论个人重整

个人重整是一些国家继破产清算、破产和解之后关于个人破产的另一重要制度设计。破产清算制度强调对债权人公平受偿的保护;破产和解制度强调对债务人的救济;个人重整制度则强调对社会公共利益的保障,三种制度各有其存在价值。美国、英国、日本等国和台湾地区关于个人重整制度的立法实践表明:清偿债务是个人重整制度的首要目标;自愿性是个人重整制度的基本特点;最低清偿水平是个人重整方案的基本要求;重整方案的强制批准是个人重整制度社会利益本位的集中体现;破产免责是债务人选择个人重整程序的重要动力。     

论马克思个人形态理论及其当代意义

个人形态是对与一定生产力发展阶段相适应的个人之间以及个人与自然之间的关系的概括.马克思认为,个人形态是与所有制形式、共同体形式完全一致的;人类社会的历史,既是生产方式、社会形态新陈代谢的历史,也是作为社会主体的个人生成发展的历史;依附的个人、独立的个人和个性的个人是个人发展的三种形态.世界历史性的、全面发展的社会主义个人,是当今生产力的普遍发展和世界交往的必然产物,既是建设社会主义的主体,又是建成社会主义的决定因素.     

我国个人电子密码的法律保护研究

个人电子密码是信息安全的重要组成部分,涉及个人隐私保护,对保障交易安全具有重大意义。分析个人电子密码的法律性质和功能,结合我国对个人电子密码保护的现状,借鉴发达国家电子密码保护的相关经验,提出个人电子密码的保护建议：我国应加快个人电子密码保护立法;加快密码的标准化和专利化步伐,建立统一的个人数据保护机构,提供维权、申诉等一站式服务;加强行业自律;对窃取、泄漏、传播密码等行为加大打击力度,从而保护公民的个人信息安全。     

马克思主义哲学视域中的个人理论

马克思主义哲学内含丰富的个人理论:"现实的个人"是马克思个人理论的前提;"社会中的个人"是马克思个人问题研究的方法论;个体主体性的高扬是马克思个人理论的核心;个人生存的悖论是马克思对资本主义条件下个体人的生存矛盾的揭示;"个人的自由全面发展"是马克思个人理论的价值目标。在新的历史时期,准确把握马克思个人理论对于深入理解、贯彻以人为本的科学发展观具有重要意义。     

个人品德建设的若干理论思考

个人品德建设的提出有十分重要的意义。它完善了道德建设体系,突显了个人品德建设的重要性,为明确"四德"建设之间的相互关系打开了新的理论和实践空间。个人品德是个人的道德表现及其所处的层次。个人品德建设就是在社会(国家)、组织(单位)、家庭和个人的协同努力下,个人道德品质持续不断提升的系统实践过程。个人品德修养、个人品德建设的原则底线应该是不损害相对一方当事者的利益。推而广之,利他应是社会主义道德及其建设的原则。个人品德建设的方法途径,一是个人要加强品德修养;二要以纪律、法律做保证;三是社会各层次、各方面要认真履行职责,做好正面宣传,严格执纪执法;四要旗帜鲜明地弘扬主流道德观念和言行准则。     

免费师范生主观幸福感及影响因素探析

采用问卷调查法,随机抽取339名免费师范生,探讨个人自尊、集体自尊、社会支持对主观幸福感的贡献。结果表明：免费师范生主观幸福感、个人自尊和社会支持处于较高水平,集体自尊处于中等水平;个人自尊、集体自尊、社会支持与生活满意度和积极情感显著正相关,与消极情感显著负相关;个人自尊、集体自尊和社会支持对主观幸福感具有显著正向预测作用;个人自尊对主观幸福感的贡献最大,集体自尊次之,社会支持贡献最小。     

个人方言的构建与言语风格发展

个人方言的构建基于标准语言的语法、词汇和语音知识。个人方言的形成受多种因素的影响并且贯穿于外语学习者的整个学得过程;在外语交际活动中,个人言语风格受制于个人方言的发展水平;外语教育工作者应能将学生的情感、思想、知识、正在学习的内容、行为举止有机地融合在一起。     

