党的群众路线历史演进与经验启示:乡村治理的视角

乡村治理是富于群众性的实践场域,也是考察党的群众路线的重要切口。建党以来,中国共产党始终将群众路线贯彻至引领乡村治理变迁的历史谱系中。一方面,历经探索形成、曲折发展、制度重塑及调适完善四个历史阶段,群众路线的乡土实践已日臻成熟,凝结为深厚党群关系的关键政治资源;另一方面,通过保证内在结构的均衡配置、注重基层党组织的建设水平以及切合社会保存的底蕴特征,群众路线的历史演进也积累了宝贵经验,成为党稳固执政根基的重要路径。在全面建设社会主义现代化强国的新征程上,群众路线仍需因循时代任务与治理环境的变动而灵活调整,切实融入推进国家治理现代化的基础工程中。     

珠江三角洲文化形态论纲

珠江三角洲文化形态的性质是务实求利;其特征是商业俗文化;其结构由岭南文化、中原文化、港澳文化和西方文化四因素构成;其地位是有中国特色的社会主义新文化的“曙光”,是中华民族大一统文化的“中介”。     

企业战略联盟风险防范体系的架构研究

在对企业战略联盟存在的风险及规避措施进行理论透析的基础上,给出了企业战略联盟伙伴选择机制的权值排序模型。提出了企业战略联盟的3种风险防范整合架构,并论述了三者之间的相关关系。最后通过实例对企业战略联盟伙伴选择机制的权值排序模型和风险防范整合体系进行了验证。     

私募股权投资参与、企业社会责任与盈利能力研究——基于新三板的数据

本文以251家新三板私募股权投资基金支持企业为样本,研究了企业社会责任履行与盈利能力之间的关系.研究发现:企业对政府、股东、债权人、管理层、员工、客户、社会大众负责与企业盈利能力存在显著的正相关关系.投资企业的PE个数与企业盈利能力显著负相关.企业对供应商负责、PE总投资额与盈利能力没有显著相关性.     

Emotion Management: Unexpected Research Opportunities

During the process of emotion management , individuals perceive that they are feeling emotions that differ from what is expected within the situation. Consequently, they use cognitive, physical, and/or other means either to display more appropriate emotions or to change their emotions on a deeper level to be consistent with what is customarily expressed. Beginning with the first examinations of emotion management in 1979 by the pioneer Arlie Hochschild , emotion scholars have produced over 6,000 studies of this phenomenon. We join this vibrant research program by proposing new avenues of research using an interdisciplinary strategy. First, we explore possibilities for emotion management research within its “home base” of sociology; then, we branch out to the areas of morality and political science. In so doing, we craft new and unexpected pathways for advancements in theory, theory adjudication, and methodology, for the future of emotion management research .     

Testing an Economic Model of Nonprofit Growth: Analyzing the Behaviors and Decisions of Nonprofit Organizations,Private Donors,and Governments

This study draws an economic model of the growth of nonprofit organizations by analyzing the behaviors of three major actors—nonprofit organizations, private donors, and governments—in making decisions on the allocation of limited resources for nonprofit services. Since decisions made by each actor affect resource allocation, it is important to understand what drives these decisions. The model was tested using an unbalanced, 463 panel dataset collected from 28 OECD countries over a 23-year period. The results indicated that macro- and micro-economic trends and government policies framed the decision premises of the three major actors, which led them to leverage the supply and demand for goods and services and, in turn, determined how they allocated limited resources for nonprofit services. This result implies that understanding the interdependencies of all sectors of the economy is critical to comprehending the size and development of the nonprofit sector. Effective management of micro-economic policies and macro-economic stability is necessary. More important, however, is understanding how a decision in one part of the economy will have intended and unintended effects on the nonprofit sector.     

经济原则对广告语篇互文性的阐释

经济原则是人类语言交际的普遍规律之一。从经济原则入手，探讨了广告语篇互文性的经济性理据，分析了互文性手段在广告语篇应用中实现的具体方式。经济原则是广告中使用互文性手段的根源。     

论马克思主义大众化的三重内涵

马克思主义大众化包含三层涵义：从形式上说,它是一个涵盖马克思主义大众化和化大众的双重辩证结构体系；从内容上说,它表现的是一种真理与价值的辩证关系；从现实的政治生活上说则是我党执政理念的一个历史性转变.     

Religious Attendance,Stress, and Happiness in South Korea: Do Gender and Religious Affiliation Matter?

Is religious attendance positively associated with happiness in South Korea? If yes, can religious attendance buffer against the harmful effect of stress on happiness? Moreover, do gender and religious affiliation modify these associations? This study addresses these questions with data from 2009 Korean General Social Survey which is a nationally representative survey (N = 1,599). Ordinal least square regression analyses reveal that although the effect size is relatively small, religious attendance is associated with a higher level of happiness in South Korea. However, this positive effect holds only for women and only for Protestants. In addition, an interaction effect between religious attendance and stress is observed for women only; the negative association between stress and happiness is weakened among those women who report more frequent church attendance. In this regard, a high level of church attendance buffers against the deleterious effects of stress on happiness for women. I discuss the implications of the findings with regard to theories about religion, mental health, and gender in South Korean context.