从清代前期学术流变看桐城派与"汉学"关系——"桐城派与汉宋学之争"札记之二

"汉宋学之争"是清代学术史上的焦点之一。最初,以姚鼐与戴震之间的争论最为引人注目,"汉宋学之争"也因此而成为桐城派研究中常常涉及的问题。但学术界多从"扬汉抑宋"角度评论这场争论,或用戴震拒绝姚鼐师从的请求来解释这场争论的发生。"汉宋学之争"是关于儒学本质与功能之争,它是清代学术流变的产物,即"汉学"家放弃了顾炎武所倡导的"通经致用"的"实学"思想,而将经学蜕变为考据训诂之学,并以考据训诂作为汉、宋学的分界线,从而引发了"汉宋学之争";其导火线则是戴震在谈到义理、考据、文章三者关系时,以"考核"自诩而视文章为"等而末者",贬抑了义理、文章,从而引起与姚鼐的冲突。     

试论民粹主义在现代中国的转化和演变

民粹主义一开始进入中国现代知识分子的视野就被紧密联系在民族命运和革命前途之上。在整个现代文艺思潮中,随着"为工农兵服务"的文艺方向的确立,民粹主义作为一种文化思想、文艺思潮,它在文化思想和文学艺术领域产生了巨大影响,牵引着现代文学的走向。     

我国高校学分制实施现状与改革策略研究

学分制又称学分积累制,它是以学分作为计量学生学习分量单位,以学生取得必要的基本学分作为毕业标准的一种教学管理制度。我国是推行学分制较早的国家之一,现有的学分制模式有完全学分制模式和不完全学分制模式两种。目前,在学分制实施中还存在着学分制内在要求与现行课程体系的矛盾;学生选课需求的广泛性与学校提供选修课范围相对狭窄的矛盾;学分制实施条件要求与教育教学资源不足的矛盾;教师专业的单一性和学生需求多样性的矛盾;学分制目标管理与传统的教学管理之间的矛盾等。论文针对上述问题提出了相应的改革策略。     

习近平人民健康观的产生缘由、思想内涵与实践价值

习近平人民健康观是新时代保障和实现人民健康的世界观和方法论,是习近平新时代中国特色社会主义思想的重要组成部分。习近平人民健康观继承和发展了马克思主义关于人民健康重要论述的理论观点,是对新时代全面建设健康中国新征程的实践慎思。习近平人民健康观有着丰富而又深刻的思想内涵:以建设健康中国为战略目标,以把人民健康放在第一位为根本原则,以坚持中国特色卫生与健康发展道路为科学道路,以加强科技创新为关键举措,以防治结合、联防联控、群防群控为科学方法。习近平人民健康观构建起进行伟大斗争的健康基石,赋予了建设伟大工程的健康使命,激活了推进伟大事业的健康基因,夯实了实现伟大梦想的健康基础。贯彻落实习近平人民健康观,对于新时代统揽“四个伟大”具有重要的实践价值。     

滇越边民跨国流动与社会稳定研究——基于国家、地方与边民的视角

血缘关系使滇越边民频交簌往在中越两国边境,影响着国家疆域的巩固和边疆民族社会秩序的稳定。国家安边守土的治国思路,使边民得到惠施的同时,也为边商创造了跨境从商的机会。边商的边境从商行为又为两地边民务工创设下良好环境,进而泛化滇越边民的跨国越境行为,滇越边境的正常社会秩序面临更大挑战。维稳滇越边境关键在于国家、地方和边民三者之间构织起一个有序的会通和并接环境。     

现代社会中的灵性

灵性(the spiritual)与世俗(the secular)在欧美现代性中同时被构建成为与制度性宗教(institutionalized religion)相关联的两个替代物.灵性的概念存在着矛盾,即:它既被视为具有普遍性的概念,又与民族认同相关联.再者,灵性的概念在全球传播的同时,被植入不同的历史进程中,它的发展轨迹在各个地方是不同的.本文认为:印度和中国的现代性是两国与[西方]帝国现代性互动后的产物.灵性在印度的相对成功与其在中国的相对失败不能简单地归结为中国共产主义的兴起.从更深层次上讲,有一个普遍观点,即中国的传统必须被西方的科学所取代,这在建国前早已被描绘成中国现代性的特征.而在印度,各类传统被当作反抗帝国主义斗争的资源,其所反抗的是从文化和政治上使印度从属于西方强权的物质现代化.     

“多元一体格局”理论视阈下和谐民族关系实现途径探讨

本文从＂中华民族多元一体格局＂理论视阈,论述了和谐民族关系的必要性与实现途径,要旨在于说明：古往今来,我国就是统一的多民族国家,构建和谐民族关系,始终是祖国统一、民族团结和国家安全的重要保障,也是增强中华民族凝聚力和当前实现民族复兴大业的关键所在;费孝通先生所提倡的＂中华民族多元一体格局＂理论,不仅是对中华各民族关系之历史与现状的精辟的理论概括和真实写照,而且对于我们正确认识中国国情,做好民族工作,构建社会主义和谐民族关系,亦有着非常重要的理论价值和现实意义。     

