“World Risk Society” Governance: The Paradigm of Complexity and Chinese Participation*

全球正在进入具有高度不确定性的”风险社会”时代，风险成为现代社会的重要 特征，并正在改变现代社会的运行逻辑与规则，人类社会的价值理念、行为方式正在 被系统化地重构，全球治理演变为”全球风险社会”治理。当前，全球风险治理的碎 片化、低效率现象严重，现有公共管理、国际治理方式还不能适应风险社会治理的要 求。现代社会是一个具有内生复杂性、测不准性、脆弱性等特征的复杂系统，复杂性 是全球风险社会形成的根本机理，全球风险社会治理离不开复杂性范式与中国参与。 系统研究全球风险社会形成的复杂性机制，构建面向全球风险社会治理的价值、文化 与机制，形成辨识、化解风险的协同治理及反脆弱能力，在理论和实践上具有重要的 价值。     

Value Goals and Institutional Framework for the Establishment of Administrative Public Prosecution in China

中国正处于社会转型期, 社会矛盾和利益纠纷呈高发态势, 通过厉行法治, 保证 行政权正确行使, 是预防、减少和妥善应对社会风险的良策。由于行政诉讼在制度架 构方面的缺陷, 其制度功能发挥并不充分。设置行政公诉制度, 应当成为完善行政诉 讼制度的一个重要选择。它具有监督和促进依法行政、引导市民社会生成、化解社会 矛盾等多方面的价值, 也是完善中国特色检察制度的应有之义。建立行政公诉, 应当 从理念和制度建构等不同层面予以设计。

关键词: 行政公诉 依法行政 检察权 权力制衡

Since China is now in a stage of social transition that displays a high occurrence of social conflict and interest disputes, strict adherence to the rule of law and ensuring the correct exercise of administrative power is the best strategy for preventing, reducing and properly managing social risks. Structural defects have meant that the institutional function of public prosecution has not been given full rein. The establishment of administrative public prosecution should thus become an important option for the improvement of administrative legal proceedings. It would have value in a multitude of ways, including monitoring and promoting the exercise of administrative functions according to law, guiding the creation of civil society, and resolving social conflicts, and it is also a necessity for the improvement of China’s procuratorial system. The establishment of administrative public prosecution should be designed at the conceptual level, the institutional level, and so on.     

“Immediate Establishment Is Advisable”: Chinese Diplomacy in the Negotiations over the Establishment of Sino-French Diplomatic Relations*

从1963年12月12日到1964年1月23日，中法外交代表在瑞士首都伯尔尼进行了 四次会谈，最终达成了中法建交协议。中方对伯尔尼会谈的基本态度是’速决为 宜?，为此在宣布建交方式、建交公报内容、发表公报时间等问题上对法国作了一 定的让步，但仍坚持至少在中国的单独声明中宣布中华人民共和国为代表中国人民 的唯一合法政府、台湾是中国领土一部分等原则立场。中国采取’速决为宜?的方 针，一方面是由于发展对法关系的必要性，另一方面也是中国高层估计中法建交是 可能的。但伯尔尼会谈并未解决所有问题，其中法台关系问题将成为中法发展正常 关系的障碍之一。     

Criminal Law Boundaries for Freedom of Speech in the Online Era*

如何划分宪法赋予公民的言论自由权利与网络时代言论型犯罪的界限，是当下司 法实务面临的重要问题。在言论型犯罪的构造中，应纳入事实与观点二分法、公事 与私事二分法、客观真实与主观真实二分法，将合理确信规则下的”主观真实”作为 踲法阻却事由；基于网络媒介的科技特点与社会属性，网络服务提供者只具备中立义 务，对之不应简单地以共犯理论或不作为犯罪理论予以入罪。在言论型犯罪的诉讼 中，原则上须根据实际或推定的被害人意愿来启动刑事诉讼程序，当言论行为严重危 害社会秩序和国家利益且被害人无法表踡其是否告诉意思时，可直接蹇用公诉程序； “严重危害社会秩序和国家利益”等入罪基准须是现实物理的秩序混乱，且行为人要 对其有故意而无任何正当目的。对跷微言论犯罪不应跷易蹇用有期徒刑的刑罚；信息 网络工具具有很大的生活用途，一般不应没收。     

