美学核心问题的再辨析与再审定

美是人与其世界在精神上相融为一的一体性状态.美只与人的神圣人性相关,但美学领域里却始终混杂着与人的动物性欲望相关的一系列内容,从而美学领域不仅混乱不堪,而且因为一系列非美学内容对真正美学内容的鹊巢鸠占而使美学处于有名无实的状态.因此,进一步辨析和审定美学的和非美学的具体内容,是美学存在下去并使它发挥实际作用的前提.     

中国古代“大一统”的文化战略思维

中国古代以儒家为主流的政治家、思想家在对外关系中非常重视文化的战略地位与作用,崇尚贯注王道精神的大一统政治理念,主张以文德教化为主要战略手段构筑华夏文明主导的和谐的天下秩序。这种文化战略的理论基础是“华夷之辨”与“华夷共祖”的文化族群观念。“尊王攘夷”与“用夏变夷”是具体的战略手段。“亡天下”与“王天下”表现了文明的自我警示和最高理想。中国传统的大一统文化战略思想,扩大了先进的中原汉文化的影响,对中华文明的延续传播与中华民族多元一体的团结统一起了重要作用,也对维护世界和平稳定做出不可磨灭的贡献。     

I’m respectful. Why don’t they like me? Evaluator and gender effects of showing respect and children’s social competence

Despite extensive research on the importance of conceptualizing respect, little is known about how respect recipients and peer onlookers evaluate showing respect. Few studies have examined how such evaluations affect children's peer relations across four levels of social complexity (individual, interactions, relationships, and group), and few have assessed how gender influences the evaluations of showing respect to peers on peer social competence. This study used multi‐group structural equation modeling (MSEM) to examine how (a) cross‐evaluators’ views on showing respect mediated the relation between multiple measures of social complexity and children's social competence and (b) whether gender moderated the above relations. Two hundred and sixteen participants were chosen from third to sixth graders (111 girls; M_age =10.30). They completed self‐reports of social competence and showing respect, and peer reports of classmates’ showing respect, overt aggression, physical victimization, mutual friends, and social competence. Self‐evaluations of showing respect were negatively related to group‐level social competence. Peer evaluations of showing respect mediated the association between peer relations (specifically, number of mutual friends and overt aggression) and individual‐level and group‐level social competence. Gender moderated three paths in the model, namely links between overt aggression and (a) peer evaluations for showing respect; (b) group‐level social competence; and (c) individual‐level social competence. Negative associations were stronger for girls than for boys. The research findings suggest that gender norms shape the complex relations between children's showing respect and social competence, and an understanding of these relations must take into account differences in evaluations made by children and their peers.     

论西周的荒政理论

西周是荒政制度的形成时期,在《周礼》中已经把“荒政十有二纪”作为“聚万民”的手段,提高到“政令”之首的重要地位。“敬天保民”是荒政的理论基础。《周礼》中的“以荒政十有二聚万民”奠定了后世荒政的基本格局。     

从"尊重知识,尊重人才"到"科学人才观"--论党的两代领导核心人才战略思想的创新与发展

邓小平的人才战略思想高瞻远瞩、卓有建树。其中,“尊重知识,尊重人才”是邓小平人才战略思想的核心和精髓。“人才资源是第一资源”是江泽民同志人才战略思想的核心和精髓。“科学人才观”是新一届党中央在全面建设小康社会的新时期,对马克思主义人才观的新发展,是对我们党的社会主义现代化建设指导思想的新发展,体现了我们党在人才战略思想上的历史性飞跃。“尊重知识,尊重人才”、“人才资源是第一资源”、“科学人才观”三者是继承、创新和发展的关系,是一脉相承的人才战略思想,是我们党制定和实施人才强国战略的思想理论基础。     

汉代尊老养老制度探微

养老是一个古老而永恒的话题.汉代的养老制度和政策具有承上启下的历史地位.不仅给老年人以物质和法律上的优惠,而且大力奖赏孝事老人者,倡导全社会养老的良好社会风尚.授予"王杖"是汉代颇具特色的养老措施之一,在今天,仍具有借鉴意义.     

从“崇公抑私”到“尚公重私”——儒家公私观的现代转化

儒家传统文化从"天下为公"的政治维度、"重义轻利"的利益维度和"公善私恶"的道德维度提出了"崇公抑私"的思想,在道德意识和政治理念上要求人们"大公无私",使得"崇公抑私"构成了中国儒家传统文化的主流。然而,儒家传统的"崇公抑私"的公私观具有明显的时代局限性:为封建统治阶层服务的"天下为公"导致"天下为私";抑制个人私欲的"以公灭私"导致"假公济私";将公私等同善恶的"公私对立"导致"公私两无"。在时空变迁和语境置换之下,现代社会转型时期必须重视"私"的合理性与正当性,为了构建公民社会,儒家传统的公私观需要转化为"尚公重私",以适应社会和谐发展的需要。     

互尊和自尊的伦理学——从罗尔斯的“相互冷淡”谈起

文章围绕着相互冷淡与利己主义之关系问题,对罗尔斯在《正义论》中所作的"相互冷淡"假设的诸种可能的含义及其变化做了一个系统的梳理.文章力图表明,虽然"相互冷淡"假设确实留存有社会契约论的人性自利说的印痕,但罗尔斯对之的解释,尤其是他将相互冷淡与善的多元性之间等同,不仅在相当程度上拒绝了利己主义的指控,而且最终指示了一种他希望建构的自尊与互尊的伦理学.这一伦理学不仅使得正义与仁慈有可能在一个更高的层面上得以结合,而且构成了对康德目的王国的独特阐释.     

(Re)Valuing Relationships in Child Protection Practice

Relationship-based social work practice with Australian Indigenous families, within an anti-oppressive framework, is considered effective in child protection work. However, procedural and legalistic approaches to child protection, as well as limited cultural competence, can limit the capacity of workers to develop relationships and take action that empowers vulnerable Indigenous families and communities to care safely for their children. This qualitative study, conducted in Australia, examines the inter-relationships between practitioners, agencies, families and community members expressed in day-to-day child protection practice with Indigenous families. There were tensions and constraints on relationship-building between practitioners and clients, between Indigenous and non-indigenous practitioners, and between government and non-government agencies. The findings support arguments to re-value and strengthen the concept of relationship-building as a foundation for practice. All practitioners must have greater support to build the culturally respectful relationships required for positive change, and more scope to work in partnership with families.     

Culture,parenting, and language: Respeto in Latine mother–child interactions

The cultural value of respeto (respect) is central to Latine parenting. Yet, how respeto manifests in the interactions of Latine parents and their young children remains unexamined. Low‐income Mexican immigrant Spanish‐speaking mothers and their 2.5‐year‐old toddlers (N = 128) were video‐recorded during play (M_age = 30.2 months, SD = 0.52), and two culturally informed items of respeto were coded: parent calm authority and child affiliative obedience. Respeto related to standard ratings of mother and child interactions (e.g., maternal sensitivity and child engagement) but also captured unique features of parent–child interactions. Respeto related to mothers' and toddlers' language production and discourse during the interaction, and explained unique variance in language variables above standard ratings of mother–child interaction. This is the first effort to document a culturally salient aspect of dyadic interaction in Mexican immigrant mothers and young children and to show that respeto relates to language use during mother–child interactions.