综合性大学与医学类院校学生无偿献血的动因比较研究

以南京某综合性大学和某医学院校为例,比较两类学校学生在无偿献血认知、献血参与态度及献血动机方面的差异。通过文献研究、专家咨询及焦点小组评分编制调查问卷。认知差异比较采用卡方检验,态度和动机差异采用t检验。综合性大学学生对无偿献血的认知水平较低。医学类院校学生在献血参与态度方面的得分较高,二者在献血感受上无差异。献血动机方面,医学类院校学生献血的利他性得分较高,在两校暂未献血人群中,医学类院校学生自我效能型和献血奖励型动机得分更高。需加强对综合性大学学生献血知识的普及,根据态度及动机差异采取有针对性的献血宣传及招募。     

思想政治教育社会学研究的回顾与展望

创建思想政治教育社会学是社会发展和思想政治教育实践与理论发展的现实召唤。思想政治教育社会学是研究思想政治教育与社会、社会的思想政治教育功能（社会思想政治教育）和思想政治教育的社会功能（思想政治教育社会）规律的科学。思想政治教育社会学研究立足社会,其目的在于加强改进思想政治教育,推进思想政治教育学科建设。     

非线性退缩抛物型方程的正解

考虑退缩抛物型方程ut =ln(1 ｜u｜) (△u u)的初边值问题 ,得出了解的存在性和非负性     

Parenting,Uncertainty, and Expert Advice: How Privileged American Families Work with Private Counselors in Their Children's College Race

This article uses privileged families who hire Independent Educational Consultants (IECs) as an instance to examine how privileged parents collaborate with individuals whom they consider educational experts to support their children in the college race. We argue that advantaged parents' anxieties about their children have created a market for IECs who provide expert advice in order to mitigate the uncertainties that these parents experience and to manage various goals that they want to achieve at an important turning point in their children's lives. Drawing primarily on interviews with parents who work with IECs, we introduce the concept of “collaborative cultivation” to analyze the processes whereby advantaged parents rely on the expertise and expert status of private counselors to cope with their and their children's vulnerability in the college race while at the same time preparing their children for the unknown future. The parental method of “concerted cultivation” reveals how elite parents rely on individuals they perceive as experts to establish “bridges” between their own social worlds and the academic worlds that appear to beyond their control. This bridging labor points to the myriad cultural beliefs enacted to justify the child‐rearing goals that privileged parents wish to accomplish by working with IECs.     

共同富裕视域下三次分配的理论基础、本质要求及路径保障

在我国,三次分配是以马克思主义分配正义思想为理论指导,以社会主义按劳分配为分配原则,以第一次分配、第二次分配为分配基础,把第三次分配作为中国特色社会主义新时代收入分配制度体系重要组成部分的一种基础性制度安排,体现了社会主义的本质要求,是新时代落实以人民为中心的发展思想、使全体人民共同富裕取得更为明显的实质性进展的有效措施。本题以“社会公平正义”为价值原则,以“社会道德良知”为价值选择,以“社会共同富裕”为价值归宿,建构与阐明了中国特色社会主义新时代三次分配问题的基本共识,突出强调改善收入与社会财富分配上的最大公约数。三次分配以共同富裕为出发点和归宿也就决定了中国特色社会主义新时代三次分配必须遵从社会共同富裕的本质要求,明确社会主义核心价值观舆论导向,培育社会道德良知;加强政府对分配的监管,促进基本公共服务合理分配;深化分配制度改革,推进社会共同富裕逐步形成。     

民族地区特色小镇发展评价体系研究——广西中渡镇的实证

本文以民族地区特色小镇发展为目标层,针对其“重申报、轻发展”问题,选取环境资源、资本资源、基础设施、特色产业发展、政府支持和民生改善作为准则层,再细分为14个中间指标和45个执行指标,构建“目标层-准则层-指标层”评价体系。接着,运用模糊综合评价将这一评价体系应用于广西中渡镇。研究表明,中渡镇依托“一体两翼”资源,主推“旅游+”复合发展模式,特色产业亮点突出,但淡、旺季明显,特色产业效益有待提升,可优化游客结构和来源地,打造一体化“旅游带”,提振区域知名度。民族地区特色小镇发展评价体系的应用,要强化特色,避免同质性发展,结合政策优势构建更“接地气”的评价体系。     

异地安置羌民的“第一个羌历年”——四川省邛崃市南宝山木梯村羌历年田野调查报告

羌历年是羌民族生活和文化的缩影。2010年11月6日,邛崃市南宝山“5·12汶川大地震”灾后异地安置点木梯村的村民迎来了灾后的第一个羌历年。通过对此次羌历年的仪式过程及其宗教内涵、文化意蕴的解读,分析了当地村民、政府和社会组织在此次庆祝活动中所扮演的角色和发挥的作用,并探讨羌历年在新的环境条件下所发生的文化空间和宗教空间的重构、神圣与世俗的冲突与协作。     

Parental divorce, sibship size, family resources, and children’s academic performance

Using data from 19,839 adolescents from the National Education Longitudinal Study, this study investigates whether the effects of parental divorce on adolescents’ academic test performance vary by sibship size. Analyses show that the negative effect of divorce on adolescent performance attenuates as sibship size increases. On the other side of the interaction, the inverse relationship between sibship size and test performance is weaker in disrupted than in two-biological-parent families. Trends of such interactions are evident when sibship size is examined either as a continuous or a categorical measure. Finally, the observed interactions on adolescents’ academic performance are completely explained by variations in parental financial, human, cultural, and social resources. In sum, this study underlines the importance of treating the effect of parental divorce as a variable and calls for more research to identify child and family features that may change the magnitude of such an effect.     

儒家“中庸之道”生态伦理原则的现代诠释

中国文化传统中的中庸伦理思想,包含着非常丰富的生态伦理思想,其主要特征在于推崇中和,中和的天道观是其中庸伦理思想的出发点乃至归宿。人的实践活动要符合自然规律的思想反映了极其浓厚的生态伦理的情怀。本文拟就中国传统儒家"中庸"伦理思想进行分析,认为中庸伦理存在着三大生态伦理原则:即"天人合一"的生态伦理根本原则;"应时而中"的生态伦理应用原则;"惜生及民、惜人及物"的普遍关怀的生态伦理的情感原则。