论道德定义的个体性、教育性、言行性

道德承担的主体是个人的;教育亦应该成为道德的调节方式;道德评价的对象不仅是行为,还应包括言语,是对"言行"的评价。因此,道德的定义应是:道德以善恶为标准,是调整个人的身心、个人与他人、个人与自然之间利益关系的非权力性言行规范的总和。它以教育、风俗习惯、社会舆论和个人的内心信念来维系调节。     

个人社会学

个人社会学是一门专门的社会学理论,它研究一系列广泛的课题:个人与社会、社会集体和社会群体的相互关系;个人之间的关系,人的社会化过程和条件;个人掌握各种活动方式和交往     

论道德需要与个人品德培养

道德需要是个人品德养成的心理内驱力,个人品德培养应从道德需要入手。然而现实社会中,遵从道德的代价过高而违反道德的代价低;遵守道德的行为没有得到必要的补偿;道德要求起点层次过高导致了个人道德需要不足。营造厚道重德的道德环境;构建低重心、多层次自下而上稳步提升的道德规范体系;道德教育回归生活是激发道德需要、促进个人品德培养的基本方面。     

Subjective Versus Objective Definitions of Homelessness: Are there Differences in Risk Factors among Heavy-Drinking Women?

Investigations with homeless populations have focused on those living on the streets or in shelters; few have examined phenomena based on respondents’ self-definitions as homeless or not. This investigation examined similarities and differences among risk factors (including mental health, substance abuse, religion/spirituality, social support, and risky sexual behaviors) using two definitions of homelessness: one where place of residence defined individuals as homeless (the ‘objective’ or traditional, definition) and another where respondents defined themselves as homeless (the ‘subjective’ definition). Data come from the baseline survey of the NIAAA-funded “Sister-to-Sister” study (n = 339) of heavy-drinking women. Subjectively defined homelessness was associated with higher rates of mental health and substance use disorders, lower rates of condom use, higher rates of trading sex for food, and less social support. Objectively defined homelessness was associated with higher rates of drinking in abandoned buildings, on the streets, and in public restrooms, more new sexual partners, and higher rates of trading sex for heroin and speedballs. Investigations failing to ask for subjective information may misattribute some factors to homelessness which may overestimate the effect of various factors on homelessness. Investigators should ask respondents to define their homelessness, or they lose an important dimension of the concept of homelessness.

The Conceptual Contours of Sex in the Chinese Life Sciences: Zhu Xi (1899–1962), Hermaphroditism, and the Biological Discourse of Ci and Xiong, 1920–1950

This paper “maps” a number of trajectories through which the conceptual contours of sex could be traced in the bioscientific discourse of Republican China. Focusing on the writings of the embryologist Zhu Xi (1899–1962), I analyze the epistemic functionality of such biological terms as ci (“biological femaleness”) and xiong (“biological maleness”) that acquired an unprecedented scope of cultural discursiveness in China only alongside the arrival of Western biology, which replaced classical learning and natural studies as the authoritative field of inquiry about life. I first show that when Chinese scientists used these terms to describe the sex of biological species, they relied on an epistemological framework of visual knowledge that granted some foundational operative power to a signifying order in which one could know by seeing the differences between ci and xiong (and, ultimately, sexual differences). These two terms’ lexicality and indexicality thus mutually reinforced one another in the production of their semiotic possibilities and epistemo-logicality. I then show that while they adopted ci and xiong as the bioscientific synonyms of the more culturally anthropocentric words such as nü (woman) and nan (man), Chinese biologists also incorporated sophisticated biological theories of sex from Europe and North America, including the theories of “gynandromorphism” and “intersexuality.” The implicit and explicit figurations of hermaphroditism reveal the ways in which at the heart of the entire bioscientific discourse of ci and xiong resides its key conceptual anchor: the human–non-human divide.

