The New Spiritual Elements and Artistic Exploration of Chinese Buddhist Literature during the War of Resistance against Japanese Aggression

现代中国佛教抗战文学是非常时代里出现的具有特殊意义的文学史现象。这种文 学在主题表达上，将现代佛徒的国民意识与传统佛教的菩萨行精神相结合；在个体的 生命体验上，因应时代对佛学观念进行自觉、现代性的创造发挥；在社会角色的身份 认同上，以艺术方式自觉、主动呼应战时国家的文化战略；在艺术生产方式上，有力 推动作者结构的大众化与表现方式的现代化。这些新质素与趋势为学界全面、深入认 识和评估中国抗战文学对民族抗战的作用与贡献，提供了一个不可忽视的角度。     

“World Risk Society” Governance: The Paradigm of Complexity and Chinese Participation*

全球正在进入具有高度不确定性的”风险社会”时代，风险成为现代社会的重要 特征，并正在改变现代社会的运行逻辑与规则，人类社会的价值理念、行为方式正在 被系统化地重构，全球治理演变为”全球风险社会”治理。当前，全球风险治理的碎 片化、低效率现象严重，现有公共管理、国际治理方式还不能适应风险社会治理的要 求。现代社会是一个具有内生复杂性、测不准性、脆弱性等特征的复杂系统，复杂性 是全球风险社会形成的根本机理，全球风险社会治理离不开复杂性范式与中国参与。 系统研究全球风险社会形成的复杂性机制，构建面向全球风险社会治理的价值、文化 与机制，形成辨识、化解风险的协同治理及反脆弱能力，在理论和实践上具有重要的 价值。     

Preservation and Innovation in Online Literature: A Brief Discussion

网络文学文本主要由传统文本和超文本组成。隐含“超文本性”的传统文本是网 络文学的根基;而超文本作为网络世界最为流行的表意媒介,它以“比特”之名唤醒 了沉睡于传统文本的开放性、自主性、互动性等潜在活力与灵性,代表着网络文学 发展的方向。超文本以去中心和不确定的非线性“在线写读”方式解构传统、颠覆本 质,在与后现代主义的相互唱和中,改变了文学的生存环境和存在方式。更重要的 是,日益走向超文本的网络文学文本正在悄然改写我们关于文学与审美的思维方式和 价值标准。因此,网络文学如何在持守传统的同时坚持创新,便成了一个值得我们深 长思之的重要问题。

关键词: 网络文学文本?超文本?互文性

Online literature contains both traditional text and hypertext. While traditional text containing “hypertextuality” provides the foundation for online literature, hypertext as the prevalent signifying medium of the cyberworld has awakened the latent energy and spirit of traditional text, making the latter more open, more autonomous and more interactive. The literature of “bits” points to the direction of future development. It deconstructs the traditional and overturns the nature of things through decentered “online reading and writing” that is uncertain and nonlinear. Hand in hand with post‐modernism, hypertext has transformed literature's context and mode of existence. Above all, the shift to hypertext in online literature is transforming our mode of thinking and value criteria in relation to literature and aesthetics. We should therefore conduct in‐depth and long‐term explorations of how online literature may innovate while maintaining tradition.     

“Immediate Establishment Is Advisable”: Chinese Diplomacy in the Negotiations over the Establishment of Sino-French Diplomatic Relations*

从1963年12月12日到1964年1月23日，中法外交代表在瑞士首都伯尔尼进行了 四次会谈，最终达成了中法建交协议。中方对伯尔尼会谈的基本态度是’速决为 宜?，为此在宣布建交方式、建交公报内容、发表公报时间等问题上对法国作了一 定的让步，但仍坚持至少在中国的单独声明中宣布中华人民共和国为代表中国人民 的唯一合法政府、台湾是中国领土一部分等原则立场。中国采取’速决为宜?的方 针，一方面是由于发展对法关系的必要性，另一方面也是中国高层估计中法建交是 可能的。但伯尔尼会谈并未解决所有问题，其中法台关系问题将成为中法发展正常 关系的障碍之一。     

