看病办事靠关系送红包 身边的腐败削弱民众幸福感

正2013年以来,各级纪检、监察机构在坚持"打老虎"的同时,查处了一系列类似的发生在权重身边的腐败案件。然而,多地群众反映,身边的腐败仍如苍蝇扑面挥之不去。比如,在生活中,上学就业看病办事靠关系送红包等现象屡禁不绝;个别部门办事推诿扯皮吃拿卡要依然存在;单位内公车私用、     

行政官员腐败法学成因

通过从法哲学领域对行政官员腐败产生的本质根源、个人根源及我国行政官员腐败产生的可能性,力图对行政官员腐败的法学成因进行探讨,为我国反行政官员腐败法治化提出一定的法律依据.     

关于西部开发与反腐败的思考

西部大开发战略的实施 ,将有助于加快西部地区的经济增长速度 ,但大量的新项目投资集中到西部 ,也为西部的官员提供了大搞腐败的机会。防止西部大开发异化为腐败的“温床”的最根本的措施有两条 :一是尽快建立起一套较为完整、有操作性的、遏止腐败滋长的监督机制和惩处机制 ;二是在西部开发的过程中 ,必须同时加快社会体制和政治体制改革的步伐。     

密切党群关系,巩固执政之基

党群关系是巩固执政之基的关键.当前党群关系方面出现了一些不容忽视的障碍性因素.必须把代表、维护群众利益作为评判党的工作的最高标准;加速干部人事制度改革;加强作风建设,坚决清除腐败;不断拓宽党群沟通渠道,逐一突破.     

民族贫困地区腐败蔓延的特点及防止对策

腐败滋生的土壤，在各个时期各个阶段都会不同程度地存在，特别是经济转型时期，由于种种原因，腐败不但不能得到有效遏止，反而更有蔓延之势。那么，腐败蔓延在民族贫困地区有何表现特点？应当采取怎样的手段和措施才能有效防止，以促进党风廉政建设？笔者就此作一探讨。 一、腐败蔓延的表现特点。由于地理和历史环境的影响，民族贫困地区的人们在漫长的发展过程中，形成了独特的民族个性心理。这种个性心理突出表现在四个方面：一是思想纯朴，但文化层次普遍偏低，视野不够开阔，创新意识不强，容易被人左右；二是性格倔强，为人耿直、豪…     

大家庭文摘

《人民日报》刊文提出"嘴上腐败"应尽早入罪《人民日报》2012年1月30日刊登赵蓓蓓的文章说,无论从法理讲还是从现实看,"嘴上腐败"应尽早入罪,因为,医治公款吃喝、公款消费的社会毒瘤,亟需入刑治罪这剂猛药。     

道德零落的官员形象——近十年小说官员形象分析

社会的道德堕落导致了官场道德堕落,从而导致了官场的腐败。要根治官场腐败,必须从权力操作的法治化和权力意识的道德化开始。官场政治道德话语的规范化有赖于社会道德话语的形成,道德规范是权力操作的高级范式。     

完善人大监督对策的战略思考

<正>人大的监督权是宪法和法律赋予的重要职权,是人民当家作主、管理国家事务、行使国家权力的体现,也是国家监督体系中最高层次、最有权威和最具法律效力的监督。胡锦涛同志在纪念人大成立50周年大会上指出:"权力不受制约和监督,必然导致滥用和腐败,加强对权力的制约和监督,是社会主义民主政治     

元文宗时期的“三农”问题研究

元朝中后期由于统治机构的腐败和地主阶级的残酷压迫,加上严重的自然灾害,农业呈现了发展停滞、生产衰敝的情景;农民生活困苦,村社组织也逐渐废弛.而元文宗时期的"三农"问题显得尤为突出、尖锐.由于这一时期没有实施新的"三农"措施,从而使得"三农"问题更加恶化,同时也激化了社会矛盾.     

略论纵欲成贪

人生不少事端,多由欲与贪引起,人间诸多祸患,也多由欲与贪字招致,古今中外,欲至无极,纵欲成贪而留下人生难以悔悟的事例应发人深省.本文从人性贪欲引起腐败行为的视角和预防制止腐败行为的具体措施的视角浅谈如何反腐倡廉,对于我们今天反腐倡廉工作,提高党的执政能力建设,更好地推动建设中国特色社会主义的伟大事业具有重要的理论意义和实践意义.     