沈从文笔下“女学生”形象文化透视

“女学”、“女学生”是20世纪中国现代性话语体系的能指符码之一。作为“现代性”转喻象征的“女学生”,在沈从文的笔下成了现代性批判的指代,显示了中国妇女解放运动的男性本位特色。作为“他者”形象的女学生,在其听闻传播与成论生成的形式中寓含了其异己性与欲望化特征,在抽象与矛盾描写中显示了其客体化与对象性本质。“女学生”形象在沈从文笔下作为“第三方”话语谱系,折射着乡村对都市的想象、都市对乡村的影响,以及来自乡村、身居都市的作家回望自我与民族来处,对国民性、社会现代化进程的批判与反思。     

The Window of Ritual: Seeing the Intentions and Emotions of ‘Doing’ Gender

My goal in this paper is to revisit interaction ritual theory as a theoretical underpinning of West and Zimmerman’s ‘doing’ gender paradigm in order to develop a more nuanced understanding of what is taking place inside the interactions of men and women as they ‘do’ gender. Recent work in ritual theory, specifically the work of Bell (Ritual theory, ritual practice, 1992) and Collins (Interaction ritual chains, 2004) expands the role of the individual in the ritual process by conceptualizing ritual as a form of ‘practice’ that can be mobilized in the pursuit of emotional energy. Through the narratives of 24 married couples, I explore how domestic labor functions as an interaction ritual that is driven by ‘emotional energy’. This emotional energy shapes the localized intentions of men and women as they ‘do’ gender thus transforming gender into something that we ‘use’ as well as ‘do’. These emotions and intentions can be seen most clearly through a new ‘window’ of ritual.

“Grace Is Deceitful and Beauty Is Vain”: How Hassidic Women Cope with the Requirement of Shaving One’s Head and Wearing a Black Kerchief

Women’s modesty norms are often perceived as governing women’s bodies and as patriarchal oppression. This study challenges these perspectives, offering a deeper, multi-dimensional picture showing that the reality of the women’s life is much more complicated. The article chose to discuss aspects of modesty among women of one of the most extreme Jewish ultra-Orthodox groups, and in particular, to investigate how they experience an extremely demanding requirement—shaving off the hair on their head upon marriage and covering their head with a black kerchief. The findings show that there are a variety of voices among the women, ranging from the view that these practices are desirable, through the view that they empower the women, to the view that they damage one’s attractiveness and are quite painful.

Rethinking Women and Their Bodies in the Age of Biotechnology: Feminist Commentaries on the Hwang Affair

Many Korean women felt strongly positive about donating their eggs for Hwang Woo Suk’s research, in spite of the fact that Hwang was accused of fraud. It is said that there is a kind of unique ‘egg donation culture’ among Korean women, which urged them to donate their eggs for his research. However, positing such a Korean ‘egg donation culture’ does not seem to give a sufficient explanation of why so many Korean women were seemingly willing to provide their own eggs for Hwang’s research. Instead, we suggest that egg donation issues in the Hwang affair can be interpreted under the paradoxical context, in which Korean women are situated in the age of biotechnology. On the one hand, the invisibility of women as subjects in the public sphere led to their lack of social control over ova trafficking and made it possible for a huge number of eggs to be supplied secretly for Hwang’s team. The patriarchal structure of family, the myth of economic growth, and the restricted activities of feminist organizations are possible contributors to the invisibility of Korean women. On the other hand, in the practices of bodily technologies such as cosmetic surgery and reproductive technologies, Korean women have been highly visible. With the help of those technological instruments, women have been empowered to own their own bodies and to have them at their disposal. We argue that these dualistic realities of women as egg owners can explain the egg donation culture among Korean women in the Hwang affair.