Changes in Diplomatic Philosophy in the Course of China’s Growth since 1949—The Shift from a Revolutionary and National Perspective to a Developmental and Global Outlook

观察国际和外交问题的视角与观念变化，是中华人民共和国外交史研究中尚需探讨和梳理的课题。在新中国成立后的前30年，中国外交深受在革命过程中形成的外交观念的影响。其基本诉求是建立新型外交关系，核心观念是独立自主与和平，外交政策的基石是和平共处五项原则；此外，国际统一战线策略，对现实世界的战略划分，以及对战争、和平与革命的思考亦对这一时期的外交政策具有重大影响。自20世纪70年代末实行改革开放以来，中国外交转以发展为视角，配合国家经济建设这一中心任务，做出一系列战略和政策调整。中国对国际形势作出和平与发展的新判断，对独立自主的和平外交政策作了新诠释，致力于建立均衡的对外关系，主张以渐进方式推动国际秩序的改进，决心走和平发展道路。中国由此成为现存国际秩序的参与者和建设者。进入21世纪，中国成为令世界瞩目的新兴大国，外交观念也在继承以往的基础上与时俱进。中国强调当代世界是命运共同体，谋求与各国的合作、共赢     

New era writers: aesthetic choices and the generation gap

从20世纪90年代开始，“代际差别”越来越突出地体现在新时期50、60和70年代 出生的三个重要作家群中。他们不仅在叙事内容上表现为宏大叙事和使命意识的不断 弱化、个人化意愿的不断增强；还在叙事形式上体现为或崇尚写实风格，或追求现代 手法，或迷恋于碎片化细节等不同的审美特质，同时也折射了各自不同的审美观念。 从文化人类学的角度看，这种代际差别实际隐含了不同历史文化语境和成长记忆对人 类精神的潜在规约。代际差别虽然是多元文学格局的一种表现，但是，如何加强代际 间的精神交流，有效克服代际内部各自的局限性，同样是促进中国当代文学健康发展 的一个不可忽略的重要方面。

关键词: 代际差别?宏大叙事?个人化?文化记忆?代际交流

Since the 1990s, the generation gap among three important groups of writers born in the 1950s, 1960s and 1970s has become ever more evident. Not only do they show a tendency toward the weakening of grand narrative and sense of responsibility and the strengthening of individual aspirations, they also show different aesthetic traits in terms of narrative form. Some advocate a realist style, while others pursue modernist techniques or are enamored of fragmentary details. At the same time, each generation projects its own aesthetic ideas. From the viewpoint of cultural anthropology, this kind of generation gap essentially implies the effect of the latent protocols of different historical‐cultural contexts and memories of growing up on the human spirit. Although the generation gap is an expression of a plural cultural scene, the question of how to strengthen intellectual interaction between different generations of writers and effectively overcome the limitations of each generation remains an important aspect of the promotion of the healthy development of modern Chinese literature.     

The stars hang down over the great emptiness of the level plain,and the moon bobs on the running waters of the Great River: thirty years of New Era research on the essay

新时期以来的散文研究已走过了30年的历程。由于种种原因，散文研究一直受到 轻视和责难。本文从作家作品研究、专题性研究、散文史建设和散文理论建构诸方 面，对30年来散文研究进行了全面系统的梳理和评析，并追寻散文研究长期被冷落的 原因。文章认为21世纪的散文研究要走向深入和阔大，必须从三方面用力：其一是要 建立现代意识的散文批评视野；其二是“化西方”与“中国化”；其三是思维方式与 研究方法的改变。这三方面不但是认识和解决当代散文问题的重要维度，而且对散文 研究具有方法论的意义。