中国式现代化与中华民族共同体建设的逻辑关联 ——学习贯彻党的二十大精神体会

中国式现代化和中华民族共同体建设是习近平新时代中国特色社会主义思想的重要内容。在现代国家建构视角下,中华民族共同体建设和中国式现代化表现为互相促成的逻辑关联和功能关系,分别发挥支撑与指向的功能作用,统一于全面推进中华民族伟大复兴的进程。中华民族共同体建设是推进中国式现代化的基础条件。多元一体的结构格局建设为推进中国式现代化提供了政治和文明两方面的显著优势;团结统一的内部秩序建设为推进中国式现代化提供安全保障,有助于避免认同危机、防范化解风险隐患;命运与共的共同愿景建设促进各民族共同团结奋斗、共同繁荣发展,为推进中国式现代化提供实践动力。中国式现代化是加强中华民族共同体建设的发展指向,在性质指向上要求坚持中国共产党的领导和坚持中国特色社会主义道路,在内容指向上要求开展与“人口规模巨大”“全体人民共同富裕”“物质文明和精神文明相协调”“人与自然和谐共生”“走和平发展道路”相适应的内容建设;在价值指向上要求以“自由人的联合体”为远大理想和价值追求,努力促进各族人民的全面发展。维系并深化中国式现代化与中华民族共同体建设的逻辑关联,要重视铸牢中华民族共同体意识的联系纽带作用。     

W.E.B. Du Bois and Filipino/a American exposure programs to the Philippines: race class analysis in an epoch of ‘global apartheid’

The article highlights the ongoing relevance of W.E.B. Du Bois for the global analysis of race and class. Engaging scholarly debates that have ensued within the educational subfields of critical race theory (CRT) and (revolutionary) critical pedagogy, the article explores how a deeper engagement with Du Bois’s ideas contributes theoretically and methodologically to these two subfields. Of particular focus is Du Bois’s conceptualization of a ‘guiding hundredth,’ which he forwarded as a corrective to his ideas of a ‘talented tenth.’ The article also offers a case study analysis of the film Sounds of a New Hope, which documents a hip hop exposure program to the Philippines. The case study draws upon Du Bois’s ‘guiding hundredth’ for a twenty-first century context as a Filipino American cultural worker utilizes hip hop to articulate, analyze, and alter the lived experiences for Filipino/a Americans in a global diaspora.     

Cemetery locus as a mechanism of socio-cultural identity

In cultural studies of cemetery locus there is a very important aspect of understanding the cemetery as a tool for the formation of the socio-cultural identity of living people. I adhere to the point of view that the cemetery has always produced, and continues to produce, a variety of identities. While during the pre-Modern period the cemetery was a necessary element of individual self-understanding as a member of a certain community, in the Modern era the cemetery produces more particularistic identities. Modernity generates some universal and abstract schemes of identification, and by means of the repression of death from public consciousness, cemeteries lose their role as a focal point in social communication. I draw attention to the radical utopian ideas of the Russian philosopher Nikolai Fedorov, who not only considered the cemetery as a locus of memory, but also proclaimed the task of the transformation of cemeteries into a base for universal work on resurrection of dead ancestors and the restoration of brotherly relations in all mankind.     

Ethnohistorical Construction of Identity: The Lviv Paradigm

The Italian populist movement Lega Nord once famously claimed that the north of Italy was a nation (‘Padania’) that should be granted independence. Padania was posited by the party through a combination of outrageous anti-Italian statements, gatherings in places of historic and symbolic significance and through the selective appropriation of the past. This article takes this new ‘nation’ as a case study through which to further our understanding of the discursive strategies of nationalist movements, as they reinvent and rewrite history and redefine identities. It argues that some within the Lega, far from simply adopting a covert strategy of reinvention of the past (like many of their fellow nationalists do), openly advocated such strategy as a means of ‘liberation’. Moreover, the analysis highlights crucial contradictions between: the reality of strong, heterogeneous local identities in northern Italy and the effort of creating a new unitary community in the area; the needs of a hyper-modern economy and the longing for a mythic past; and, finally, a dubious rediscovered paganism and rooted Catholic traditions. The article argues that the lack of territorial and symbolic coherence in northern Italy was a crucial factor in making the Lega's attempts at re-invention less than compelling.     

