秦汉的统一与罗马的征服

秦汉帝国与罗马帝国的建立,反映了中西古代文明从小邦至地域性国家再至帝国的发展趋势。这一趋势是不以任何人的意志为转移的。秦汉帝国在民族关系、政治经济和思想文化方面采取了强有力的措施,将境内众多的民族和地区统一起来。罗马帝国则主要采用征服的手段进行统治。统一与征服表现出中西古代帝国内部结构上的重大区别。这一区别在秦汉与罗马帝国的形成过程中就有充分的反映。其更深层次的原因则在于中西历史文化传统存在较大的差异。中国文明的发展自古以来就有鲜明的、颇具特色的统一性,而这一特点是古代西方文明所没有的。     

Praetor的实与名:从正名开始的罗马公法研究

古罗马的Praetor的名实问题,从翻译的角度说存在八种汉译,对Praetor官职从古罗马共和时期开始直到帝政时期的实际职掌,其最初是一种兼具行政、司法和军事职能的官职,只是到了帝政时期,Praetor才慢慢地转变为专业的司法官.因此,对Praetor一词的准确把握,应依据其在不同时期的不同职能进行,不能通译为裁判官,最好的释义是副执政官.     

Courts,care proceedings and outcomes uncertainty: The challenges of achieving and assessing “good outcomes” for children after child protection proceedings

The professed aim of any social welfare or legal intervention in family life is often to bring about “better outcomes for the children.” But there is considerable ambiguity about “outcomes,” and the term is far too often used in far too simplistic a way. This paper draws on empirical research into the outcomes of care proceedings for a randomly selected sample of 616 children in England and Wales, about half starting proceedings in 2009–2010 and the others in 2014–2015. The paper considers the challenges of achieving and assessing “good outcomes” for the children. Outcomes are complex and fluid for all children, whatever the court order. One has to assess the progress of the children in the light of their individual needs and in the context of “normal” child development, and in terms of the legal provisions and policy expectations. A core paradox is that some of the most uncertain outcomes are for children who remain with or return to their parents; yet law and policy require that first consideration is given to this option. Greater transparency about the uncertainty of outcomes is a necessary step towards better understanding the risks and potential benefits of care proceedings.     

Servants of empire: The British training of domestics for Australia, 1926-31

Between 1926 and 1930 the Australian and British governments jointly funded a specialized centre at Market Harborough, England, to train women for domestic service. This centre was the first such institution specifically designed to prepare migrants for employment in a particular occupation in Australia. Although the number of graduates was not significant as a proportion of the domestic service workforce of Australia, and although the scheme was brought to a sudden end when the Depression stopped assisted migration generally, the experiment was important. It demonstrated that domestic servants could be drawn from a 'better type' if training could be applied to raising the status of the occupation. For the British and Australian governments this outcome satisfied a desire to use the assisted immigration of young women to increase the population of Australia and the empire, as well as underpinning a model of society in which bourgeois domesticity reigned.     

神实主义的艰难突围——阎连科《炸裂志》艺术表现批判

《炸裂志》是阎连科在所其标举的神实主义道路上的又一次艺术实践.但结果依然差强人意,并没有很好解决史志求实与小说讲求虚构的内在矛盾,主人公性格的丰富性严重不足,人物形象缺少正面的精神引领作用.小说始终艰难地游走在神与实之间,导致了事实上的两厢掣肘,空灵因囿于写实记录而无法升腾,生活展现又因作者专注于所标举的神实主义实验而显遮蔽,无法实现神与实——文本的表与里的恰切同构.     

Alcohol Use and Abuse in Old Age:

Alcohol use and abuse among the elderly is a serious problem surrounded by confusion. Traditionally older problem drinkers have been divided into two categories: Type I, individuals who have drunk excessively throughout life yet survived to old age and Type II, individuals whose problem drinking began late in life. An extensive renew of the research produced some paths to late-onset problem drinking but only a weak profile of the Type II alocholic. Popular situational factors purported to be the triggers for late-onsest abuse have mixed support and no clear causal theory has yet been delineated. A number of alternative theories deserve further attention. Current information does not support the usefulness of the Type II classification or traditional definitions of alcoholism for the late-onset abuser. Research and treatment efforts may need to be redirected to include male-female differences, and family conflicts with less emphasis on the disease model of alcoholism.     

