毛泽东放弃新民主主义社会理论原因新解

新中国成立后毛泽东为什么突然从新民主主义转向社会主义,对此学界有"策略"说、"社会结构变迁"说、"苏联影响"说等代表性观点。实际上毛泽东转向社会主义是"多因决定"而非"单因决定"。其中,总结新民主主义社会的实践经验是毛泽东转向社会主义的关键性原因。那种认为毛泽东从新民主主义向社会主义过渡的转变中染上民粹主义色彩的观点,显然夸大了毛泽东个人主观因素在这次转变中的作用。     

梁武帝舍道事佛考辨

梁武帝舍道事佛的时间,佛教典籍中有四种记载。虽然这些文献记载多有矛盾之处,但武帝舍道事佛之疏、敕文不为伪作。据法琳《辩正论》辑录相关文献中数人身份的考察,武帝舍道事佛当在大同后期(539～545),与自己欲出任白衣僧正有关。舍道事佛对道教的影响非常有限。在唐初佛道论争日渐激烈的情形下,僧人依托此事攻击道教、弘扬佛法。     

Family Foster Care,Kinship Networks,and Residential Care of Abandoned Infants in Egypt

While infant abandonment has occurred in all segments of society, on all continents, and across all generations, the motivations for this practice are varied and depend upon the social norms of a specific geographic region at a given point in time. Western approaches addressing the care of abandoned infants focus on terminating parental rights and placing the child in an adoptive home. The child assumes the family name and is privy to all rights and responsibilities as biological children. In Egypt, Islamic family law does not allow for adoption of an infant by a nonbiological individual. Nor does the country of Egypt allow assignment of guardianship or fostering of a child by a non-Egyptian parent. Therefore, models of care cannot simply be transferred from one context to the other, although they may learn from each other. Egypt's system of family foster care, kinship networks, and residential (institutional) care are models that are consistent with the cultural values and customs of this population. The family foster care model and kinship networks have been shown to provide the most positive psychosocial outcomes for the child. The purpose of this article is to compare and contrast culturally acceptable approaches to caring for abandoned infants in Egypt.     

易地扶贫搬迁农户承包地处置方式选择及其影响因素——基于湖南省搬迁农户调查

利用湖南省四大经济区域228户农户调查数据,对易地搬迁贫困户承包地处置问题进行探讨。运用无序多元Logistic模型从户主特征、家庭因素以及社会因素三个方面对影响搬迁农户承包地处置方式选择的因素进行回归分析。研究结果表明：（1）搬迁农户的承包地依然以自己耕种为主,占比73.25%。另外,14.47%农户选择土地流转、12.28%农户任其抛荒;（2）搬迁安置地、农户所处经济地区、户主文化水平、健康状况和婚姻状况对搬迁农户选择土地流转有显著正向影响,农户对搬迁后邻居满意度对农户选择土地流转有显著负向影响;（3）宅基地与耕地的距离对搬迁农户选择土地抛荒有显著正向影响,而承包地面积、农业收入占比和农业生产设施条件对搬迁农户选择土地抛荒有显著负向影响。基于研究结果提出：完善搬迁后续服务工作、加快农村基础设施建设、及时调整农业用地等相关政策建议。     

试论遗弃罪的立法完善

随着抚养关系呈现社会化的趋势,大量非家庭成员间的遗弃行为开始涌现,我国有关遗弃罪的现行立法开始显露出其不足。在国际社会,德、日等国家以及我国台湾地区刑法对遗弃罪的规定都十分科学、详尽。鉴于此,我国应该调整遗弃罪在刑法分则中的具体位置;对遗弃罪的抚养义务进行重新界定;扩大遗弃罪的主体范围,增加单位为遗弃罪主体;将遗弃罪的法定刑改为两档,增加结果加重犯的规定。     