Philosophy of interculturality: philosophy of humanism for our time

Referring to the philosophical reflection on interculturality as presented by Raúl Fornet-Betancourt, I confront the process of globalization, which is based on a single economy, homogenization of culture, and equalization of differences, with the interculturality that is based on a dialogue and movement toward a union of nations and cultures economically, politically, socially, and spiritually. The starting point of Fornet-Betancourt’s philosophy of interculturality is culture, understood as the realm of freedom, creativity, and realization of each human being. A right to material necessities and economic development represents the precondition for free development, liberation, and realization of every culture, especially the poor. Interculturality is always rooted in a specific context of philosophical thought. Contextualization of the thought does not prevent us from communication and the search for universality, but it teaches us that our search for universality cannot be based on some abstract and formal principles. True universality is based on a historical contextualization of human life in a given culture. Each culture is a micro-universe, which, together with other universes, through interaction creates a macro-universe. By creating conditions of social justice and equality, we guarantee a free interaction of cultures on the one side, and on the other, a mutual transformation of their lifestyles, work, community organization, education, and so forth. The philosophy of interculturality promulgates a debordering process for the cultures to go beyond the borders of globalization homogeneity with its unilateral future based on consumerism and profit, towards a humanity of different and mutually enriching futures.     

地方感何以可能——兼评段义孚“Space and Place: The Perspectives of Experience”一书

In the first century of Anthropology (1870-1970), almost all social sciences studies focused on“objective”,“rational”,“collective”, and “universal” socio-cultural facts. This orien-tation excluded and marginalized those “subjec-tive”,“individual” and “non-rational” fields in the discourse system of the discipline. “Sense”was such a field, refused by the gatekeepers of tra-ditional anthropology. Since 1980s, more and more anthropologists have paid attention to the study of sense. laying the foundations for an “anthropology of the sen-ses”. With the gradual influence of Western An-thropology of the senses, “sense of place” is be-coming a current academic phrase in Chinese An-thropology. Meanwhile, a fundamental question has to be asked:how is sense of place possible? In order to explore this question, we must go back to Yi-Fu Tuan, a renowned humanistic geographer and his master work, Space and Place. Space and Place contains a total of fourteen chapters and can be divided into three parts. The first part, chapters 1 to 3, discusses three key words:experience, space, and place. Meanwhile, this part identifies the fundamental question of the book:how do human beings understand and expe-rience the world? The second part, ranging from chapters 4 to 9 , and introduces the relationship be-tween sense and space. The third part,chapters 10 to 14 , interprets the relationship between place and sense. Although the latter two parts introduce
the relationship between the “Sense and Space”and “Place and Sense”, the interrelation of space-sense-place runs through the whole book. The three key words ( experience, space and place ) are fully reflected in the title of the book ( Space and Place—the Perspective of Experience. What, then, is the nature of experience? Tuan holds that the essentiality of experience is how a person knows and constructs reality, ran-ging from inchoate feelings to explicit conceptions. Essentially,experience equals feeling plus thought. It is generally argued that feeling and thought are opposites. Feeling is subjective and non-rational. Thought is objective and rational. Tuan however argues that both of them belong to different poles of an experiential continuum and are ways of knowing the world. Through a new understanding of experi-ence, Tuan puts feelings to the study of “space-place”. Tuan considers space as a geometrical unit ( area or volume ) , it is a measurable and unam-biguous quantity. More loosely speaking, space means “room”; Space “is given by the ability to move”. However, sense is the sense of a lived body or man, and the relationship between sense and space is the relationship between a body and space, or essentially, the world. When a man ( or lived body ) moves in the world or space, the movement in turn gives him a sense of space. Place, in Tuan’s view, is a type of object,an object in which one can dwell (p. 12),a stable ob-
ject that catches our attention ( p. 161 );a focus of value, of nurture and support (p. 29). If we have a sense of space because we can move, then we have a sense of place because of a pause in move-ment. The pause makes it possible for a locality to become a center of felt value ( p. 138 ) . Sense of place is mind at work ( p. 198 ) , while sense of space is body at work. The most typical sense of place is topophilia, which is the feeling-link be-tween person and place ( Tuan, 1974 ) , and be-comes mixed with the sense of cultural identity a-mong certain peoples and a love of certain aspects of such a place. Actually, place has a lot of similarities with the character of space. For example, one place in-cludes several spaces while it contains another lar-ger space. Nevertheless, the difference between the two is also obvious. Tuan argues that“Place is security, space is freedom” ( p. 3 ) , and Space lies open as a common symbol of freedom in the Western world. On the negative side, space and freedom are a threat. A root meaning of the word“bad” is“open”. To be open and free is to be ex-posed and vulnerable. Compared to space, place is a calm center of established values ( p. 54 ) . While space and place is not a duality, according to Tuan, space can transform into place. In a word, the key factor of the transformation is culture,or more concretely, human experience. Based on this, we further propose that space and place is a continuum, just like Tuan’s understand-ing of experience as a continuum, and sense is a significant link to it. To summarize, Yi-Fu Tuan argues that ex-perience is a compound of feeling and thought in Space and Place:The Perspective of Experience. Tu-
an focuses on feeling and sense, which is the con-junction of space and place. We believe that Tuan’s research is based on a set of views: People have a sense of space from the body, as well as a sense of place from the function of the mind. From sense of space to sense of place, space and place become a continuum for the sake of sense. Nowa-days, historical anthropology still has problems in dealing with the relationship between space and place, so Tuan’s research, which has already bro-ken boundaries between the disciplines of geogra-phy and anthropology, is worthy of closer atten-tion.     

