, Nozick believed that a new social contract theory cannot escape the dilemma of the rational teleology of the classical social contract theory, nor can it avoid the theoretical difficulties that must be encountered when using some concepts of social contract theory to demonstrate the principle of justice. With respect to both the proof of legitimacy and the argumentation of the principle of justice, Nozick advocated the theoretical approach designated“natural generation”instead of“rational design”concerning the“invisible hand explanation”.
江南风流才子唐寅,自幼聪慧机灵,才华过人,他将作诗的气韵、锻炼和润色,与绘画的意匠经营和笔墨技法相提并论,其诗思不乏才士的狭气和傲气,还有孤芳自赏的清高.他爱江南水乡风物,更爱娇娆美人,除了在山水、花鸟画里以奇妙诗思展现才华外,他还在仕女图、美人图、名姝图等系列佳人画及其题咏里,高调宣示才子缠绵俳侧的风流.唐寅画为神品,诗亦入流,因露才扬己而遭遇不测,沉沦却依然轻狂,落魄才子梦断佳人画,如幻似真的浪漫情愫,使他成为明清才子佳人文艺的典型.
The philosophy of life is a philosophical meditation about the meanings of life. Robert Nozick maintained that we should examine our life in those philosophical meditations, and ensue our life be guided by wisdom.Nozick spoke of three subjects（happiness, love and death） in his philosophy of life. Happiness is an end to be pursued by the great majority of the people, but it shall not be the sole end; love may be a feeling, but its true meaning is in“We”which is formed in a process of loving; and there is no escape from death, but the lights of life can be made brighter at the end of it. Nozick discussed two theological questions, that are the ontological argument for God’s existence and the problem of evil. Nozick also made some reflections on his political philosophy, and changed some of his early ideas of libertarianism. As such, one could suggest that there are two Nozicks.
Fu Lehuan was a renowned historian in the 20th century, especially well versed in the history of Liao and Jin Dynasties. Feng Jiasheng, Chen Shu and himself were known as the“three masters in the study of Liao history”. Influenced by his uncle Fu Sinian and others, he focused on collecting, sorting and scrutinizing historical materials, and then proposed his own interpretations. Fu Lehuan’s pioneering contributions to the study of Liao history concentrated on the relationship between the Liao and Song Dynasties and the territory of the Liao Dynasty. His study on the written records of Song and Liao envoys, as well as visits to Liao by the people of the Song Dynasty complemented and corrected some shortcomings of previous scholars. His study of Nabo in the fourth period examined the dual politics of the Liao Dynasty, which provided the basis for subsequent research. These achievements were helpful to understand the political system of the Liao Dynasty, the scope of its territory and the wider history and geography of Northeast China.
建设服务型政府是转变政府职能的新阶段,是现阶段对中国政府发展方向的定位.对于建设服务型政府的路径问题,多是从"职责结构"与"履责方式"这两条线去分别研究职能转变的轨迹.从前者的角度,大多是认为已经或正在经历政治型政府、发展型政府和服务型政府三个阶段,从后者则认为已经或正在经历着管制型政府、管理型政府和服务型政府三个阶段.这大体符合实际情况,但对两条线索之间的关系则缺乏系统的认知,而且这"双线"在时间上也确实存在一定的交错.总体上看,政府职能转变工作始终是以"双线并行"的方式推进的.从发展上看,建设服务型政府,需要实现从"双线并行"到"逐步合一",即实现"职责结构"与"履责方式"均向服务型政府的转变.在深入分析"双线合一"的过程中,探讨"双线"之间的内在关系以及相关问题,有助于廓清服务型政府的建设逻辑.
梅洛-庞蒂在历史问题中见证了现象学和马克思主义的融合,二者在人类关系的地基上相互关联,共同以理性危机为反思对象.他借鉴胡塞尔在生活世界分析中引出的历史问题,却发现胡塞尔的先验历史观包含着矛盾.他肯定卢卡奇在意识形态理论中提出的历史维度,认为历史进程为历史理论摆脱教条的马克思主义和胡塞尔的先验主义提供了可能.然而,这使他深陷相对主义的质疑,为了摆脱争议,他在历史唯物主义的现象学还原中转向肉身.肉身在历史性概念的深度关联中被阐明,它作为人类关系的起源揭示了历史性的生成.因此,历史生成论是历史唯物主义深度还原的结果,它使梅洛-庞蒂从胡塞尔的先验现象学转向肉身本体论,并为历史哲学的更新指出方向.
机构协调问题是行政法治的重要理论关切,在公共卫生治理过程中得以凸显.宪法、法律等规范性文件要求行政机构进行协调,对基本权利发挥结构性保障作用.机构协调兼有可外部化的内部行政法意义与法政策学面向.作为组织性协调工具,议事协调机构、党政领导小组、派出工作组、内设机构推进了行政协调发展.作为程序性协调工具,联合会商、行政协助、多阶段行政等程序亦发挥了行政协调作用.实体协调组织和协调机制、程序是行政法中机构协调法治架构的重要组成部分.优化政府数据共享对完善机构协调问题起到关键作用.学习性规制有助于机构协调随突发公共卫生事件形势不断迭代、进化、完善.
朱子读书法以切己修德为宗旨,以"熟读"为总纲,包括对文本的义、理、味的逐层把握,是文本"活化"的过程;与之相应,读者的心灵大抵经历了由整齐严肃到从容宽闲的变化,包含了 一种活泼泼的审美体验.从具体的读法来说,讽咏法之于诗歌、观血脉法之于散文,都是"熟读以活"的具体运用,也有利于揭示诗文的美学特质.从文学思想史来看,朱子读书法所含的穷理功夫和体贴情怀,体现了文学思想史中少有的理性精神和生命化的文学观念.朱子后学虽然奉此读书法为圭臬,但并没有向文学领域过多拓展,其学理价值有待于今天的文学思想史研究者继续关注.
中国式现代化是以马克思主义为指导、立足中国具体实际的社会主义的现代化,不同于西方具有资本主义性质的现代化的新形态.相较于西方现代化的扩张与掠夺,中国式现代化是民主平等、和平发展与合作共赢的社会主义的现代化.中国式现代化不是苏联模式现代化的再版,也不是苏联改旗易帜现代化的翻版.中国是世界上最大的发展中国家,中国式现代化既有中国特色,也具有普遍意义.中国式现代化拓展了发展中国家走向现代化的途径,为世界上其他发展中国家探索一条具有本国特色、符合本国实际的现代化发展道路提供了中国方案.