The Marxist View of Equity: Basic Dimensions and Methodological Principles

在社会公正问题的大讨论中﹐ 罗尔斯、诺齐克、哈耶克、麦金泰尔等当代西方思 想家的论述被反复引用和申说﹐ 而将马克思恩格斯等经典作家的观点置于一种被忽视 甚至被忘却的状态。形成这种状态的原因是多方面的。对历史背景和语境不作具体的 分析﹐就难以把握马克思恩格斯对于社会公正问题的真实态度和精神实质﹐ 甚至会 得出他们不仅没有关于社会公正的理论﹐ 而且反对和拒斥从社会公正角度讨论问题 的结论。马克思主义作为无产阶级认识和改造世界、求得自身解放和人类解放的世 界观和方法论﹐ 是真理与价值相统一的理论﹐ 也只有从科学向度与价值向度辩证统 一的角度﹐ 才可能对作为价值之一种表现的公正问题作出合理的理解。公正既是一 种价值观念﹐ 具有评价标准的功能﹐ 也是实际的价值(包括利益、机会、权利等)分 配的一种状态﹐ 其中会涉及自由与平等的矛盾、形式公正与实质公正的矛盾、一般 与特殊的差别、平等与效率的抵牾、公正与不公正的对立﹐ 等等﹐ 只有运用辩证思 维的方法﹐ 才能对其复杂性获得正确的认识。

关键词: 社会公正 公正观 价值立场

In the wide ranging discussion of social equity issues, the theories of contemporary Western thinkers such as Rawls, Nozick, Hayek and MacIntyre are repeatedly cited and expounded. By contrast, for various reasons, classical writers like Marx and Engels have been overlooked or even forgotten. Without a concrete analysis of their historical background and context, it is hard to grasp the true attitude and spiritual essence of the views of Marx and Engels on social equity. We might even conclude not only that they had no theory of social equity but that they opposed and rejected approaching questions from this angle. As a world view and methodology enabling the proletariat to know and transform the world and liberate themselves and mankind, Marxism is a theory that unites truth and value. A rational understanding of the issue of equity as an expression of value is only possible when the dimensions of science and value are dialectically combined. On the one hand, equity is a value concept that functions as a standard for evaluation; on the other, it refers to an actual state of values distribution (including interests, opportunities and rights) that inevitably involves the contradiction between freedom and equality and between formal and substantive equity, the difference between the general and the specific, the conflict between equality and efficiency, the opposition between equity and inequity and so on. Only a dialectical mode of thinking can ensure a correct understanding of the complexity of social equity issues.     

Persistence and Change in the Rural Land System of Contemporary China*

当代中国农地制度经历了土地改革、合作化运动、人民公社化和家庭承包经营 等发展阶段。其存续和变迁可以用’黏性生成—黏性稀释?分析框架进行阐释：制 度环境与路径依赖是制度黏性的生成诱因，对农地制度的存续发挥了重要作用；非 正式制度的渗入是稀释制度黏性的关键变量，非正式制度与正式制度之间的互动贯 穿整个制度变迁过程，思想观念和意识形态的变化对正式制度的加强、消解或建构 具有重要影响。     

The Loss of Urban Order and the Ethical Construction of Urban Order in Contemporary China

快速城市化的中国处于建构城市意义、城市秩序的关键期。城市是一个空间有机 体，是人类文明要素的空间化有机聚集；城市意义是城市有机体的伦理纽带，一个没 有意义归属的城市将充满风险、冲突频发。在建构城市物质形态的同时，使城市整合 为一个有秩序的意义共同体，是实现城市可持续繁荣的内在要求。重构城市空间，从 城市物性空间、社会空间、心理空间的整合性与互动性出发，建构合理的“空间—伦 理生态”，是建构城市秩序的重要现实路径；以社区、社会组织等为载体，合理推进 以意义为纽带的集体行动，是建构城市秩序的重要伦理选择。

