“Social” “capital”?

This paper analyses several concepts of social capital to show what meanings have been constructed around the phrase, “social capital.” By looking at the roots of “social” and capital,” it demonstrates that the use of the phrase “social capital” is an inappropriate one. The phrase does not fit the phenomenon it tries to explain. Ideological roots of “capital” suggest that it is individualistic, that despite multiplication it tends to accumulate and concentrate often through exploitative means, and that it follows paths of gender and class discrimination. On the other hand, the phenomenon, which the phrase social capital captures, does not tend towards the individualistic, but to the social. It multiplies and spreads to families, communities, and groups. It also does not concentrate or accumulate like capital. By analyzing such contradictions in the phrase, the paper explores appropriate alternatives and suggests implications for policy and practice.     

‘‘With the greatest respect and fidelity:’ a Cherokee vision of the ‘Trust’ doctrine”

The trust relationship is the conceptual/philosophical framework against which all relations between the federal government and indigenous groups are conducted. Yet despite the centrality of this concept, federal policymakers have no consistent or agreed upon definition of what the trust relationship actually entails (Wilkins, 1997). And, more importantly, indigenous conceptions of trust have rarely been assessed. This article analyzes and advances one tribe's—the Cherokee—perspective on trust. In focusing on how the Cherokee perceive trust, this section emphasizes that from an indigenous viewpoint the trust relationship embodies a complex and sophisticated understanding that both the tribe and the United States have reciprocal responsibilities to maintain positive relations towards one another. The leaders of the Cherokee people—one of the more diverse indigenous groups— understood in the federal government's actions, whether these were expressed in treaties, policy statements, congressional laws, or court decisions, that the federal government was pledged to protect Cherokee property and sovereignty, would act with utmost integrity in its legal and political dealings with the people, and would insure that the United States political and judicial representatives would act in a moral manner regarding the tribe's rights. Notwithstanding the federal government's tremendous variety of treaty and trust violations, the Cherokee conception of trust is regenerative from generation to generation. This breathes new life into a seasoned concept and offers hope for the often difficult political/legal relations between the federal, state, and tribal governments. And here we beg leave to ask of our father that, in future transactions of a public nature between the United States and our nation, the American Government will not require of our nation any thing which, as our protectors and guardians, they will not, after due deliberation, advise us to comply with; and having no doubt of the magnanimity and benignity of the Government, we shall return home satisfied, and report to our nation the result of our mission to this. With the greatest respect and fidelity, we subscribe our names (Going Snake, et al., 1817, p. 147)     

"新南向"还是"新难向"?——台湾"新南向政策"可行性分析

目前大多文献从两岸关系的角度和偏政治化的方法分析"新南向政策",区别于此,文章从经济学角度研究中国台湾地区与其他国家的经济依存关系,研究结果表明:即使"新南向政策"具备实施的利好基础,但却并不可行.蔡英文企图通过"新南向政策"摆脱对祖国大陆的经济依赖只能是一厢情愿的事情,注定行不通.     

‘Techniques’ for governance

Issues relating to governance are among the most critical in terms of sustaining viable political and social arrangements. In terms of democracies and their bureaucratic organizations, understanding how governing works leads to improved understandings of how to government best. In this article, the works of three important political thinkers, Alexis de Tocqueville, Max Weber and Michel Foucault are synthesized to create a tool for analyzing the effects of certain techniques used to govern. In particular, aspects of the techniques known as Zero Based Budgeting and the GPRA of 1993 are subjects of analysis.     

“官场+市场”与中国增长故事

本文运用和拓展了“官场+市场”理论,重新解析中国独具特色的经济增长机制以及政府与市场的互动模式。地方官员之间围绕着辖区经济发展的官场竞争嵌入在不同辖区企业之间的市场竞争之中,而辖区企业参与的市场竞争又嵌入在官场竞争之中。作为一种分析框架,“官场+市场”的理论贡献在于揭示了政府与市场的良性互动、政企的有效合作必备的三个条件,即内部的政治激励（“把事做对”）、外部的市场约束（“防止做坏事”）和必要的信息反馈（“做对的事”）。中国“官场+市场”的增长模式在总体上提供了这三个关键条件,在最积极的意义上实现了辖区内政治企业家与民间企业家精神的结合,政治精英与经济精英的结合,中国历史悠久的官僚政治传统与西方国家市场经济传统的结合,为我们揭示中国增长之谜开辟了新的视角。     

"VIOLENCE AGAINST CHILDREN" REVISITED

A reanalysis of the child abuse data collected by David Gil in his study Violence Against Children indicates a strong role for child related variables in predicting abuse severity. Of particular importance is the child's age, with younger children experiencing more severe abuse. The data further suggests that the abuse of adolescents may be caused by different factors than those affecting the abuse of young children. This analysis may be of use to practitioners in helping them to identify abusive situations involving the greatest risk for severe physical injury to children.     

现代生命的“社会化”图景

齐美尔在与康德的对话中提出“社会何以可能”的问题,将社会学确立为对社会化形式的研究,探究现代个体如何与周遭世界产生联系并由此构建自我。齐美尔通过对比古今社会化形式,进而得出对现代生命内在困境的基本洞察。面对现代世界的外在化和碎片化的生活感受,他并未完全采取康德的思路--用认知的方式构建统一的世界来解决主客体冲突,而是参照歌德的生命观,提出一种介于康德与歌德之间的生命学说,使个体能从自身生命的根基生长出与世界的深刻关联,在生命直观之中达成自我与外在世界的和解。     

"以人为本"的哲学意蕴探析

"人"属于哲学关注的中心,在西方哲学、中国传统哲学及马克思主义哲学中,"以人为本"的解读既存在一定的共性,也表现出诠释的差异性.时空差异、哲学前提、理论框架及价值取向的异质性是不同哲学流派对"以人为本"给出不同答案的成因.总体上,马克思主义哲学中的"以人为本"是对以往相关理论的"扬弃",实现了"唯物主义"和"人本主义"内在的对接与统一.     

“重庆”号事件考实

《日本外交文书》所收“重庆号上对荒川领事家族施行暴行一件”对“重庆”号事件的概述有很大局限性.事件起于“高升”号被袭,日本“渝盟肇衅”之后.清兵进入英国轮船“重庆”号并非为伤害日本侨民,而是搜查荒川夫人一行随身携带的大量文件,清兵因此截获日本间谍重要军事密函,进而在天津破获了中日甲午战争爆发后的第一起重大间谍案.事件中日方损伤程度相当轻微,远不能与“高升”号事件相提并论,荒川领事家人更未遭受任何“暴行”.在美国代为日本交涉中,以李鸿章为代表的清政府虽口头表示过道歉,但始终否定事件是攻击行为,并以日本须恤偿“高升”号伤毙人命和遗失财务为前提,断然拒绝日方赔偿要求,于情于理并无不妥.对于正在撤离中的日本使领馆人员,清政府是一路给予郑重保护的.     

"THEY'RE PLAYING OUR SONG"

No abstract available for this article.