社会技术及其地位问题剖析

在梳理社会技术基本问题的基础上,分析社会技术观念形成的理论背景以及社会技术样式,揭示社会技术形态的主要特点与社会技术系统的建构机理,探讨社会技术的地位与作用。社会技术是一类广泛存在的技术门类,对它的探讨有助于拓展技术哲学研究领域,推进技术哲学研究的深化,实现技术哲学两种学术传统的融合。     

综合功能多媒体技术在专业课教学中的应用

阐述了综合功能多媒体技术在专业课教学中应用的必要性 ,教学系统的整体性与多媒体技术方式的选择以及在专业课教学中的具体应用范围和特点     

英汉语言中的性别歧视现象

Gender discrimination is felt and found universally, and sexism in language is no exception. Sexist languages exist in both English and Chinese. An analysis of linguistic sexism will promise us the assumptions that language is emblematic of and constitutive of social identity.     

谈二胡教学及演奏中音乐力度感的审美体验

文章从力度感角度论述了音乐表达中应关注的基本问题,结合二胡教学及演奏实践,从特殊到一般,阐述了力度之于音乐表达的意义,提出了在音乐表达中体现力度美学蕴意的途径。     

中国共产党与中国现代化

现代化是近二三百年来人类历史的最基本主题。现代化的发展是多重因素推动和作用的结果,政党对现代化产生重要影响。中国共产党作为中国现代化的倡导者和推动者,不仅为中国现代化的发展创造了必要前提,同时也在中国现代化发展过程中有着特别重要的地位和作用。     

太湖黄颡鱼生物学和渔业的初步分析

分析了太湖黄颡鱼（Peteobagrusfulvidraco）的一般生物学特性,包括种内性状变异、年龄与生长、食性、繁殖等,并对黄颡鱼在太湖渔业开发中的作用进行了评价。结果表明：黄颡鱼对太湖经济鱼类危害不大,而且有抑制野杂鱼过量繁殖的作用,因此认为在太湖现有的生态条件下,黄颡鱼应作为优质鱼类加以保护。     

A Quantitative Estimate of the Dominant Position of Public Ownership in China and Trends in Its Development

以不同生产资料所有制的经营性资产价值量作为衡量主次地位的边界标准，估算第一产业公有制与非公有制的资产规模及其比重变化，并在前人估算的基础上，延伸估算第二和第三产业两种所有制的资产规模及其比重变化。结果发现：截至2012年，中国三次产业经营性总资产约为487．53万亿元，其中公有制经济的资产规模是258．39万亿元，占53％；第二、三产业非公有制经济占增加值和就业规模的比重分别为67．59％和75．20％。这表明，公有制资产仍占主体，非公有制经济贡献占优，中国社会主义基本经济制度充满活力，从而为我国社会主义初级阶段的所有制改革和坚持“两个毫不动摇”的政策提供了理论依据。     

德、位张力与先秦儒家的性命之学——对楚简《唐虞之道》第14至29号简的思想解读

文章系统解读了楚简《唐虞之道》第14至29号简的思想内涵及脉络,认为这部分简文首先通过尧成为天子之原因的追问,突出了德与位的张力问题,即在应然之理上,有位必当有德,但就实然之事看,有德未必有位.简文对这一德位张力有两个层面的解决方案:一方面,要求有德无位者全力修德,谨守性命,安于时命,养成恒常如一的圆满德行,从而能在得位而治时能“利天下而弗利”；另一方面,要求有位者透悟性命之正,从而能主动尚德授贤、退而养生,这既能使贤者居位而利天下,又能退而养生以自利.简文将“七十致政”之礼普遍化,试图断绝天子终身制的构想,也具有深刻的政治哲学意义.     

Can art-based reflection help us cope with organisational change in the public sector?

Never before have public sector jobs been so threatened. Fear and anxiety have shifted their focus, from performance to survival. With reference to immediately contemporary works on the NHS in particular, such as Mandelstam (2011) and Leys and Player (2011), the paper establishes the factual validity of the crisis.

The authors conducted a series of workshops for public sector staff to enable them to explore their reactions to the current situation.

It is possible to identify increasing levels of denial and other forms of resistance to change similar to those first identified by Menzies' (1959). Drawing on the work of Bion (cited Obholzer & Roberts, 1994) the paper considers the dangers of a retreat to the paranoid schizoid position, and identifies a theoretical clue in Halton (2004) for turning the trauma of change into a creative opportunity.

Art has access to emotional, spiritual and creative facets of the human mind that science cannot explore. Klein's (1975) consideration of the infantile and regressive aspect of art is acknowledged. The paper then considers what is revealed by a study of specific works of art which were presented in the workshops; including paintings by Bosch, Rousseau, Breughel and Goya. The work of Zagier-Roberts (1998) and Winnicott (1971) is called upon to endorse the usefulness of such a playful collage of responses.

Art can be used to help people move through Kubler Ross' stages of bereavement (1997); not to acceptance but out of the paranoid schizoid position into the depressive position (Klein 1975). Revisiting the work of Halton (2004) and the concept of evolutionary creativity, a move on from the depressive position can begin. Collective validation can be affirmed through a rebooting of the essential public sector values while a radical turning away from organisational priorities, to face the service user, provides a more far reaching optimism than any envisaged by an essentially limited demand for modernisation.

In conclusion the paper considers the recent contributions of Dienst (2011) and Dumenil and Levy (2011) to advocate tactical resistance to the denigration of the public sphere.     

试论伦理思想在伊斯兰教中的核心地位

伊斯兰教是以道德为本的宗教。在伊斯兰教中 ,宗教信仰是基础 ,伦理道德是核心。离开信仰 ,道德无以寄托 ;离开道德 ,信仰无以落实。信仰之路也就是道德完善之路 ,信仰的最高境界也就是道德的至境。无论是伊斯兰兴教的出发点、最终目的 ,还是伊斯兰教的主旨 ,都说明伦理道德在伊斯兰教中居于核心地位。阐明伦理道德在伊斯兰教中的地位 ,对于我们正确理解伊斯兰教的真谛具有积极意义。