印度东北与中国西南的民族志诗歌

印度东北与中国西南在地域上山水相连,相互之间的文化交流是非常密切的。这个区域里居住着众多的民族或族群,他们的文化相似性和可比性是很明显的。从跨国的视角来探寻文化互动或文化个性,这是一个理想的地域。这些不同民族或族群身份的诗人写作的民族志诗歌是探寻各自文化共性和个性的较好途径：虽然诗歌创作过程中采用不同的语言,印度东北的土著诗人通常用英语写作,中国西南少数民族诗人经常用汉语写作,但是这些诗人都受到了近代西方现代主义诗歌潮流的影响。同时,这些诗人的诗歌也受到了当下全球化的影响,比如本民族传统文化与文化教育现代化、全球生态环境日益恶化等等冲突的影响。因为受到了相似的影响,这个区域内的民族志诗歌的风格和肌理是可以比较的;诗歌的主题和内容也是可以展开对比研究的。     

文化融合与民族大学生国家认同教育

文化融合是一种客观的历史现象,也是现今的一种社会存在状态;是民族关系的重要内容,也是文化得以发展的重要途径。国家的概念则是近现代才从西方国家传入的新鲜产物,是生活在其地域范围内的人们对其所在国家的认识、评价与情感,主要表现于国家政治共同体和结构层面以及共同的中华民族的精神层面的认同。国家认同于国家本身、于个人都具有非常重要的意义,其中少数民族的国家认同问题显得尤为迫切。而国家认同教育是国家认同构建中的重要内容和方式。学校教育是建立国家认同的有效途径。我国的各民族的文化融合是少数民族国家认同教育的前提与基础、有力保障、表现形式,也是少数民族大学生国家认同教育的高级目标,具有重要的意义与深远的影响。我国也从中国的实际情况出发,并吸收了中国历来坚持＂和而不同＂处理民族关系的宝贵经验与优秀传统,制定出了相应的民族政策,坚定地保障民族文化融合,加强少数民族的国家认同教育,促进国家的稳定与团结。     

宗教事务依法管理的路径及基础——以四川藏区依法治理为视角

Under the situation that traditional beliefs have remained basically unchanged while the social economy has developed and population mobility has increased, with the trend of an in-creasing diversity in beliefs, and an increasing number of religious followers and temples, the management of religious affairs has become more difficult. In ethnic areas, the speed of moderniza-tion has accelerated, ethnic interactions are fre-quent, and the beneficial conflict or cultural con-flict among various ethnic groups has become nor-mal; the impact of modernity, ways of life, the value and ideals of the temples’ traditional culture and educational model brings new social pressure for the monks who are adapting to modernization, and making a leap in development while safeguard-ing traditional rituals, culture, religious education and development. The number of criminal cases involving monks has increased, which brings a strong negative influence to the religious followers in Tibetan areas. All these factors are directly in-fluencing the stability and harmonious development of the Tibetan areas. As the second-largest Tibetan area, the geo-graphical location of Sichuan’s Tibetan areas is u-nique. In ancient times, the policy of “keeping the Tibetan areas stable means keeping Kham sta-ble at first” had been an important measure for the central government to manage all of the Tibetan ar-eas. From the Qing dynasty to the present times, it still has a practical use, and even has special val-ue in the process of safeguarding the “long-term stability of Sichuan”, especially when the people have but a hazy understanding of the relationship between the freedom of faith and managing reli-gious affairs according to the law in Tibetan areas, and one needs to have a legal response to it. Hence, “keeping Kham stable” needs to depend on the law, and legal means should be taken to safeguard the harmony and stability of the Tibetan areas in Sichuan. Management of the religious affairs according to the law is an inevitable requirement for China to promote the goal of ruling the country by law, com-prehensively deepen reform, and promote the mod-ernization of the country’s governance system and capability. Based on an active response to the guidance principle of strengthening the manage-ment of religious affairs according to the law pro-posed by the Central Government, and the Sichuan Provincial Government, we should standardize reli-gious activities and affairs, insist on a combination of legal management and policy guidance, adopt various measures, search for a practicable path to realize the significant goal of managing the religious affairs according to the law in Tibetan areas of Si-chuan. This article proposes some methods of man-aging the religious affairs according to the law as follows:1 ) To insist on the CPC’s leadership in reli-gious work and management of religious affairs;2 ) to actively and reliably promote the systematic con-
struction of the legalization of religious affairs;3 ) to insist on the combination of legal management and policy guidance;4 ) to encourage the public to manage religious affairs according to law; 5 ) to standardize the scale and number of monks by u-sing new methods of management;6 ) to strengthen the role of the “four troops” ( Party and Govern-ment leading cadres,ethnic religious work cadres, ethnic minority cadres and talents, and religious believers ) , especially religious believers; 7 ) to make full use of the regulatory framework of the Buddhist community; 8 ) to create conditions for those monks who wish to return to secular life;9 ) to distinguish the boundary between normal and il-legal religious activities, between folk custom and extreme religious concepts; 10 ) to identify and distinguish between “monks and lay people”, and“ordinary cases and religious cases”. At present, there are four foundations for managing religious affairs according to the law:1 ) the idea that freedom of faith is not only one’s right, but also one’s duty has gradually enjoyed popular support;2 ) there is a good policy base for managing religious affairs according to the law;3 ) there is a relatively strong theoretical basis for managing religious affairs according to the law;4 ) there exists good legal support for managing reli-gious affairs according to the law.