论孟子"万物皆备于我"

本文对孟子"万物皆备于我"一句分"我"、"万物"、"备"三个要素进行解析."我"非静态之"我",而是在与"万物"的对应中不断超越自身,由无意识的自在状态向有意识的自为状态升华的动态之"我"."万物"是万事.事由人观察、评判和做.人正而事正."备"是一种境界,表示"万物"皆被"我"悟察、顺化,成为"我"认识自身升华自身的资藉.     

高校在完善大学生村官选培机制中的重要作用

大学生村官选聘工作是党中央做出的一项战略决策,在加快社会主义新农村建设、健全基层组织建设、促进大学生全面发展等方面都具有积极的意义。不可否认的是,在大学生村官选聘工作中也暴露出一些问题,笔者认为高校自身在培养大学生村官方面的主动参与不够,是其中的重要原因。在对大学生村官选培机制的分析的基础上,笔者提出了高校主动参与大学生村官选培过程的一些有益举措。     

基于滑移网格的凹槽型抛光工具在液流悬浮加工中的非定常特性研究

为研究液流悬浮抛光加工中凹槽型抛光工具/工件之间流体抛光液的非定常流动特性,基于滑移网格和RNG κ ε湍流模型计算加工区域内的非定常流动。计算结果表明：在一个周期内,抛光工具凹槽相对于工件的位置不同,其内的速度与压力分布呈周期性变化;当凹槽转过最小间隙处时,最大流体动压力出现先增大后减小的变化规律,表现出明显的非定常特性。通过实验研究,得出最小间隙附近区域材料去除最为明显,与仿真结果相一致。     

对"共同负责"的几点思考

"共同负责"是形势发展的客观要求,具有新的时代内涵和新的时代意义.要使"共同负责"落到实处,既要重视人的主观因素,即认识到位是前提;角色端正是关键;党性纯洁是核心.也要重视客观条件的保障,即组织保障、制度保障、环境保障.     

理性+情感：Apple Pay使用意愿的实证研究

  基于理性认知的经典技术接受理论已经难以全面解析用户对于支付服务的使用行为和意愿,与此同时,用户附着在各种移动支付服务上的情感却存在很大的差异,对于一些新兴小众产品,用户投射在其上的情感强度很可能潜在地成为其在商业上取得成功的关键。作为一种小众支付服务的Apple Pay,自上市以来,用户的使用意愿低一直是其发展过程中遇到的最大问题,因此,有必要研究情感因素与理性因素如何相互作用并影响用户对Apple Pay的使用意愿。         基于计划行为理论,结合情感依恋视角,构建用户对Apple Pay使用意愿的理论模型,并探究情感依恋影响用户使用意愿的机制。为验证研究假设,在线收集202份有效问卷,采用SmartPLS 2.0软件进行实证分析。         研究结果表明,①感知收益、社会规范和移动支付经验对用户使用Apple Pay的意愿有显著的正向影响;②情感依恋对用户使用Apple Pay的意愿有显著的直接作用,还会显著削弱感知收益和移动支付经验对用户使用Apple Pay意愿的正向作用,并边际增强社会规范与用户使用Apple Pay意愿之间的关系。         在理论层面,界定了情感依恋对于用户采纳Apple Pay的影响,在一定程度上拓展了技术接受理论,并将情感依恋和计划行为理论统一到一个理论框架内。同时揭示了情感依恋会降低用户采纳Apple Pay时的条件要求,可以为后续对非理性因素的研究提供思路。在管理实践层面,研究结果也对Apple Pay这类小众产品在技术趋同而又竞争激烈环境下的推广具有重要的指导意义。     

宗教世俗化和藏传佛教

以马克思主义的辩证唯物主义和历史唯物主义的立场、观点、方法,对宗教的起源、发展及其本质进行科学的探讨,就会懂得宗教是人类社会发展到一定阶段所产生的一种历史文化现象．．宗教作为一种客观存在的社会现象,它必然同人类的物质生活及精神生活等各个层面发生千丝万缕的联系;同时,宗教作为弓种文化现象、一种意识形态,它会随着社会经济的不断发展而有所变化。这是因为宗教观念的根源不是在天上,而是在人间,人间的社会环境在某种程度上可以决定宗教观念的性质。由于主客观的诸多因素,宗教在一个相当长的历史时期内还会存在下去,而且还将会对一部分人的思想和精神生活产生影响。然而,人类社会已跨入21世纪的门槛,这是一个科技革命风起云涌、千变万化的前所未有的新时代。新的时代迫使人们树立新思想、新观念、……     