关键词: 城市本性?城市意义?城市秩序?空间生产?城市正义

Rapidly urbanizing China is at a critical period in the construction of urban meaning and order. The city as an organic compound of space represents the organic integration in space of the elements of civilization, while its meaning provides the ethical ties that link these elements to form an organic whole. A city without a locus of meaning will be buffeted by risks and confrontations. The realization of sustainable urban prosperity requires the integration of the city as an ordered community of meaning at the same time as its physical forms take shape. An important practical path to achieving this aim is restructuring city space in a rational “spatial‐ethical ecology” based on integrity and interaction of physical, social and psychological urban space, by means of collective action knitted together by meaning and carried out by communities and organizations.     

The New Spiritual Elements and Artistic Exploration of Chinese Buddhist Literature during the War of Resistance against Japanese Aggression

现代中国佛教抗战文学是非常时代里出现的具有特殊意义的文学史现象。这种文 学在主题表达上，将现代佛徒的国民意识与传统佛教的菩萨行精神相结合；在个体的 生命体验上，因应时代对佛学观念进行自觉、现代性的创造发挥；在社会角色的身份 认同上，以艺术方式自觉、主动呼应战时国家的文化战略；在艺术生产方式上，有力 推动作者结构的大众化与表现方式的现代化。这些新质素与趋势为学界全面、深入认 识和评估中国抗战文学对民族抗战的作用与贡献，提供了一个不可忽视的角度。     

The Territorial Status of the Diaoyu Islands in 1895: A Crucial Issue for the Dispute over These Islands

钓鱼岛等岛屿在1895年1月，即日本正式对它们提出主张时的领土地位，是中日之间关于这些岛屿的争端中最为关键的问题之一。鉴于这些岛屿是无人居住的遥远的小岛，以及在相当长的时间内并无其他国家对它们提出领土主张的事实，中国在1895年之前对这些岛屿行使的实际主权管理活动确立了中国对钓鱼岛等岛屿的原始主权。由此日本无法通过先占取得对这些岛屿的主权。

关键词: 钓鱼岛等岛屿?东海?领土争端?中日关系

The territorial status of the Diaoyu Islands in January 1895 when Japan officially made claims to them is one of the most crucial issues for the dispute over these islands between China and Japan. Given the fact that these islets are tiny, uninhabited and remote, as well as that no rival claims to them had existed for a fairly long period of time, the actual sovereign functions exercised by China regarding these islands before 1895 established the original title of China to the Diaoyu Islands. Thus Japan could not acquire the title to these islets by occupation.     

“Snow’s Proposition” and Interdisciplinary Research in the Humanities and Social Sciences

“斯诺命题”提出了“科学文化”和“文学文化”的矛盾和冲突, 以及“两种文 化”发展中的困境问题。“斯诺命题”在积极意义上涉及提出了人文科学、社会科学 和自然科学之间存在的对象的整体性与既定学科的局部性的矛盾问题, 提出了人文社 会科学“次文化”分裂和分离化倾向的问题。走跨学科之路是破解“斯诺命题”关键 所在, 其中特别要注重解决好学科研究和问题研究的结合、个体研究和团队研究的结 合、学者的个人禀赋发挥、研究的社会导向和环境导向、研究的评价体制和机制优化 等问题。

关键词: 斯诺命题 科学文化 文学文化 人文社会科学 跨学科研究

“Snow’s proposition” points out the contradictions and conflicts between “scientific culture” and “literary culture” and the dilemma of the development of the “two cultures.” In the positive sense, Snow’s proposition concerns the contradictions between the integrity of the research subject and the particularity of established disciplines, as well as the trend toward division and isolation in subdivisions of the humanities and social sciences. The key to solving Snow’s proposition is to take an inter-disciplinary path that pays particular attention to combining discipline-centered with issue-centered research and individual work with teamwork, giving full play to individual endowment, social orientation and environmental orientation and to the optimization of evaluation systems and mechanisms.     

