评鲍德里亚的"消费社会理论"

鲍德里亚系统提出了"消费社会"的理论。他企图对唯物史观进行"颠覆"是错误的。但是不能简单地认为他是资本主义制度的辩护士。鲍德里亚不懂得马克思从根本上颠覆了国民经济学和唯心主义历史观的两种"幻象",从而奠定了生产和劳动对于人类社会存在与发展的基础性地位;不懂得消费与生产的现实辩证关系,片面地离开生产探讨消费的新特征,甚至主张用消费取代生产。消费异化是劳动异化的表现。技术救赎不可能解决当代人类面临的重大社会问题。     

Consumption and Saving Behavior of Older and Younger Baby Boomers in Korea

The 1998 Korean Survey of Family Income and Expenditures was used to examine the overall consumption and saving behavior of Korean baby boomers and compared the differences in consumption and saving behavior between older and younger boomers. The t -test results indicated that the younger boomers allocated a significantly higher percentage of their expenditures on food away from home, household appliances, transportation and communication than did the older boomers, whereas the older boomers spent higher amounts and allocated larger budget shares on their children's education than did the younger boomers. The results of Ordinary Least-Squares (OLS) regression analysis showed that, holding other factors constant, older boomers not only spent significantly more in the total consumption expenditures and education expenditures, but older boomers also saved significantly less than did younger boomers.     

Consumption Patterns of Chinese Children

In the ten-year period from 1990 to 1999, children's consumption has increased dramatically in proportion to family income. In 85% of urban families, children's average consumption is equal to one third or more of the family's income. Resources are being directed to children's food and dietary supplements, toys, travel, computers and other electronic equipment, and educational resources. Children perceive that they have a significant influence on the family's financial decision-making. Problems related to children's consumption include indulgence in unnecessary or harmful purchases, and conspicuous consumption that cannot be sustained by the family's income. While some child-focused spending is viewed as enriching development, other expenditures may harm the family's economic well-being and foster an overly materialistic outlook among children.     

我国“研究性学习”研究综述

研究性学习是近几年来我国教育领域提出的一个崭新课题。到目前为止,其理论和实践的探讨均取得了丰富的成果。本文简要梳理了我国研究性学习产生和发展的基本脉络,然后就研究性学习的价值追求、内涵和特征、课程目标、课程内容、课程实施和评价等方面的一些代表性观点,进行了概括性综述。     

叔本华的悲剧价值观及其现代性意义

叔本华把意志看作悲剧的本体。意志是非理性的、盲目的冲动,意志本体导致了人生必然的痛苦。把人类从苦海中拯救出来,叔本华指明了两条拯救途径。一条是艺术拯救途径,另一条是伦理拯救途径。艺术拯救只是暂时性的,伦理拯救才具有永久功效。悲剧兼具了这两种拯救功效。叔本华指出了悲剧拯救人生的价值和意义,但由他的意志本体论导出了他的悲剧因果悖论,同时悲剧关注的是人生的痛苦,艺术拯救萌芽出了现代审美本体观,以上这些使得叔本华的悲剧拯救具有了现代意味。     

Value,attitude, and belief determinants of willingness to accept a facility for the homeless

Basic values, attitudes toward the homeless, and specific beliefs about a proposed facility were examined, along with the NIMBY (Not In My BackYard) phenomenon, to explore if, and to what degree, these factors affect community acceptance or rejection of a facility for the homeless. Previously designed Protestant ethic (PE) and Humanitarian-Egalitarian (HE) scales were used to measure two basic values (Katz & Hass, 1988). Scales to measure attitudes toward the homeless and beliefs about a planned facility were developed. As predicted, values, attitudes, and beliefs correlated with each other and were related to plan acceptance, so that HE, pro-homeless attitudes, and positive beliefs about the plan were positively related to acceptance, and PE, anti-homeless attitudes, and negative beliefs about the plan were positively related to rejection. Also as predicted, four proximity measures were all related to acceptance of the plan.     

“以人为本”里“本”的含义辨析

“以人为本”里“本”的含义有各种不同的解读，应当加以辨析。本文认为，“以人为本”里“本”的含义，首先具有本体论的含义，即人的社会物质劳动生产实践是人类社会历史的本体；其次具有价值论的含义，即在价值体系结构里以人的价值为本，人的价值与物的价值相比较居于第一位，是最高的最重要的根本性的价值；再次，具有认识论的含义，即人是认识的主体，又是当代认识论的根本对象和研究主题。     

奢华生活里的奢侈品——一场风花雪月的营销

奢侈品是一种超出人们生存与发展需要范围的、具有独特、稀缺、珍奇等特点的消费品，又称为非生活必需品。文章对我国历史上奢靡的消费现象进行了回顾，提出奢侈消费对拉动我国未来经济增长有其积极作用。随着中国经济的快速成长，奢侈品消费时代已悄悄来临。如何把握消费者的消费心理、消费行为，怎样适应中国的奢侈品消费市场，采取适合的营销对策，是一个值得我们深思的问题。     

Ecocultural Attributes: Evaluating Ecological Degradation in Terms of Ecological Goods and Services Versus Subsistence and Tribal Values

It is becoming increasingly clear that scientists, managers, lawyers, public policymakers, and the public must decide how to value what is provided by, and is a consequence of, natural resources. While “Western” scientists have clear definitions for the goods and services that ecosystems provide, we contend that these categories do not encompass the full totality of the values provided by natural resources. Partly the confusion results from a limited view of natural resources derived from the need to monetize the value of ecosystems and their component parts. Partly it derives from the “Western” way of separating natural resources from cultural resources or values, and partly it derives from the false dichotomy of assuming that ecosystems are natural, and anything constructed by man is not natural. In this article, we explore the previous assumptions, and suggest that because cultural resources often derive from, and indeed require, intact and unspoiled natural ecosystems or settings, that these values are rightly part of natural resources. The distinction is not trivial because of the current emphasis on cleaning up chemically and radiologically contaminated sites, on restoration of damaged ecosystems, on natural resource damage assessments, and on long‐term stewardship goals. All of these processes depend upon defining natural resources appropriately. Several laws, regulations, and protocols depend upon natural resource trustees to protect natural resources on trust lands, which could lead to the circular definition that natural resources are those resources that the trustees feel they are responsible for. Where subsistence or tribal peoples are involved, the definition of natural resources should be broadened to include those ecocultural attributes that are dependent upon, and have incorporated, natural resources. For example, a traditional hunting and fishing ground is less valued by subsistence peoples if it is despoiled by contamination or physical ecosystem degradation; an Indian sacred ground is tarnished if the surrounding natural environment is degraded; a traditional homeland is less valued if the land itself is contaminated. Our argument is that intact natural resources are essential elements of many cultural resources, and this aspect requires and demands adequate consideration (and may therefore require compensation).