汉俄成语中的民族文化差异

世界上任何语言都根植于特定的民族文化背景之中,反映着特定的文化内容.语言是文化的载体,也是民族文化的镜子;成语是语言的重要组成部分,具有很强的民族性,是民族历史的映射.汉语和俄语成语作为语言的基本要素,可以折射出两个民族特有的文化差异.     

Anti-politics and the scourge of authoritarianism

The performance of American politics, in the age of Donald Trump, has been reduced to a carnival of unbridled narcissism, deception, spectacle, and overloaded sensation. What happens to a democracy when it loses all semblance of public memory, and the welfare state and social contract are abandoned in order to fill the coffers of bankers, hedge fund managers, and the corporate elite? What happens when disposable populations are brushed clean from our collective conscience, and are the object of unchecked humiliation and disdain by the financial elite? In trying to grapple with such questions, this paper suggests that when democratic agency amounts to an electoral choice between Donald Trump and Hillary Clinton, we enter into a ‘world order’ of anti-politics – a ‘collective will’ shorn of both the promise of transformation and a future of democracy. What follows reflects on the possibility of a new language of liberation, at a time when language itself has lost its potential for reference in a culture of compulsive forgetting and myth-making. The task ahead of us, this essay maintains, calls for a coming together of broad-based social struggles in the everyday with a relentless questioning of what passes for neoliberal ‘commonsense’.     

中国城市化发展进程的思考

城市化是一个国家或地区走向现代化的重要内容。我国要在2020年实现全面小康社会的奋斗目标以及本世纪中叶基本实现现代化,必须加快城市化步伐。而作为世界上人口最多、特别是农村人口占绝对比重的发展中国家,如何落实科学发展观,选择一条适合中国国情的城市化发展道路,对中国目前乃至未来经济社会的可持续发展必将产生重要而深远的影响。     

Book reviews

This article examines nationalist impulses toward a familiar, traditional heteronormativity through the language and imagery of a sample of tabloid newspapers in Britain during the Falklands War in 1982. In doing so, it asks how tabloid representation of the war created a particular and normative version of ‘Britishness’, central to which was the English woman, whose body became the site for a specific coalescing of race, gender and sexuality; a fixed notion of whiteness and normative heterosexuality located in the particular, unstable cultural space of a struggling ‘post-colonial’ Britain.