Guanxilization or categorization: psychological mechanisms contributing to the formation of the Chinese concept of “us”

中国社会心理学在面对急速的社会变迁中，需要以变迁与文化的视角来选择研究 问题，而中国社会文化中群己关系的社会心理机制，即“我们”概念的形成机制及其 转换的可能与条件，正是一个体现着双重视角的基本问题。对这一问题的探讨不仅有 助于解释社会凝聚力、群体行动的逻辑，讨论国家与个人、社会与个人、类别与个人 的关系；也有助于培植社会转型时期的社会心理资源和社会支持系统，从而促进社会 合作。与以往单一机制的分析框架不同，通过对两个个案的讨论，研究提出了一个 新的分析框架，即：中国人“我们”概念是在社会情境的启动和价值取向等因素影响之 下，经由相互交织的“关系化”与“类别化”双重过程形成的。

关键词: “我们”?概念?群己关系?关系?关系化?类别化

Faced with rapid social transformation, the discipline of social psychology in China needs to choose its research topics from the perspective of both change and culture. A basic issue reflecting precisely these two perspectives is that of the formation of the social psychology mechanism of individual‐group relations, namely the formation of the concept of “us” in Chinese society and culture, as well as the possibility and conditions for the transformation of this mechanism. Exploring this issue will not only help us to understand social cohesion and the logic of group behavior and to discuss the relationship between the state and the individual, society and the individual, and the category and the individual; it will also help cultivate social psychology resources and support systems at a time of social transition, and thus promote social cooperation.. Unlike previous analytical studies that focused on a unitary mechanism, this study uses the discussion of two cases to put forward a new framework for analysis: that is, the Chinese concept of “us” comes into being through the mingling of “guanxilization” and “categorization” under the influence of social context priming, value orientation and other factors.     

Changes in Diplomatic Philosophy in the Course of China’s Growth since 1949—The Shift from a Revolutionary and National Perspective to a Developmental and Global Outlook

观察国际和外交问题的视角与观念变化，是中华人民共和国外交史研究中尚需探讨和梳理的课题。在新中国成立后的前30年，中国外交深受在革命过程中形成的外交观念的影响。其基本诉求是建立新型外交关系，核心观念是独立自主与和平，外交政策的基石是和平共处五项原则；此外，国际统一战线策略，对现实世界的战略划分，以及对战争、和平与革命的思考亦对这一时期的外交政策具有重大影响。自20世纪70年代末实行改革开放以来，中国外交转以发展为视角，配合国家经济建设这一中心任务，做出一系列战略和政策调整。中国对国际形势作出和平与发展的新判断，对独立自主的和平外交政策作了新诠释，致力于建立均衡的对外关系，主张以渐进方式推动国际秩序的改进，决心走和平发展道路。中国由此成为现存国际秩序的参与者和建设者。进入21世纪，中国成为令世界瞩目的新兴大国，外交观念也在继承以往的基础上与时俱进。中国强调当代世界是命运共同体，谋求与各国的合作、共赢     

Semantic Analysis of the Theoretical Foundations of Biology

生物学理论作为科学哲学研究中的一个另类一直受到关注。它与传统科学模式间 的差异是造成这种现象的原因之一。解读这种差异的根源，需要对生物学的理论基础 以及理论结构给予充分的关注。生物学特有理论结构所表现出的多元语境与语义结构 的复杂性，决定了对生物学理论基础的研究应当重视语义分析的方法，尤其是对理论 本身进行语义分解并研究其中的语义关联问题，从而解读生物学模式作为一种不同于 理化科学的特殊科学解释观的合理性。

关键词: 生物学理论?语义分析?语义结构

As a different type of research in the philosophy of science, biological theory has always attracted scholarly attention. One reason for this phenomenon is that it differs from the traditional scientific paradigm. To explore the root of this difference, we need to examine closely the theoretical foundations and structure of biology. The complexity of the multiple contexts and semantic structures expressed in the theoretical structure specific to biology requires that research on the theoretical foundation of biology incorporate semantic analysis. It is particularly necessary to conduct semantic decomposition of the theories themselves and study their semantic correlations. In doing so, we can discern the rationality of the biological model as a special form of scientific explanation distinct from that of physics and chemistry.     

