After the reform and opening up, Chinn’s urbanization has been greatly improved. In this process, with the legal status of the land use rights established in urban development, its nature as a usufruct has been widely recognized and accepted by the land market; on the other hand, although its characteristics as a development right have been widely recognized in the practice of urban and rural planning, but limited by the ideology of the land’s public ownership in China, the discussion on the development rights and the mechanism of forcing planning power on the development rights is not sufficient. In the field of urban development, many contradictions and problems between the different levels of the government, between the different departments of the government, and between the government and society, such as the gaming on the acquisition of construction land quota, “multi-plan coexistence” and “land finance”, are all rooted in unclear understanding of the nature of land development rights and planning power, lack of theoretical research on it, and ambiguous application of different types of laws. In light of these inadequacies, this article attempts to examine urban land development rights and planning power from the perspective of public law and private law, analyze the differences and relevance between the two, and put forward suggestions for determining the functions and responsibilities of the government and formulating a framework of planning logic for urban land development.
城市属于典型的复杂性系统,多要素、多层级的子系统及其之间的复杂关系是其特征,这种复杂性为城市决策带来了挑战.本文首先回顾复杂性科学研究的起源、发展及在各个学科领域的应用,对城市复杂性系统进行了解构与剖析,将社会-生态系统(Social-ecological System,SES)的治理框架与系统动力学(System Dynamic,SD)模型相结合,提出了城市复杂性系统模拟的SDES框架.同时,以北京住房复杂性系统为例,采用SDES模型,对租赁住房发展的不同情景进行模拟,并对不同干预情景下的"成本-收益"进行分析,以为住房政策的选择提供决策依据.
教育学的出现与发展,是人类认识、理解教育这一人类特有的实践活动的需要,也为人类开展教育实践活动提供了必要的依据.基于亚里士多德的实践哲学,教育学形成了两个不同的传统:一是关注具体教育活动中的教学方式、技术或技艺的教育学传统,二是试图通过探寻作为人类普遍的、一般的教育实践的规律来构建科学的教育学传统.回到实践哲学以及教育学的哲学传统上,将人置于教育实践的主体位置,从而以人的教育实践来融会两种教育学传统,对于当前的教育学的发展与教育实践的推进都有着积极的意义.
上博简《鬼神之明》篇面世以来,学界关于该篇是否为墨家文献聚讼纷纭.阐释《鬼神之明》篇旨可回观涵盖"明鬼"论的更为宏阔的传世《墨子》.本于"兼爱",墨家劝善戒恶歆惧世人,明鬼原是墨家正义观的一种独到表述.这种"贵义"的规范诉求不免抵牾于现实的失范情态,于是墨子重拾传统神权法因素,塑造权威要素以填补规范信仰的缺失.因此,"明鬼"论说始终通过"赏善罚暴"语句彰显其政治法律功能,并具体表达"不杀不辜,不失有罪"的罪刑原则.墨家"明鬼"论既成为赏刑之法的话语渊源,也因渲染性恶而趋近于重刑理论.墨家"明鬼"论及《鬼神之明》篇旨反映了先秦赏刑理论史的展开,亦是考察信仰与法律关系理论的范例.
自古希腊哲学家亚里士多德对人类知识进行分类并划分为不同的学科后,学科建设就成为人类的自觉意识和主动筹划的精神活动.学科发展不仅需要对特定对象进行系统而深入的研究,而且也需要对学科话语体系进行自主性建构.通观新中国成立后我国伦理学学科建设历程,总体上比较偏重学科结构、内容、理论的阐释,话语体系建设的意识觉醒和资源配置力,逊色于学科体系、学术体系以及人才培养体系.新时代中国伦理学话语体系建设,需要处理好学科话语建设的普遍性与特殊性、传统与现代、实然与应然、全球化与本土化的关系,形成既博采域外伦理思想的精华又脉承中华优秀传统道德文化精髓并体现中国特色社会主义道德特征的伦理学话语体系.