关键词: 新时期?散文研究?现代视野?理论建构

New Era research on the essay and other occasional writing already has a history of thirty years. For various reasons, however, such research has consistently been slighted and condemned. This article offers a systematic and comprehensive review and analysis of the last thirty years of research in this field in terms of writers and their works, research on special topics, and the construction of the history and theory of this genre, and explores the reasons why it has been slighted for so long. To deepen and broaden this research in the new century, we must exert ourselves in three areas: first, we must adopt a modern vision of criticism of the essay; second, we must “digest Western theories” and “Sinicize essay writing and research”; and third, we must change our research methods and way of thinking. These three points not only offer an important dimension for understanding and solving contemporary issues relating to the essay, but also have methodological significance for research.     

Guanxilization or categorization: psychological mechanisms contributing to the formation of the Chinese concept of “us”

中国社会心理学在面对急速的社会变迁中，需要以变迁与文化的视角来选择研究 问题，而中国社会文化中群己关系的社会心理机制，即“我们”概念的形成机制及其 转换的可能与条件，正是一个体现着双重视角的基本问题。对这一问题的探讨不仅有 助于解释社会凝聚力、群体行动的逻辑，讨论国家与个人、社会与个人、类别与个人 的关系；也有助于培植社会转型时期的社会心理资源和社会支持系统，从而促进社会 合作。与以往单一机制的分析框架不同，通过对两个个案的讨论，研究提出了一个 新的分析框架，即：中国人“我们”概念是在社会情境的启动和价值取向等因素影响之 下，经由相互交织的“关系化”与“类别化”双重过程形成的。

关键词: “我们”?概念?群己关系?关系?关系化?类别化

Faced with rapid social transformation, the discipline of social psychology in China needs to choose its research topics from the perspective of both change and culture. A basic issue reflecting precisely these two perspectives is that of the formation of the social psychology mechanism of individual‐group relations, namely the formation of the concept of “us” in Chinese society and culture, as well as the possibility and conditions for the transformation of this mechanism. Exploring this issue will not only help us to understand social cohesion and the logic of group behavior and to discuss the relationship between the state and the individual, society and the individual, and the category and the individual; it will also help cultivate social psychology resources and support systems at a time of social transition, and thus promote social cooperation.. Unlike previous analytical studies that focused on a unitary mechanism, this study uses the discussion of two cases to put forward a new framework for analysis: that is, the Chinese concept of “us” comes into being through the mingling of “guanxilization” and “categorization” under the influence of social context priming, value orientation and other factors.     

Reforming China's funding of compulsory education: changes and their outcomes

在1980和1990年代，中国是世界教育领域分权改革的重要组成部分。主流研究 当时都强调“低重心”、多渠道的教育经费体制的内在合理性，强调分权化是难以 逆转的趋势。可是从2001年开始，中国调整了农村义务教育管理体制。我们通过实 证分析发现，这一改革不再是分权化改革的延续和完善，而是重新确立政府责任的 一种尝试。它既导致了教育投入的快速增长，也在相当程度上促进了教育公平，尤 其是在小学教育阶段。这为世界教育改革提供了有益经验，也为主流研究的一系列 命题和假设提供了反思的机会。

关键词: 教育改革?分权?教育经费?城乡差距?地区差距

In the 1980s and 1990s, China was an important part of the worldwide decentralization of education. Mainstream research at the time highlighted the inherent rationality of a “low center of gravity” and multiple sources of educational funding and stressed decentralization as an irreversible trend. Since 2001, however, China has readjusted its system of administration of rural compulsory education. Our empirical analysis suggests that this reform is not an extension and refinement of the previous decentralization reform; rather, it represents a renewed effort to reestablish government responsibility for compulsory education. The 2001 reform has led to a rapid increase in government investment in education and a considerable improvement in educational equity, especially in primary education. It therefore provides not just a valuable reference for educational reform around the world, but also an opportunity to reflect upon a series of propositions and assumptions in mainstream research.     