社会地位、生活境遇与焦虑

本文运用定量研究方法,探讨了人们的社会地位和遭受不公正对待的生活境遇在焦虑形成中的作用。研究表明,社会地位（包括客观地位和主观地位）和生活境遇对焦虑的产生具有明显的影响,社会地位低的群体和生活境遇中遭受过不公正对待的人,更易产生焦虑。这些由社会地位和生活境遇等因素导致的焦虑对于个体的影响是偏向消极的;在社会因素的持续作用下,具有焦虑特征的个体增多,焦虑有可能从个体的心理问题转化为社会的心理问题。     

多元化与主旋律--与陈文高先生商榷

"后新时期"文学呈现出"多元化"的特征,但是,文学观念的更新不等于对过去科学认识的全盘否定。在"多元化"的文学观念中,各元之间也并非无差别的对等关系,在"多元"合奏中必有主旋律。文学属于意识形态,文学作品是经由作家的中介对社会生活的反映,所谓"个人化"只不过是一相情愿而已。     

Groups in contact: Meta‐representations,interobjectivity, and cultural incompatibilities

This analysis departs from social identity being part and parcel of the system of social representations a group holds. Additionally, social identity is seen as being affectively laden with religious or other deeply ingrained ideological beliefs. These systems delimit the space of norms and behaviours where people socially construct the objects defining the local world as an objectively given. The local objectifications differ between groups and cultures and pose a problem for interaction and communication between members of different groups. Inter‐group discrepancies must be bridged by establishing a shared representational space and interobjective understanding. This understanding can be reached if both interactants mutually develop meta‐representations that allow them to grossly anticipate what to expect from the other and to orient their actions accordingly. But there is a catch in establishing interobjectivity: even if the interactants manage to overcome semantic and cognitive barriers, their interaction and open‐minded communication will be blocked if the two objectivities are ethically or affectively incommensurable. I illustrate this process by suggesting that native Europeans will feel blocked to establish interobjective acceptance for example with proponents of a slave holder culture whose values are incommensurable with European ideas of human equality. Accepting a slave holder's worldview would threaten the European's identity. A similar process seems to govern devout conservative Muslims living in 'gated communities' and enclaves in European cities who try to maintain their identity by avoiding regular contact with the non‐Muslim majority. Such contact would threaten their identity if their worldview and sharia rules were measured by the standards of human rights. Native Europeans on the other hand, will feel their own cultural objectivity to be incompatible with traditional Islam that does not equally observe human rights. The implications of such processes are discussed in terms of migrants' integration, multiculturalism, and socio‐political psychology.     

Understanding the economic fallacies of the intergenerational debate

This paper demonstrates that Federal spending is not inherently financially constrained and does not have to be facilitated via prior taxation or debt‐issuance. It also refutes the claim that budget deficits result in higher interest rates in the future, with lower levels of capital formation and economic growth as a consequence. These misconceptions together lead to the nonsensical claim that by running surpluses now the Government will be better able (because it has ‘more funds stored away‘) to cope with future spending demands. The paper thus challenges the conventional view, such as that espoused in the 2002 Australian Treasury Intergenerational Report, that the ageing population will place unsustainable demands on the Federal budget.     

What Are We? The Social Construction of the Human Biological Self

This essay explores how the human biological self is socially constructed, and rejects various truisms that define our character. Rather than being stand‐alone entities, the human biological self forms what biologists call “superorganisms” and what I call “poly‐super‐organisms.” Thus, along with prokaryotes (bacteria), viruses, and other entities, we are combined in an inseparable menagerie of species that is spread across multiple bodies. Biologists claim that only males and females are organisms. As described here, however, human sperm and eggs are equally entitled to that rank. Much about human reproduction is also socially constructed. For example, contrary to scientific wisdom, humans have always reproduced both sexually and asexually. Moreover, human life (the creation of a new organism) does not begin between conception and birth, and neither event creates new life. In addition, some cancer cells are organisms; they are contagious entities formed by asexual human reproduction. Finally, while science universally describes humans as being living entities, accumulating evidence makes clear that the life concept is failing. In fact, much that originates from human bodies does not fall under current biological or cultural classifications. How we construct the human biological self has consequences for understanding our health, how we reproduce, and what we are. These social constructions greatly influence our views on abortion, stem‐cell research, human cloning, and our post‐human future. A more accurate construction of the human biological self will help us better navigate these contentious issues.     