Predicting the trajectories of emotional well‐being of Chinese community dwelling oldest old adults: urban and rural differences

The paper explores the longitudinal changes of emotional well‐being of Chinese oldest old adults (80 years or older) and discloses significant factors that influence the trajectories, with a focus on the differences between those residing in rural and urban settings. Data were derived from three waves (1998, 2000, and 2002) of the Chinese Longitudinal Healthy Longevity Survey (CLHLS), which was carried out in 22 of the 31 provinces in China. We used hierarchical linear modelling to examine how the well‐being of 2490 older adults changed over the three waves of the survey. Results indicate that urban residence and greater involvement in social activities predicted an increase in well‐being over time. Participants with lower cognitive functioning and poorer self‐rated health at baseline tended to show improvements in well‐being over time. Rural oldest old adults were found to report decreases in well‐being, in contrast to an increasing trend found for urban oldest old adults. This finding lends itself to an important conclusion that more social services or formal support should be provided for older adults in rural areas in China.

本文探讨了中国的老年人（(80岁或以上)）跨时间的情绪变化，并揭示当中具有影响力的重要因素，尤其是农村和城市之间的差异。数据主要来自三次（(1998年，2000年和2002年)）对中国22个省份进行的中国高龄老人健康长寿基础调查（(CLHLS)。作者用了分层线性模型去研究2490名老年人在三次调查之间的情绪变化。结果发现，居住在城市和积极参与小区活动对老人的情绪有正面的影响。认知功能较低和对自我健康评分较低的研究对象往往随时间的推移表现出有所改善。报告发现农村的老年人认为幸福的愈来愈少，相反，在城市的老年人中则有上升的趋势。这一发现本身的一个重要结论就是应该为中国农村地区的老年人提供更多的社会服务。     

Confucian Filial Piety,Economic Growth and Divergence among Civilizations

应用经济学方法研究儒家孝道思想对古代社会经济增长的影响机制, 可以发现, 在信贷市场极不完备的古代, 孝道作为一个独特的代际契约履约机制, 能在一定程度 上克服代际契约中的证实和承诺问题, 从而以一种增加储蓄的方式有效促进古代社会 的经济增长。然而, 实施和维持孝道却不完全是自发的, 需要来自统治者的干预。而 对于统治者来说, 他需要将资源在配置给生产和配置给战争之间权衡。这一权衡决定 了一个社会均衡的孝道水平。通过比较中原文明、匈奴游牧文明和罗马文明的历史, 证明了上述观点, 从而在一定程度上解释了东西方文明的差异。

This paper employs an economic approach to analyze the influence of Confucian filial piety on economic growth in ancient China. In the highly imperfect credit market of the time, filial piety, as a unique mechanism for fulfilling intergenerational contracts, could to some extent solve problems of verifiability and commitment and thus effectively promote economic growth by increasing savings. However, the implementation and maintenance of filial piety were not spontaneous; it required external intervention by the rulers. Rulers faced a tradeoff when allocating resources between production and war. It was this tradeoff that determined the level of filial piety in society. A comparison between the civilizations of the Central Plains, nomadic Xiongnu society and ancient Rome verifies our proposition and thus explains in some degree the difference between Eastern and Western civilizations.     

New Ethics and Old Roles: The Identity Dilemma of May Fourth New Women

五四新女性是在学校这一现代教育平台由新文化启蒙话语塑造而成, 她们的意识 形态认同来自新文化, 是以个人主义为核心的正义伦理; 而她们的性别认同及相应 的关怀伦理, 却使其对“旧道德”下的女性同类有更多同情。为实现个人权利、维护神 圣恋爱, 她们“忽略”名分、委屈尊严, 在新旧道德的模糊地带与有妇之夫结成特殊婚 姻。而非正常婚姻关系的缺憾, 爱情中隐含的性别等级, 个人自由与关怀伦理的对立 与冲突等, 都导致她们陷入认同危机。新女性身份认同的困境, 体现了“五四”正义伦 理的道德局限, 而五四文学表达的某种匮乏, 亦源自这个局限。