Reflecting on Online Literature

网络文学的问世不仅极大改变了文学的写作生态，改变了文学文本的存在形式， 也改变了文学传播、阅读以及批评的原有格局，而且对传统文学的发展与存在也产生 了诸多具有实质性的影响。网络文学在十余年的发展过程中，其文学实践与理论研究 存在四个方面的突出问题：把互联网自身的技术特性简单等同于网络文学的特征；对 网络文学的理解依然存在认识误区；未能真正区分网络写作与传统写作的基本特征； 未能从理论上真正厘清网络文学文本与传统文学的根本性差异。

关键词: 网络文学?写作生态?传统写作?网络写作

The emergence of online literature has changed not only the ecology of literary composition and the form of existence of literary texts, but also the modes of dissemination, interpretation and criticism of literature. It also substantially challenges the survival and development of traditional literature. In the course of its development over the past decade, four obvious problems have been highlighted in practice and theoretical research: simple equation of the technological features of the Internet with the features of online literature, misconceptions about online literature, inability to distinguish between the basic traits of online and traditional writing and inability to understand the fundamental theoretical differences between online literary texts and traditional literature.     

Academic Discourse Right/Power and the Development of Chinese Sociology

作为“权利”的学术话语权,主要有创造更新权、意义赋予权、学术自主权等类 型;作为“权力”的学术话语权,主要有指引导向权、鉴定评判权、行动支配权等类 型。这些也体现在中国社会学百余年的发展历程中。在中国社会学初创阶段,严复等 人在社会学本土化和学术话语创新方面进行了尝试。费孝通经历了中国社会学前期发 展阶段近20年及后期56年全过程,其学术历程对于中国社会学发展史具有典型意义。 在理论自觉基础上努力达致学术话语权的制高点,是中国社会学从世界学术格局边陲 走向中心的一条必由之路。

关键词: 学术话语权 中国社会学 理论自觉 学术话语

As a kind of right (quanli 权利), academic discourse rights include the right to create and innovate, to endow with meaning and to academic autonomy. As a kind of power (quanli 权力), it refers to the power to guide, judge, control and so on. These rights and powers have been pursued as Chinese sociology developed for over a century. At the inception of sociology in China, Yan Fu and other scholars experimented with localizing sociology and innovating academic discourse. Fei Xiaotong’s life covered nearly 20 years of Chinese sociology’s early development and another 56 years of its later development; his academic journey epitomizes the historical development of Chinese sociology. The only way for Chinese sociology to move from the periphery of world academia into the center is to endeavor, on the basis of theoretical self-consciousness, to seize the commanding heights of academic discourse rights.     

An evaluative system for restructuring the literary history of modern China

当下的中国处于一个价值多元的时代,以往的建立于进化论、阶级论和启蒙主义 的文学史观也是颇有价值的;但是,进入21世纪,由于“以人为本”与“和谐社会” 目标的提出,也由于社会时空、文学功能和美学趣味的巨大变化,教材型的中国现代 文学史已远不能适应时代、社会和文学的发展需要,因此亟待重建和确立一个更为公 正、平等与合理的价值评估体系。这个评估体系是以人道主义为最高原则,以真、 善、美为三个闪光点,其最大优势是具有普适性、超越性、公正性和人本性的功能特 点。

关键词: 现代中国文学史?评估体系?价值重建?人道主义?真善美和谐统一

China is now in an era of multiple values. While there is some virtue in previous theories on the history of literature based on the theory of evolution, class struggle and the enlightenment, when it comes to the twenty‐first century, the histories of modern Chinese literature used in teaching are far from adequate for meeting the developmental needs of the times, society and literature. This is especially so in view of the putting forward of the goals of “putting people first” and “the harmonious society,” and the great changes taking place in time and space, the function of literature and aesthetic taste. Hence there is an urgent need to restructure this history and establish a more fair, equal and reasonable system of evaluation. Such a system would have humanism as its highest principle, and truth, goodness and beauty as its three virtues. Its great superiority would be its functional characteristics of universality, transcendence, fairness, and human‐centeredness.     