Transnational Caregiving for My Father: An Opportunity and a Blessing

Transnational caregiving can be daunting, yet it often brings out the strengths of the caregiver that he or she may not have been aware of. Thus, it is a wonderful opportunity to know oneself and use those strengths to become better in other areas of life. Transnational caregiving is also a blessing, in that one can still continue to provide care for a loved one by surmounting the barriers of geographical distance. To transform what often is a challenging situation into a blessing, a fresh eye is needed to seek different ways of fulfilling the needs of the loved one by focusing on one thing: How can the caregiver, in his or her individual capacity, make a difference in the quality of life of the family member? This article, while relating personal experience in caring for a parent, traverses these issues.     

实在论的最后崩溃--从虚拟实在谈起

文章通过对虚拟实在的潜在可能性的讨论,对照自然实在,得出了三条反射对等律1.任何我们用来试图证明自然实在的物质性的理由,用来证明虚拟实在的物质性,具有同样的有效性或无效性;2.任何我们用来试图证明虚拟实在中感知到的物体为虚幻的理由,用到自然实在中的物体上,照样成立或不成立;3.任何在自然物理世界中我们为了生存和发展需要完成的任务,在虚拟实在世界中我们照样能够完成.由这三条对等律足以推出,以实体概念为核心的实在论是不成立的,而其他种类的实在论一开始就缺乏理论根基.实在论的崩溃不会导致认识上的相对主义,因为客观规律的有效性并不依赖于实体的存在.     

Learning to cooperate with Pavlov an adaptive strategy for the iterated Prisoner's Dilemma with noise

Conflict of interest may be modeled, heuristically, by the iterated Prisoner's Dilemma game. Although several researchers have shown that the Tit-For-Tat strategy can encourage the evolution of cooperation, this strategy can never outscore any opponent and it does poorly against its clone in a noisy environment. Here we examine the family of Pavlovian strategies which adapts its play by positive and negative conditioning, much as many animals do. Mutual cooperation will evolve in a contest with Pavlov against a wide variety of opponents and in particular against its clone. And the strategy is quite stable in a noisy environment. Although this strategy cooperates and retaliates, as does Tit-For-Tat, it is not forgiving; Pavlov will exploit altruistic strategies until he is punished by mutual defection. Moreover, Pavlovian strategies are natural models for many real life conflict-of-interest encounters as well as human and computer simulations.     

市民社会理论及其研究进路——以中国特色社会主义社会为基准

市民社会理论在西方经历了指向政治领域、经济领域和文化领域的演变过程。中国当前是在经济意义上使用市民社会概念,但这并不意味着中国社会要建构成19世纪那种真正的市民社会。当代资本主义和中国社会现实均昭示着克服此种市民社会弊病的必要性和急迫性。中国特色社会主义社会可以也必然在相当长历史时期内存在市民社会领域;市民社会与社会主义社会是手段与目的、局部与整体、附属与主导关系。     

Actions,habits and forms of life

After a survey on the work of prominent philosophers within the Western tradition, it can be noticed a tendency to view habits as automatic, unfree and unconscious behaviour. In this context, this article attempts to show that habits are actually much closer to the characteristics that are otherwise attributed to actions. That is, following the dialectical approach of Sartre, I develop arguments to support that habits are conscious actions carried out with a sense of identification towards the form of life that actions, in turn, project as a whole; in this way, each form of life requires a set of habits that the agent performs freely and rationally, understanding the latter as the dialectical procedure by which the act itself brings about a totalizing identity. This vision implies that habits are interrelated and codependent within a network of social behavior, so they cannot be discarded without discarding the form of life to which they belong. That is, a change of habit requires a change in the totality of which it is a part. But that change can only occur if social agents become aware that their habits are a product of their free acceptance and not of necessity. In the article, this latter is paradigmatically exemplified by neoliberal capitalism as a form of life.     

卫所制度变迁与基层社会的资源配置——以明清蔚州为中心的考察

明代全国普设卫所,至清初方裁改,这一延续了数百年的历虫演变进程,对地方行政区划和基层社会生活带来了巨大的影响。本文以明清时期蔚州地区在经历蔚州—蔚州卫—蔚县的政区演变过程中,社会资源的分享与重新配置为讨论的重点,生动呈现了卫所制度兴废与基层社会变迁的互动关系。     

Blameless, Constructive, and Political Anger

Scholars of the emotions maintain that all anger requires an object of blame. In order to be angry, many writers argue, one must believe than an actor has done serious damage to something that one values. Yet an individual may be angered without blaming another. This kind of emotion, called situational anger , does not entail a corresponding object of blame. Situational anger can be a useful force in public life, enabling citizens to draw attention to the seriousness of social or political problems, without necessarily vilifying political officials.