关键词: 五四文学 新女性 身份认同 正义伦理 关怀伦理

The new women of the May Fourth Movement were molded by the enlightenment discourse of the new culture in universities. The ideological identity they acquired from the new culture was an individualist ethics of justice. Their gender identity and the corresponding ethics of care, however, stirred their sympathy for other women shackled by the “old ethics.” To realize their human rights and maintain the sacredness of love, the new women were even prepared to “overlook” their social status and sacrifice their dignity to enter into special marriages with married men at the ambiguous interface of the old and the new ethics; but the shortcomings of an abnormal marriage, the gender hierarchy concealed behind love, and the antagonism and conflict between individual freedom and their ethics of care for others plunged these women into an identity crisis. Their identity dilemma reflects the moral limits of the justice ethic of the May Fourth new culture, limits that also account for a kind of deficiency in expression in May Fourth literature.     

A Style of Flexibility: Re‐cognition of the Female Self —As Exemplified in the Shuanglong Village of the Tujia Ethnic Group in Enshi

本文通过对恩施双龙村的田野研究，认为女性既不是传统所认为的无主体的“他性”存在，也不是一些学者所认为的，是多种生存策略所体现的理性主体。女性的自我首先是一种情感主体，这种情感主体具有包容性和排他性双重特征。女性自我对于社会的意义在于：女性情感主体的包容性给乡村社会的整合赋予心理与实践的基础，而女性情感主体的排他性则给突破乡村社会既有规范与习俗创造了空间。女性通过一种“柔性的风格”参与了整个社会的建构。

关键词: 他性自我情感主体柔性的风格

On the basis of the findings of our fieldwork in Shuanglong Village of the Tujia ethnic group in Enshi, Hubei, we find that woman is neither the subjectless existence of “otherness” as traditionally regarded nor the rational subject embodying multiple survival strategies as defined by some scholars. The female self is primarily an emotional subject with the dual features of inclusion and exclusion. The significance of the female self for society lies in the fact that the inclusive aspect provides a psychological and practical basis for the integration of rural society, while the exclusive aspect creates a space for breaking through this society's existing norms and customs.     

Indicators of State Formation: With a Discussion of the State Theory Based on the Four-Tiered Settlement Hierarchy

在古代中国, 在夏商周时期的上古社会, 邦君与贵族领地或采邑之间的某种隶属 关系并不等于秦汉以后郡县制下中央与地方的那种具有行政级别的行政管理关系。那 种只有具有四级聚落等级形态才表示国家已形成的理论是有局限性的, 它并不能说明 国家是否产生这一问题的实质, 因而也不应作为衡量的标准。将聚落考古学与社会形 态学结合起来研究古代国家和文明的起源, 固然要对聚落的等级做出划分, 同时还必 须对史前社会组织、等级、阶层、阶级的产生、权力性质的演变等因素进行多方面的 考察。因此, 将阶层阶级的出现和凌驾于全社会之上的强制性权力的设立作为国家形 成的标志是最具特征性的, 而且在考古学上可以找到其依据和物化形式, 因而具有可 操作性。

关键词: 四级聚落等级形态 阶层和阶级 强制性权力

In ancient China, in Xia, Shang and Zhou society, the relationship of subordination between the head of a state and the territories or fiefdoms of the nobles was not equivalent to the administrative relationship between the central government and the localities under the system of prefectures and counties introduced in Qin and Han times. Any theory of state formation based solely on a four-tiered settlement hierarchy is limited; it fails to explain the essential question of whether a state has come into being, and thus cannot be regarded as a criterion for judgment. It is true that in integrating settlement archaeology with social morphology in research on the origins of the ancient state and civilization, we need to classify settlement hierarchies. At the same time, however, we still need to conduct extensive research into the appearance of prehistoric social organizations, hierarchies, strata and classes, as well as the evolution of the nature of power, etc. Therefore, it is the emergence of strata and classes and the establishment of a coercive power that stands over and above society that are the most characteristic indicators of state formation. Further, we can provide archaeological grounds and materialized forms for this approach, which thus possesses operability.