Rethinking Sino-Burmese Relations, 1949-1954

1949—1954年,中缅关系实现了由疏离到改善的明显变化。由于心存疑惧,从新中国成立伊始,吴努政府就准备承认中华人民共和国。确定了英联邦国家持同样态度后,缅甸成为第一个承认新中国的非共产党国家。然而,此后一段时间内,中国的革命外交与缅甸的亲英美倾向相互抵牾,加之互为近邻的地缘政治因素的影响,两国关系处于冷淡状态。朝鲜战争爆发后,缅甸很快将“中立主义”作为外交指导原则,中国也逐步决定同“中间地带”国家发展关系。1953年,缅美因国民党残部问题交恶,中国对橡胶的需求持续上升,缅甸大米严重滞销。这一切为中缅关系的改善提供了契机。     

Persistence and Change in the Rural Land System of Contemporary China*

当代中国农地制度经历了土地改革、合作化运动、人民公社化和家庭承包经营 等发展阶段。其存续和变迁可以用’黏性生成—黏性稀释?分析框架进行阐释：制 度环境与路径依赖是制度黏性的生成诱因，对农地制度的存续发挥了重要作用；非 正式制度的渗入是稀释制度黏性的关键变量，非正式制度与正式制度之间的互动贯 穿整个制度变迁过程，思想观念和意识形态的变化对正式制度的加强、消解或建构 具有重要影响。     

Party Diplomacy during the Eighth National Congress of the CPC

二战后，随着世界各国政党数量的增加，政党所掌握资源的扩大，政党的影响逐步从国内扩展到国际，政党外交逐渐成为了外交的新形式。1956年，中共八大的召开是党的政党外交史上的重大事件。因为，八大是新中国成立之后党召开的第一次全国代表大会，开展政党外交尤为瞩目。更重要的，这是党在新中国成立后第一次也是唯一一次专门邀请国外政党代表团参加的党代会。中共利用召开党的八大这个舞台，积极开展政党外交活动，诚挚邀请了50多个国外政党代表团来华参会，请兄弟政党代表团在八大上进行发言，积极开展党际交流活动，安排到地方进行参观访问等。八大期间的政党外交，既达到了加深友谊、相互交流的目的，也达到了展示新中国、展示中国共产党的目标，具有深远的历史意义。     

“Snow’s Proposition” and Interdisciplinary Research in the Humanities and Social Sciences

“斯诺命题”提出了“科学文化”和“文学文化”的矛盾和冲突, 以及“两种文 化”发展中的困境问题。“斯诺命题”在积极意义上涉及提出了人文科学、社会科学 和自然科学之间存在的对象的整体性与既定学科的局部性的矛盾问题, 提出了人文社 会科学“次文化”分裂和分离化倾向的问题。走跨学科之路是破解“斯诺命题”关键 所在, 其中特别要注重解决好学科研究和问题研究的结合、个体研究和团队研究的结 合、学者的个人禀赋发挥、研究的社会导向和环境导向、研究的评价体制和机制优化 等问题。

关键词: 斯诺命题 科学文化 文学文化 人文社会科学 跨学科研究

“Snow’s proposition” points out the contradictions and conflicts between “scientific culture” and “literary culture” and the dilemma of the development of the “two cultures.” In the positive sense, Snow’s proposition concerns the contradictions between the integrity of the research subject and the particularity of established disciplines, as well as the trend toward division and isolation in subdivisions of the humanities and social sciences. The key to solving Snow’s proposition is to take an inter-disciplinary path that pays particular attention to combining discipline-centered with issue-centered research and individual work with teamwork, giving full play to individual endowment, social orientation and environmental orientation and to the optimization of evaluation systems and mechanisms.     