新疆蒙古族藏传佛教节日

(一)新疆蒙古宗教性传统节日,是新疆蒙古民间文化的一个重要组成部分。其表现形式多样,内容包罗万象,包含着丰富多彩的古老文化。它是新疆蒙古族经济、生产、生活、信仰、文化艺术、社会交往、民族心理等的综合反映。新疆蒙古族宗教性传统节日有两类,一类是藏传佛教节日,一类是与藏传佛教有密切关系的民间宗教节日。     

武当道茶文化研究

This article explores the promotion of tea culture at Wudang Mountain, a Daoist tem-ple complex in Hubei Province that is a popular tourist destination. At shops in temples and market areas, vendors brand their tea as Wudang Daoist tea, emphasizing its health benefits and connecting their teas to the Daoist discourse of life-nourishing ( yang sheng) practices. In their marketing materi-als and on their websites, the management of the Eight Immortal Temple Tea Plantation further cites folklore and mythic history to claim profound local roots for Wudang tea culture. In so doing, this company echoes the memory narratives of more fa-mous Chinese teas like Iron Guanyin and Dahong-pao. In China as elsewhere, convenient travel now puts people in contact with areas and peoples that a few decades earlier only a few non-locals explored. As a consequence of a global trend towards com-modification, members of local groups, including distinctive ethnocultural groups, now seek to create distinctive local brands for a tourist market. Corpo-rations now regularly mine local traditions to find i-tems that they can transform into commodities for a wider market ( Comaroff and Comaroff 2009 ) . One of Hubei’s richest tourism assets is the Daoist temple complex at Wudang Moutain, which draws pilgrims and tourists from China and Greater China. China’s State Council identified Wudang Moutain as a National Key Scenic Area in 1982 , and UNESCO added its ancient temples to its World Heritage list in 1994 . The Chinese govern-ment has worked with the Daoist Federation to de-velop Wudang’s temples and pavilions, which are spread over 400 square kilometers of mountainous terrain, into a major tourist destination. The gov-ernment tourist office promotes Wudang Mountain for its scenic beauty, its deep historical heritage, its religious culture, and famous martial arts. Al-though its tea culture is less renowned, local tea sellers claim that Wudang tea has a deep history and Daoist qualities. At Wudang Mountain, the Eight Immortal Temple Tea Plantation markets their tea as Wudang Daoist Tea, using history, legend, ritual, and sa-cred location to distinguish its green, black, and oolong teas from those produced elsewhere. They seek to valorize their teas through claims about the excellence of their growing environment ( not un-like the terroir of a fine wine ) and the historical depth of their tea history. They further use legend and mythic history to position their products, and associate their teas with Daoist traditions of health preservation, including martial arts. Finally, they use modern marketing techniques to promote their teas, including a promotional video directed by a In Ethnicity Inc, John and Jean Comaroff pro-pose that “commerce has been instrumental either in crystallizing or in reproducing the sociological entities (‘people’, ‘nation’, ‘community’ ) in which cultural identity is presumed to inhere”( Comaroff and Comaroff 2009:114 ) . In particu-lar, they conclude that people use identity-laden objects as a vehicle through which “ethnic con-sciousness is materialized” ( 33 ) . They focus on the modern discourse of intellectual property rights, including competing national claims to trademark signature products (122). Wudang tea vendors have used story, packa-ging, and performance to promote teas that evoke Wudang’s history, local traditions, and landscape. Hubei officials pay premium prices for the Eight Immortal Temple Plantation’s highest quality teas, but outside China Wudang tea is not well known. As global awareness of this world heritage site grows, Hubei’s Wudang Daoist tea series may find a place among the specialty teas now sold on the world market. But for now, Wudang Daoist Tea is an innovative brand that symbolizes a heritage that is simultaneously imperial, national, Daoist, and deeply local.