深圳市生育保险制度分析

深圳市生育保险制度存在发展缓慢、体系不完善等问题。分析可知 ,生育保险是有利于我国目前的人口政策的 ,完善生育保险制度也是深圳经济社会条件所允许和需要的 ,深圳市生育保险应该尽快扩大覆盖面 ,加大统筹力度 ,加快发展。     

关于真理内容的系统分析

越出对真理内容简单定性的传统思维方式,可以发现真理的内容具有复杂的系统结构。真理的内容是构成真理的一切内在要素的总和。与真理的不同形式相联系,可以发现真理具有不同层次的内容:从真理的整体存在形式来看,真理的内容表现为构成理论体系的一系列概念、判断和推理及其相互关系;从真理的语言表达方式来看,真理的内容表现为一系列观念形态的信息及其意义;从真理的反映特性来看,真理的内容表现为人的认识所反映的客观对象;从真理的本质来看,真理的内容表现为各种内在矛盾。可见,笼统地认定"真理的内容是客观的"或"真理的内容是主观的"缺乏根据。     

中小企业创新现状与对策分析

创新是一个国家、民族兴旺发达的关键因素 ,是一个企业生存与发展的持续动力。本文根据中国企业家调查系统所作的《2 0 0 1年中国企业经营者成长与发展专题调查报告》,对大中小企业技术创新、管理创新、制度创新、观念创新的现状进行了对比分析 ,揭示了中小企业创新中存在的现实问题 ,并提出了相应的对策。     

On the efficiency of two-stage and three-stage least squares estimators

This paper utilizes the results of Kruskal (1968), Zyskind (1967), and more recently Milliken and Albohali (1984) to derive a simple necessary and sufficient condition for 3SLS to be equivalent to 2SLS. This condition depends upon the inverse of the variance:covariance matrix of the disturbances, and the set of second stage regressors of each structural equation. More importantly, this condition should prove useful for econometric students and provides an easy method for checking sufficiency.     

Bien-être et souffrance en élevage : conditions de vie au travail des personnes et des animaux

Starting in the 1980s in France, the scientific problems related to the well-being of animals reduced a complicated social critique of industrial systems for raising livestock to a matter of adapting animals to the living conditions imposed by these systems. This swept out of view questions about the working conditions for farmers and wage-earners. However people and animals tend to share living conditions in these systems, conditions that cause suffering. Given the intensified pace of work, as people tend an ever larger number of animals, and the mounting pressure on both people and livestock, affects are repressed, and communication breaks down. Relations to one's self and to others are altered, and the relation to death is “pathologized” at the workplace - thus providing further evidence of a failed relation to life and to others in animal husbandry. - Special issue on Agriculture and food.     

公共理性的“困境”及其解决——剖析康德与罗尔斯的论证

人们经常使用＂公共理性＂这个词,但对其含义或许并未深究。康德和罗尔斯分别对＂理性的公共运用＂和＂公共理性＂做了界定和说明,前者肯定理性的公共运用对于启蒙的重要意义,并对这种公用坚信不疑;后者则认为表面上存在公共理性的＂悖谬＂。前者以意志自由为逻辑起点,巧妙地消解公共理性的悖谬;而后者为了达到同样的目的假设了秩序良好的公民社会。相对而言,康德的论证更具先验论证的色彩,而罗尔斯的论证却营造了实用主义的背景。借助他山之石,我们或将吸取其思想对中国现实问题之思考的借鉴意义。     

洞悉网络世界的二律背反

网络技术以二进制数字为转换法则,建构起克服物理空间物质、能量规律限制的网络世界。数字化网络世界以“真实的内爆”消解了传统摹仿论关于摹本从属于原型的“真实”观。这虽有利于人类感官潜能的发掘与解放,但数字化技术的构架性又令现代人难逃“真实”与“谎言”并存的二律背反。面对这一技术进步与人类诗意生存关系失衡的重大辩题,只有从现代人文立场出发,协调人-机关系,以人本质的提升为最高境界,方可尽量遏制网络技术的非人性因素,实现与人类诗意生存境界的紧密相联。     

The anxiety of affect: melodrama and South African film studies

This paper argues that the realist approach typically adopted in South African film studies reduces films to message‐bearing narratives in a way that ignores the specificity of the medium. Conversely, melodrama both as cinematic genre and as expressive register explicitly draws our attention away from issues of right representation to other neglected but essential dimensions of cinema. We argue that, far from being morally reductive or politically quietist, melodrama is a representational mode wholly appropriate to understanding the South African context including the painful stories of its apartheid past. To illustrate this broader critical point we offer an analysis of two films (of 2004) about the Truth and Reconciliation Commission (TRC) – In My Country and Forgiveness – which, we argue, can only be adequately understood if their uses of the visual and affective strategies of melodrama, which are consonant with aspects of the TRC itself, are acknowledged.     

艺术中的真概念

艺术之真与科学之真是同一个真。艺术之真非即科学之真指艺术与科学的不同以及欣赏艺术与理解科学的不同而不是真的不同。从认识论的角度分析,艺术中包含有真的、假的以及难以判断真假的内容,但在欣赏过程中却可以把它们当成真的接受,在获得审美享受的同时,领悟到社会人生之理。欣赏艺术时获得的真的经验虽然与真的科学命题或理论不大一样,但真本身仍然是通过与现实的对照来说明的。     

试探陈献章的自得之学——兼论陈献章与王阳明的关系

陈献章不依傍权威显学程朱理学,有着对天道心性义理的独特之见.他的自得之学包括:提出道(理)本论和心本论;含纳心量广大、无累无滞、自然和孔颜之乐等自得的境界;提出立志、读书和静坐等自得的方法.陈献章受到吴与弼的潜移默化并对佛道多有借鉴.王阳明熟稔陈献章之学,阳明心学可说是对陈献章心学的修正和发展.但因对陈献章心学有异议,且顾及视陈献章如父师的湛甘泉的感受,故王阳明平生不大提及陈献章.