The Human Right to Leisure in Old Age: Reinforcement of the Rights of an Aging Population

The right to leisure is recognized as a human right under the 1948 United Nations Universal Declaration of Human Rights. The actual meaning and material content of this human right is subject to debate. The aim of this study is to examine the extent and the context to which this human right is specifically recognized with regard to older persons. Methodologically, this study textually analyzed 17 different international older persons’ human rights documents. The findings reveal that in the majority of these documents there is no reference to the right to leisure. In the remaining documents, the right to leisure is mostly referred to indirectly or in a narrow legal construction. These findings support the notion that despite the growing body of knowledge regarding the importance of meaningful leisure in old age—and its empowering and anti-ageist nature—this knowledge has not transformed into a legal human rights discourse.     

SROI in the pay for success context: Are they at odds?

The Pay For Success (PFS) and Social Impact Bond (SIB) movements to date have focused heavily on shorter-term outcomes that can be monetized and show clear savings to government entities. In part, this focus derives from the need to specify contract payments based on a narrow set of well measured outcomes (e.g., avoided days in jail and foster care, decreased use of behavioral health services). Meanwhile efforts to measure the social return on investment (SROI) of interventions have sought to expand the view of relevant outcomes to include domains that lend themselves less clearly to monetization. This paper explores the intersection between these two movements with illustrations from a SIB initiative underway focused on homeless families with children in foster care. Challenges and potential for SROI in a third-party payor environment will be discussed as well as opportunities to better leverage the strengths of both types of initiative.     

浪漫主义诗学的本土化及其艺术底蕴

中国现代浪漫主义思潮的兴起是离不开新诗的民族神话、传说写作的推动。新诗的民族神话、传说写作有力地促导了浪漫主义中国化：诗歌中主人公的主体精神以“圣贤”遮蔽着“天才”；在“人神”关系上，以“人神恋爱”的结构模式取代了西方的“人神同性”；在艺术意蕴上，“心境”释放时的激情淹没了“人性”的理性思考。因此，这种浪漫主义所表现的“神思”是非本体性的，从根本上讲这由民族根性——“神与物游”中之“游”即契合、顺应精神所决定。     

浅析班固赋学观的矛盾

汉赋作为有汉一代之文学，从产生之初就伴随和背负上了重重矛盾和尴尬，赋家本身更是充满了矛盾和煎熬。斑回作为“汉赋四大家”之一．其围绕赋表现出的矛盾有其深刻的内涵和原因．他的赋学观鲜明而独特。他基于儒家诗学观的矛盾赋学观、自相矛盾的赋体艺术批评以及理论与创作的自我割裂与背叛是他对赋这种特殊文体的认识矛盾重重的具体表现。班固的矛盾主要缘于其身份的复杂性和当时士人特殊的生存状态与心态。     

论对大学生进行财商教育的重要意义

传承传统重义轻利观念的大学教育,对学生的财富意识具有极大的压抑作用。改革开放以来,一部分人陷入拜金主义的泥潭,一部分人则保持着"饿死事小失节事大"的极端思想。调查的结果令人担忧,大学生财商整体水平较低。对大学生进行财商教育,是实现教育"使人更幸福地生活"目的之必然要求。     

Substance‐dependent women becoming mothers: breaking the cycle of adverse childhood experiences

Parenting may be particularly challenging for substance‐dependent mothers who have grown up with parents who themselves had substance use disorders (SUDs). The aim of this study was to explore how substance‐dependent mothers describe their childhood experiences with substance‐abusing parents and the association between these earlier experiences and their own role as caregivers. Using purposeful sampling, mothers admitted for 1 year to a family ward at a substance abuse clinic were approached. Through in‐depth, qualitative interviews, nine substance‐dependent mothers described their lives in the form of present, past and future tense. The findings indicate that substance‐dependent women, who have experienced SUDs in their families of origin, face several major challenges when they become mothers. Some describe having lived their whole lives ‘on the edge of society'. This makes their rehabilitation process more complex. All mothers work to abstain from substances, process traumatic experiences and integrate their family into society. They need help to build supportive social networks and to establish a safe and predictable family environment for themselves and their children. The therapeutic implications of these findings will be discussed.     

儒家“义—利”价值结构与西方“财富”价值结构比较研究简

通过中国儒家和西方经济价值结构的比较研究，发现儒家以“义一利”为价值结构模型，西方以“财富”为价值结构模型。儒家价值结构的基本特征是“义体利用”，表现方式是：强国的道义在于顺天时、尽地利、忠人和；安国的道义在于民朴民富；治国的道义在于蓄储俭用。西方价值结构的基本特征是“利体义用”，表现方式是：鼓励获取财富、财富规则和财富责任。儒家“义一利”价值结构与西方“财富”价值结构是两种不同的价值评判话语体系，在中国现代“义利共体”的价值结构建构中，儒家价值结构提供着人文精神基础，西方价值结构提供着物质文明建设可资借鉴的经验。     

充分发挥主体性：深入践行科学发展观的着力点

主体性是人的本质属性，其根本内涵表现为自主性、能动性和创造性。人的主体性是践行科学发展观的内源动力。主体性的充分发挥有助于把握和领会科学发展观的内涵，化解践行科学发展观过程中的矛盾、困境及掌控科学发展观赋予的科学发展方向。高扬人的主体精神，立足人的主体地位和充分发挥人的主体作用，是深入践行科学发展观人本核心、发展要务的关键所在，故此，充分发挥主体性理应成为践行科学发展观的着力点。     

论章学诚以《随园诗话》为中心的袁枚批评

章学诚对袁枚《随园诗话》有专论文章,态度激烈,语言犀利,研究专家多斥章学诚为卫道。本文对章批《随园诗话》进行了简略的考察,认为章学诚以《随园诗话》为中心的对袁枚的批评可谓实事求是、有的放矢,既不是所谓简单的"卫道"也不是空言无依,网人入罪,而是袁枚在《随园诗话》及其著作和个人行为的具体揭示,也是章学诚文学观念的具体展现和"文不空言"的有为之言。     

从俞平伯晚年自省和“李希凡自述”想到的(之三)——回应俞平伯晚年的红学研究反思

俞平伯先生晚年的红学自省是真实可信的,应引起红学界高度重视,他的红学研究思想的重大变化同1954年那场对他的批评有内在的因果关系。对当年那场"批俞评红"不能全盘否定,不能只讲负面问题,全面否定其正确性和必要性。现在红学研究的一些乱象正是当年批判过了的错误研究思想、研究方法的泛滥。这种泛滥同对当年的全盘否定不无关系。