The Intrinsic Influence of the Poetics of Yanzhi on Modern Chinese Literature

否定与批判“言志”诗学, 曾是中国现代文学转型的标志。但从五四新文学开 始, “言志”诗学不仅没有被剔出中国现代文学的审美范畴, 相反, 却借助于西方 话语得到合理的传承。“言”救亡图存的启蒙之“志”, 与“抒”忧国忧民的个人 之“情”, 中国现代文学都未摆脱“志”者“大情”、“情”者“小志”的传统思 维, 具体表现在: 主“思”派提倡文学创作的功利意识, 进而以“志”代“情”回归 “道”统; 主“情”派则提倡文学创作的真情实感, 进而以“情”传“志”, 回归 “道”统。中国现代文学的理论与实践, 虽然涂抹着光怪陆离的“西化”色彩, 但 其重新“释道”与巧妙“言志”的本质特征, 恰恰表明了它对传统文化的价值认同, 而不是简单地抛弃“传统”后走向了“西方”。

关键词: “言志”诗学 “志”与“道” “志”与“情” 古典主义

Rejection and denunciation of the poetics of “yanzhi” (literally “expressing one’s thought or ideals”) was once a marker of Chinese literature’s modern transformation. However, right from the beginning of May Fourth new literature, the poetics of “yanzhi” was not only not cast out of the aesthetic canon of modern Chinese literature but was, on the contrary, legitimately transmitted via Western discourse. Whether modern Chinese writers were expressing enlightenment ideas of saving the nation or voicing their personal feelings for their country and their people, they remained convinced that “zhi” was “feelings” writ large and “feelings” were a lesser form of “zhi.” Specifically, the school stressing the idea that “literature expresses thought” advocated utilitarian literary creation and returned to the traditional Chinese poetics of “yanzhi” by replacing “feelings” with “zhi.” Those stressing the idea that “literature expresses feelings” advocated writing with genuine emotion; they went on to express “zhi” via “feelings,” thus returning to the traditional Chinese way of thought. Both the theory and practice of modern Chinese literature have a strange “Western” tint. Nevertheless, this literature’s essential character of “reinterpreting the ‘dao’ (way)” and sophisticated “expression of thought” or “yanzhi” indicate its value identification with traditional culture rather than the simple abandonment of “tradition” in pursuit of “the West.”     

Mao Zedong's Dialectics in the Comparative Perspective of Chinese and Western Modes of Thinking

毛泽东辩证法是中西两种不同文化和思维方式碰撞的产物,其中包含着十分丰厚 的中国传统辩证法元素。这主要体现在毛泽东不仅主张主要矛盾与次要矛盾、主要矛 盾方面与次要矛盾方面的区分,而且更强调主要矛盾与次要矛盾、主要矛盾方面与次 要矛盾方面在一定条件下的互相转化,以及关于矛盾的精髓问题这些西方传统辩证法 所不能容纳的内容。这使得毛泽东的辩证法独树一帜,构成了中西思维方式内含张力 的融合的一种典范。对此典范的深入理解,当能对当代中国哲学的复兴与发展有莫大 的益助。

关键词: 中西思维方式?毛泽东辩证法?西方传统辩证法?矛盾

As the outcome of the encounter of Chinese and Western cultures and modes of thinking, Mao Zedong's dialectics contains considerable elements of traditional Chinese dialectics. Mao advocated differentiation between principal and secondary contradictions and between the principal and secondary aspects of a contradiction; but more importantly, he also emphasized that each can transform into its opposite under certain conditions and attached considerable importance to the “quintessence” of a contradiction, ideas which are alien to traditional Western dialectics. This makes Mao's dialectics distinctive, so that it constitutes a model of the integration (not without tension) of Chinese and Western patterns of thinking. A deeper understanding of this model will be of great benefit to the revival and development of contemporary Chinese philosophy.