农地撂荒与粮食生产——一个非线性关系的考察

农地撂荒现象已经受到学界广泛关注,但关于农地撂荒对粮食生产的影响还缺乏有效的定量评估。通过将农地撂荒与粮食生产纳入统一分析框架,并使用2017年中国农村家庭追踪调查数据（CRHPS）进行实证检验。研究发现：（1）农地撂荒对粮食产出的影响存在门槛效应,即农地撂荒需要达到一定规模才会影响粮食产出。（2）机制分析表明,农地撂荒与粮食产出之间的非线性关系是由于撂荒地块的质量差异与剩余地块要素配置水平变化共同引起的。小规模的撂荒主要涉及劣等地块,造成的粮食损失相对较小;同时,撂荒劣等地块还会提升剩余地块上的要素配置水平,带来粮食增产的效果,从而部分抵消了粮食损失。然而,这种增产效果会随着非农就业规模的增加而逐渐减弱。（3）进一步分析表明,引进农业技术和提高人力资本水平可以有效削弱农地撂荒对粮食产量的不利影响。文章强调,当前阶段的农地撂荒主要以产粮率较低的劣等地为主,并未对粮食安全构成明显威胁。此外,是否有必要采用行政手段促使劣等地块复耕种粮,应予以审慎考虑。相比之下,退耕还林（草）或改种其他经济作物等措施可能更具可行性和潜在优势。     

论《谁害怕弗吉尼亚·沃尔夫？》的遗弃意识

被抛弃的恐惧和害怕孤独是心理学中边缘性人格障碍的特点之一。《谁害怕弗吉尼亚·沃尔夫？》中的玛莎就是这样一个害怕被抛弃而经常通过各种刺激性行为和物质滥用来排遣空虚孤独感的人物。这里从玛莎被父母抛弃、被俄狄浦斯化的儿子——乔治抛弃以及被幻想出来的儿子——吉姆抛弃三方面着手进行剖析,用以揭露剧中玛莎的被遗弃感。     

音乐专业本科毕业论文的存与废试析

毕业论文作为本科生人才培养的一个重要环节,曾经普遍体现出它应有的价值意义。但高校扩招及就业困境等多种因素导致了本科毕业论文质量的日益滑坡,也不断引起众多关于论文"存与废"的论说。音乐专业尤其如此。音乐专业本科毕业论文应视其具体专业不同而采取不同的"存"或"废"之改进对策。     

从宋代和民国两次废《序》运动看《诗经》学的转型

《诗经》宋学和现代《诗经》学分别是《诗经》学史上两次极其重要的转型,这两次转型都伴随着声势浩大的废《序》运动,其运动宗旨以及对新的《诗经》阐释方式的构建影响着《诗经》宋学和现代《诗经》学的形成。废《序》运动推动了《诗经》学的转型。     

In the shadow of the coal breaker: cultural extraction and participatory communication in the Anthracite Mining Region

What stories do ruins tell? What is the legacy of the extractive coal industry? When is extraction complete in a single-industry area? Tied to global capital, fuelling the Industrial Revolution on the labour immigrants, the legacy of extraction in the Anthracite Coal-Mining Region in Northeastern Pennsylvania extends into local notions of heritage, memory, community welfare, and place. Tracking (de)industrial life scenes in the Anthracite Coal-Mining Region, this ethnographic work follows traces of the past as they emerge and the day-to-day practices that sustained them noting intensities and flashpoints as they arise in daily life. As a particular flashpoint, Coal Region residents processed the demolition of the ruins of Saint Nicholas Coal Breaker, the last anthracite coal breaker built before 1960 and once the largest coal breaker in the world. Residents rapidly produced and shared digital media of the Breaker with and through a large public digital humanities collaboratory that I created and maintain through an active Facebook page (https://www.facebook.com/AnthraciteCoalRegion) of more than 8000 members and a corresponding website (http://anthracitecoalregion.com). Engaging in community dialogue, participatory communication, and offering critical interpretations, residents wrote accounts about the demolition of the Breaker including its historical and mnemonic relevance, the cultural politics surrounding it, and the ethical dimensions of its extraction from the landscape by a mining company engaged in strip-mining on the surrounding land. These connections and dislocations between situated pasts show affective intensities arising suddenly even though dominant or more official narratives may have overwhelmed them. The sanitizing of the landscape of Saint Nicholas Breaker tries to empty the physical place of the material cultural traces of mining people/mined people to re-extract more coal through strip-mining operations, thereby rendering superfluous the underground miners’ labour by removing the last sign of it - the Breaker - from the landscape.