Subjective well‐being in the new China: religion,social capital,and social status

We present the first nationally representative evidence on the relationship between religion and subjective well‐being for the case of China. Research on Western societies tends to find a positive association between being religious and level of well‐being. China provides an interesting critical case as the religious population is growing rapidly and the religious and socioeconomic environments are profoundly different from Western societies, implying different mechanisms might be at work. We hypothesize to find a positive association between religion and well‐being in China too, but argue social capital, for which strong evidence is often found in Western societies, is unlikely to be an important mechanism because religion in China is generally non‐congregational. Instead, we argue that the private and subjective dimension of religion matters for well‐being in China by helping adherents have an improved sense of social status relative to the non‐religious in the context of rapid social change and growing inequality. Our results generally support these predictions.     

从《多余的话》看文人瞿秋白的荒诞存在体验

《多余的话》是文人瞿秋白面对死亡考量自己短暂一生的荒诞体验书写。瞿秋白站在死亡的边缘,终于从"沉沦"中解放,获得了彻底的自由,发现了自己的荒诞性生存状态。命运的左右,主观愿望与客观现实的对立,真实自我与社会身份的疏离,失去了精神故乡的流浪,与现象生活的隔膜,所有这些都构成了瞿秋白的荒诞感。《多余的话》超越了阶级、政党和各种"名目",是文人瞿秋白源于生命存在的自由言说。     

The deprivation experienced by disabled asylum seekers in the United Kingdom: symptoms,causes, and possible solutions

Disabled asylum seekers have been found to often experience extreme deprivation. Possible causes and solutions are explored, drawing on the experiences of disabled asylum seekers themselves as well as on a series of interviews with people working in the asylum and immigration sector. It is suggested that action is required to reduce immediate suffering, but that systemic change is needed to address the causes of this deprivation.     

穿越时光的生命仪式——解读《逝川》的神话哲学意蕴

迟子建的短篇小说《逝川》当中捕“泪鱼”的仪式有着丰富深刻的意蕴，对于仪式的解读是把握作品精神内涵的关键。这一仪式传达着作家的悲悯情怀和生命关照，以神性照亮生活，为作品构建了奇异唯美而又充满温情的诗意世界。     

《周易》中正之道与人生

中正之道是《周易》全文倡导的一种思想,也是当代人趋吉避凶、和谐生活的一种有效方法.有中正继而达到合和,而要达到中正合和就需要人们日常的言行当位,当位进而处顺；而要达到中正合和、当位处顺,则需要正确把握时机,时行则行,时止则止.中正和合、当位处顺、时行则行、时止则止,强调的都是时、位、度的重要性,在合适的时间、合适的地点、做合适的事情关系到对度的把握,而度的把握更多的是需要一种智慧.     

No place called home: the causes and social consequences of the UK housing ‘bubble’

This paper examines the key causes and social consequences of the much debated UK ‘housing bubble’ and its aftermath from a multidimensional sociological approach, as opposed to the economic perspective of many popular discussions. This is a phenomenon that has affected numerous economies in the first decade of the new millennium. The discussion is based on a comprehensive study that includes exhaustive analysis of secondary data, content and debate in the mass media and academia, primary data gathered from the monitoring of weblogs and forums debating housing issues, and case histories of individuals experiencing housing difficulties during this period. This paper is intended to provide a broad overview of the key findings and preliminary analysis of this ongoing study, and is informed by a perspective which considers secure and affordable housing to be an essential foundation of stable and cohesive societies, with its absence contributing to a range of social ills that negatively impact on both individual and collective well being. Overall, it is argued that we must return to viewing decent, affordable housing as an essential social resource, that provides the bedrock of stable individual, family and community life, while recognizing that its increasing treatment as a purely economic asset is a key contributor to our so‐called ‘broken society’.     

Old-Age Homes and Services

Summary

Although generational co-residence continues to be the dominant form of housing and care for Indian elders and only 1% live in old-age homes, the numbers and types of these homes are growing. This article describes a recent study of 48 old-age homes in different parts of India, approximately 12%-15% of all homes. They included the more traditional free homes for the aged poor who have no family to care for them and the more recent for-pay homes for the middle-class. A small number of day-care centers, also a new phenomenon, were investigated. Two- to three-hour structured interviews were conducted with managers, supervisors, and trustees, augmented by a checklist of environmental and neighborhood features. Most homes house small numbers of residents, have common spaces for dining, TV and prayer, have access to medical care and transportation, provide meals and some assistance with activities of daily living, and are open to all castes. All are run by non-governmental organizations (NGOs), only one-third with any government assistance. Free homes tend to be bigger and older, serve non-aged clients, have less privacy and emphasize occupational therapy and income-generating activities, and are more like board-and-care homes. For-pay homes have more privacy and western-style amenities, focus on local community outreach and provide fewer meals. The gradual increase of all old-age homes has given rise to debates about their appropriate roles in Indian society and about their quality. Government grants to NGOs for homes and day-care centers (often considered more appropriate support for elders) are limited. With the National Policy on Older Persons looking to NGOs and village councils to be the primary sources of non-familial aged care, several ways to build their capacity are suggested.     

儒家君子的核心价值观及其对当代人才观的启示

儒家君子是中国古代社会的重要人才与精神形象,其核心价值观是其长期存在的根本原因。其核心价值观主要有：天地人和是君子最高理想价值观,智仁勇三德是君子内在品质价值观,尊道贵德是君子内在精神价值观,义以为上是君子精神外现价值观,德才兼备是君子人才素质价值观。儒家君子的核心价值观对当代人才观具有重要启示：一是利于把握人才的培养方向,二是利于衡量人才的基本素质,三是利于确定人才的价值取向。     

Children Selectively Trust Individuals Who Have Imitated Them

We investigated the influence of being imitated on children's subsequent trust. Five‐ to six‐year‐olds interacted with one experimenter who mimicked their choices and another experimenter who made different choices. Children were then presented with two tests. In a preference test, the experimenters offered conflicting preferences for the contents of two opaque boxes, and children were asked to choose a box. In a factual claims test, the experimenters offered conflicting claims about the referent for a novel word, and children were asked to state which object the word referred to. Children were significantly more likely to endorse both the preferences and the factual claims of the experimenter who had mimicked them. These results demonstrate that imitation is a powerful means of social influence in development.     

论马尔库塞的《爱欲与文明》中的人与自然观

马尔库塞的《爱欲与文明》一书中包含着深刻的人与自然观。依照弗洛伊德理论 ,人与自然的冲突起源于原始本能的“放荡不羁”,所以 ,要发展文明必须压抑性欲。但马尔库塞认为 ,对性欲的压抑不仅不能促进文明的进程 ,相反却隐藏着严重的人与自然的危机 ,对爱欲的约束最终将摧毁自然及人类自身。因此 ,要发展文明 ,只能通过对爱欲的解放 ,从而解放自然 ,最终达成人的解放