政治文化变革:交易费用与制度效率

政治文化作为一种非正式制度,存在着不同的交易费用和制度效率;传统中国政治文化的交易费用虽然较低,但是其制度效率也很低;实现政治文化制度化,有利于提高制度效率。     

新加坡儒学在体制内的流传

新加坡儒学在体制内的流传始自19世纪中叶,早期是通过当地华人社会办书院、学校来传播除了教材,还辅以对朱熹和孔子的崇祀.自20世纪四十年代开始,中学的华文课本成为传统上传播儒家思想的重要媒介,而本地大学的中文系以及延续的研究院则从六七十年代开始成为儒家流传和研究的最理想场所.从八十年代开始在新加坡兴起了波澜壮阔的儒学运动,儒学思想最终找到了流传和发展可以依附的体制.     

Laws and policies to support the wellbeing of children: an international comparative analysis

Nicklett EJ, Perron BE. Laws and policies to support the wellbeing of children: an international comparative analysis Int J Soc Welfare 2010: 3–7 © 2009 The Author(s), Journal compilation © 2009 Blackwell Publishing Ltd and the International Journal of Social Welfare. The international community has raised concerns regarding the extent to which countries have implemented laws and policies to support the rights and wellbeing of children. This study evaluates the progress of least‐developed countries (LDCs) and middle‐income countries (MICs) in developing such legislation. Surveys were sent to 131 UNICEF country offices. Items included efforts to promote family preservation and family ties, family‐based care over institutionalization, and child participation in placement decisions. A total of 68 surveys were returned, reflecting a 52 percent response rate (LDC, n= 25; MIC, n= 43). Legislation that addressed abuse and neglect of children, maternity leave, removal of children from the family, family care, adoption, and guardianship was widespread. Chi‐square tests indicated that MICs had a substantially higher number of laws and policies related to child allowances, school feeding programs, maternity leave, and day care.     

论学校教育传承少数民族文化机制的构建

在经济全球化形势下,由于民族文化赖以生长和存活的农耕文化及其相关环境的变迁,其生存环境受到严重威胁,其特色消退速度也在加快,出现了民族＂文化记忆＂中断现象。在此语境下,作为文化传递主渠道的学校教育理应担负起传承民族文化的重要功能。以贵州省民族地区为例,从构建学校教育传承民族文化的宣教机制、教学机制、活动机制、保障机制入手,阐述了推进学校教育传承少数民族文化制度化、规范化、长效化的途径。     

Lapsele Oma Kodu (bringing abandoned children home): a project from Tallinn, Estonia to reunite institutionalized children with families

In 1993 it was estimated that there were approximately 2000 children in 64 institutions in Estonia. Children in Estonia and in other central and eastern European countries are often removed from their homes and placed in institutions in order to ensure that their basic physical needs will be met. Lapsele Oma Kodu is a project that was initiated in Estonia in 1993 to (a) train social workers and homemakers to provide family services to reunite institutionalized children with families; (b) return home a minimum of 50 institutionalized children; (c) demonstrate a model family support program; and (d) influence public opinion and child welfare policy in Estonia. Between April 1993 and June 1994, services were provided to 150 families (including 187 children). A total of 101 children have been removed from institutions and placed with biological, foster or adoptive families. An additional 19 children have been able to remain with their families through preventive services. This article presents data from the first 15 months of project activities that can be useful to other countries in central and eastern Europe initiating similar family service programs in the post-Soviet era.     

Attachment Behavior of Children Adopted Internationally at Six Months Post Adoption

The purpose of this pilot study was to describe attachment behavior in children adopted internationally at six months post adoption. Twenty-two children and their adoptive mothers were observed at home for completion of an attachment measure. Mothers also completed a questionnaire on their child's preadoption care. Comparisons of children low and high in attachment security suggested that low secure children showed predominantly ambivalent attachment behavior or that they were still in the process of forming an attachment. Children having foster versus orphanage care prior to adoption differed in quality of preadoption care and in certain attachment behaviors, but not in overall attachment security.     

非强制行政行为制度化的价值取向——以行政相对人权利保护为视角

非强制行政行为顺应了服务行政的需要,完善了我国行政管理的方式,具体实现着官民和谐以及保护相对人权利的目标。2005年以来,泉州市和吉林市等地相继开展了非强制行政行为制度化的实践,为规范行政权力的行使,防止非强制行政权力的随意和滥用,拓展行政实践的疆域,更好地维护相对人权益发挥着重要的作用,体现了这一理论的重要实践价值。     

防范行政伦理失范的制度途径分析

我国目前正处于转型时期,经济结构、社会结构、权力结构都发生了很大的变化。与此对应的是,原有的行政伦理日渐式微,新的伦理规范尚未建立,造成行政伦理失范现象的广泛存在。要解决行政伦理失范,必须认识其表现、剖析其原因,从而选择防范转型时期行政伦理失范的方式。从制度建设方面着手,构建防范行政伦理失范的机制当属有益的探索。     

权力变迁与新兴宗教的应对————以世界红卍字会徐州分会会址纠纷为中心的考察（1921-1936）

新兴宗教的发展与地方政治权力之间有着极为密切的关系。民初一些新兴宗教的勃兴正是得益于政府官员和地方绅商的支持。不过随着北伐对既有权力结构的冲击,原先受到官绅庇护的新兴宗教团体开始面临生存的困境。作为民国时期最具规模和影响的新兴宗教团体----世界红卍字会道院,在北伐之后与其他知名的新兴宗教一样也遭到国民党政府的查禁。不过该团体通过慈善救济这一平台争取军政官员的支持,并将自身与国民政府的救济体系相捆绑,完成“慈善机构化”。借助以上方式,院会与党部及其所支持的团体发生财产纠葛时,便可争取相关部门的支持,从而降低被打击的风险。院会也因此在党国体制下确保相对稳定的生存空间。     

网络社会廉政教育的制度化及其路径

在网络社会中，政治的权威性与教育多元化之间的张力、廉政的公共需求和个体需求之间的差异、廉政目标的赋权和控权的双重导向，共同塑造了网络社会廉政教育的多重特性。制度化因其具备适应性、复杂性、自主性和内部协调性的特征，为重构网络廉政教育制度体系提供了新的路径。未来廉政教育的制度化应遵循网络社会的特殊性，更新制度观念，明确教育对象，完善和整合网络廉政教育的机构设置和管理体制，借助互联网技术优势探索参与学习模式，建立廉政教育参与的动员机制和规范性原则，注重网络教育与传统教育的衔接，建立网络廉政教育立法保障机制，实现廉政教育机制的协调一致。