儒家“义—利”价值结构与西方“财富”价值结构比较研究简

通过中国儒家和西方经济价值结构的比较研究，发现儒家以“义一利”为价值结构模型，西方以“财富”为价值结构模型。儒家价值结构的基本特征是“义体利用”，表现方式是：强国的道义在于顺天时、尽地利、忠人和；安国的道义在于民朴民富；治国的道义在于蓄储俭用。西方价值结构的基本特征是“利体义用”，表现方式是：鼓励获取财富、财富规则和财富责任。儒家“义一利”价值结构与西方“财富”价值结构是两种不同的价值评判话语体系，在中国现代“义利共体”的价值结构建构中，儒家价值结构提供着人文精神基础，西方价值结构提供着物质文明建设可资借鉴的经验。     

Modifying the Modifier: Body Modification as Social Incarnation

The notion that body modification occurs when one undertakes practices like tattooing, piercing or scarification, engenders discourses in which: (i) body modifiers endorse such practices as self‐constructive, distancing their practitioners from social regulation and a deterministic biology, whereas; (ii) critics condemn their seemingly violent, corporeal interference. However, in suspecting that such analysis should be attentive to the concurrent individual and social co‐constitution of behaviours, a sociological and post‐structural interrogation of this characterization of body modification as a “sovereign, denaturalizing” endeavour is demanded. An engagement with the originary violence of Derridian deconstruction will duly re‐conceive body modification practice as not something which introduces violence to corporeality. Rather, violence will present as a primordial differentiating process which bodies always already condition, and by which they are conditioned/produced/modified. The second issue at stake in this article will thus develop as a contestation to the characterization of “body modification” as an exclusive category of practice. Such practices do not arrive, pre‐existing, but rather manifest as the originary violence/differentiation of bodies‐as‐modifications‐which‐modify. This re‐defines modification from something that agentive subjects introduce to bodies, to something that subjects‐as‐bodies cannot help but be. Consequently, individual agency is not divorced from behaviour, but emerges as a corporeal, social production.     

当代大学生需要结构研究述评

人的各种活动行为,都是在需要的推动下进行的。随着社会的不断发展和大学生社会主体地位的不断提高,对大学生需要结构的研究得以不断丰富和完善。对于需要的界定、类型的划分见仁见智,通过分析大学生需要结构的测量工具、研究现状等内容,整理出大学生需要结构研究的主要结论,以便对后续研究有所助益。     

古诗“断”—“译”—“联”—“对”四步赏析法

为了破解学生读不懂古诗的难题，根据学生的实际情况，借鉴古人的读诗方法，结合古诗的句法结构特征，在教学中通过实施“断”—“译”—“联”—“对”四步赏析法，引领学生循序渐进地心领古诗表面文意，神会古诗情志内涵。     

Trying to stay ahead of the curve in Chile's economic development: exploring a way out of the middle‐income trap through pragmatic export development

Underneath impressive growth levels, the Chilean economy displays signs of being caught in a middle‐income trap. It has been unable to improve its productivity, increase the added value of its exports or upgrade its value chain. Its economy cannot compete either with low‐wage countries or highly productive, innovative countries. Its export strategy based on export promotion seems to have outlived its usefulness. It achieved remarkable quantitative success, but must now attend qualitative attributes. Instead of regarding market‐driven export promotion and state‐led export development as substitutes, this article proposes to view them as alternatives in different stages of development. To choose the appropriate time, more attention should be given to non‐traditional, structural indicators, like export sophistication and political‐institutional capabilities.     

我国文化视野下的青少年自我同一性问卷编制

探索我国文化背景下的青少年自我同一性结构,运用访谈法、问卷法对1000多名包括中学生、大学生在内的青少年进行自我同一性结构的大样本研究,通过探索性因素分析和验证性因素分析,得出青少年学生自我同一性结构的八因素结构模型为最优模型。我国文化背景下的青少年自我同一性结构包括自我方向感、自我价值感等八个因素,问卷从自我同一性危机的程度揭示青少年自我同一性发展程度,为自我同一性这一抽象的概念提供了易于理解的新视角,是适于我国文化背景下的青少年自我同一性测量工具。     

将生命还给社会:传记法作为一种总体叙事方式

在田野民族志和历史编纂学中，传记法是一种重要的叙事方式。本文从分析林耀华的作品入手，将其置于20世纪20年代以来的社会学和人类学思想脉络中，并在此基础上探讨传记法在中国历史和社会研究中的潜力与可能性。本文将谱系法、个人生命史和社会生命论归纳为“传记法三角”。在（扩展）谱系法和社会结构论的基础上，生命传记法可以呈现一个或多个人的生命历史，作为大历史中的片段。不过，现象学路径有其自身的限度，不能离开对中央政权本身和总体结构的考察。在“时势”和“社会结构”的变迁过程中呈现生命传记，才不会只是个体的故事，而有希望成为一种对中国“总体”社会生活的有力叙事方式。     

应用型高校与企业共建产业学院的优势与困惑

产业学院是应用型高校为服务地方社会经济的发展而与企业深度合作形成的新型办学机构，由高校和企业共同投资，实行理事会领导、院长负责的管理体制，校企协同育人，重视实践教学，组织特征鲜明，办学优势突出。但是，产业学院在发展过程中面临诸多不足：独立法人地位尚未确立，进一步发展缺乏法律保障和依据；现代治理方式和结构尚未建立，具体工作受高校干扰较多，行政化色彩浓厚；运行成本大，缺乏市场化运行机制。为了促进产业学院发展，国家应确立其独立的法律地位，营造发展的政策环境和建立现代化的治理方式与结构；产业学院应建立市场化运行机制，激发面对市场的应变能力，最大限度地发挥自身优势，化解发展过程中的短板。     

Spatial effects on individual social capital: Differentiating the constraints of local occupational structures

Recent studies have paid more attention to how position-generated social capital varies by an individual’s characteristics, and less to how geographical distributions of occupations may constrain position-specific connections. By integrating two national surveys from the United States, we differentiate the extent to which individual social capital fluctuates by occupational compositions at the county, metropolis, and state levels. Multilevel analyses show that when more people at all three levels work in education, training, and library occupations, residents have a greater chance to gain access to professional-type resources. Similar spatial effects on farming and production resources, however, are more apparent at the county level. Not only does the association between individual social capital and local occupational structures vary across different occupations, but the magnitude of such spatial effects also differs by the scope of the geographical areas. The findings underscore how contextual factors and geographical location may contribute to building occupation-specific network resources.     

马克思理论视阈中的“现实的人”——以《德意志意识形态》为文本考察

现实的人是马克思新哲学的出发点和落脚点，同时也是马克思对整个思想史上各种“片面人”的颠覆性阐释，是唯物史观与唯心史观和经验论决裂的标识。它不同于性恶论或性善论或既无善亦无恶论，也不同于黑格尔的“绝对精神”的人，更不同于费尔巴哈的“类”。与黑格尔思想及其青年黑格尔派和费尔巴哈等人思想交锋的过程中，马克思分别通过以所有制为轴线动态考察历史发展和以分工为轴线静态考察社会的结构性存在两条线索来阐释“现实的人”的内涵，并以生产工具为红线，对资本主义社会下“现实的人”的静态结构和动态发展予以微观透视。由此，按照唯物史观的基本立场、观点和方法来说，以经济决定政治、政治决定文化的序列构成的结构性存在来解释人才是马克思所谓的“现实的人”。