The State of American Boyhood

The existence of a “boy crisis” in the United States is a topic of public policy debate. This study examines the state of American boyhood, using not only the commonly reviewed indicators of school achievement but also mental health, premature death, injury, delinquency, and arrests. Boys are in trouble in many areas: low rates of literacy, low grades and engagement in school, high dropout from school, and dramatically higher rates of placement in special education, suicide, premature death, injuries, and arrests. Girls, however, suffer from other problems, especially depression, suicidal ideation and attempts, and eating disorders, and are less likely to achieve at the very highest levels in mathematics and science. This study argues that both boys and girls suffer from characteristic problems, but the issues affecting boys are serious and neglected.

载道、言志、缘情的变奏：古典文学批评框架下的新文学观念考察

文以载道、诗言志、诗缘情是中国古典文学批评的核心命题,从道、志、情的内涵来看,载道与缘情一者强调文学对“道”的无条件附属,一者强调文学对主观情感的抒发,构成了相互对立的两极,而诗言志观则是居于两者之间的一个较强包容性的命题。五四作家在社会启蒙与文学本体建构的双重考量下历史性地选择了“言志”的文学观念,一方面展开对“文以载道”与“诗缘情”观的双向批判,另一方面却又吊诡地徘徊于两者之间。“五四”后“言志派”开始了两个方向的分化,一是“志”的个性化色彩逐渐淡化从而走向“载道”;一是“志”的社会责任感消退,逐渐走向“缘情”。“言志派”的分化,是现代文学观念逐步多元化与现代文学学科发展的必然。     

How Could a Scientist Become a National Celebrity?

In Korea, scientific excellence has been perceived as one of the key elements of modern nation-building. Moreover, from the late 1990s to the early 2000s, the government represented biotechnology as the future engine of the economy. Hwang succeeded in representing himself as the hero of Korean science by appropriating the public eagerness for scientific achievement. However, he relied on nationalist rhetoric too often against criticisms, which eventually made a considerable part of the public turn skeptical about his integrity. Although various forms of techno-nationalism are still pervasive in Korea, Hwang’s scandal has given a valuable chance for reflection on the relationship of science and nationalism.

Sinophiles and Sinophobes in Tokugawa Japan: Politics, Classicism, and Medicine During the Eighteenth Century 十八世紀在德川日本 "頌華者" 和 "貶華者" 的問題 – 以中醫及漢方為主

This article first reviews the political, economic, and cultural context within which Japanese during the Tokugawa era (1600–1866) mastered Kanbun 漢文 as their elite lingua franca. Sino-Japanese cultural exchanges were based on prestigious classical Chinese texts imported from Ming (1368–1644) and Qing (1644–1911) China via the controlled Ningbo-Nagasaki trade and Kanbun texts sent in the other direction, from Japan back to China. The role of Japanese Kanbun teachers in presenting language textbooks for instruction and the larger Japanese adaptation of Chinese studies in the eighteenth century is then contextualized within a new, socio-cultural framework to understand the local, regional, and urban role of the Confucian teacher–scholar in a rapidly changing Tokugawa society. The concluding part of the article is based on new research using rare Kanbun medical materials in the Fujikawa Bunko 富士川文庫 at Kyoto University, which show how some increasingly iconoclastic Japanese scholar–physicians (known as the Goiha 古醫派) appropriated the late Ming and early Qing revival of interest in ancient Chinese medicine rather than continue to follow more recent Song-Jin-Yuan 宋金元 medical practices (Goseiha 後世派) based on Song interpretations of the Huangdi neijing 黃帝內經 (Yellow Emperor’s inner classic). This group favored ancient treatment formulae and empirically based diagnoses, which drew on the Shanghan lun 傷寒論 (Treatise of Cold Damage Disorders) as a medical text and Zhang Zhongjing 張仲景 as a pioneering physician. Although many Japanese physicians favored Western medicine (transmitted via Dutch Learning 蘭學) over Chinese medicine in the mid-nineteenth century, most in the mid- and late-eighteenth century focused on mastering classical Chinese, and then Ming and Qing medical books entering Nagasaki from China. These new, critical currents of Chinese medicine in Japan provided the impetus later for growing Japanese interest in Dutch Learning and modern Western medicine.