中国农村法治建设路径选择

中国广大农村的法治建设应当是建设社会主义新农村宏图中必不可少的组成部分。但是,当前农村法治的现状不容乐观。主要是因为:一方面,农村仍受传统文化因素的影响,农村法治建设的法律文化基础仍很薄弱;另一方面,农村法治所需要的社会环境仍未完全建立。基于此,农村的法治建设,既需要"外力",更需要"内力",应坚持外部催生和内部演进并举。     

西方发达国家的就业促进经验及其对中国的启示

近年来 ,随着中国改革开放的深入开展 ,城镇失业率迅速上升。西方发达国家在就业领域 ,都曾经历了失业率上升的发展阶段。为降低失业率 ,各国采取了不尽相同但却切实有效的就业促进措施 ,积累了丰富的就业促进经验。中国也可以借鉴这些就业促进经验 ,以期逐步降低失业率     

陕西创建计划生育工作“综合服务县”有关理论问题的思考

本文结合陕西省提出和展开的“创建计划生育综合服务县”活动 ,讨论了“综合服务”的概念和背景。指出“综合服务县”是“综合服务”与“综合治理”的统一,是“三为主”、“三结合”的延伸,顺应了以人为中心的可持续发展潮流 ,标志着陕西计划生育工作进入新阶段     

陈柱散文研究的理论体系构建及文学史价值

民国时期的国学大家陈柱,一生著述甚丰。他的散文研究述及中国散文史、散文分类、散文创作论等诸多方面,形成了自己独具特色的散文理论体系。出于矫治时弊的意图,陈柱以“学术”内质和“文学”外式的体用关系构建了散文理论的基石;以此为基础,他尝试以“文言”和“质言”划分散文体类,探索归纳出中国散文的内部类型;与他的散文理论相呼应,陈柱将六经视为后世文学的源头,提出“体尊质衰”的散文史观。他将后世散文之弊归因于“尊体”的结果,主张以先秦文学为散文范本。陈柱以融汇经史子集的广阔视野来审视中国散文的历史发展规律,推动了后来的中国散文研究和散文史书写。     

农村低龄留守儿童现象分析与思考

针对目前农村中出现的留守儿童低龄化的新现象,笔者通过调查研究对其现状、原因进行分析,认为让留守儿童生活在一个不完整的家庭当中,错过开发智力的最佳时期,落后的传统文化将在他们身上留下烙印,指出低龄留守儿童现象是中国社会从农村社会向城市社会转变的必然产物,是中国社会转型过程中付出的代价。     

西部民族地区承接产业转移能力的分析

本文对西部民族地区承接产业转移的能力进行了SWOT分析,并对产业转移承接能力进行综合评价,从而对西部民族地区承接产业转移的能力进行科学判断。实证分析表明,我国西部民族地区的产业承接能力严重落后于其他地区,但是,这并不意味着西部民族地区没有承接产业转移能力的优势。西部民族地区可以利用自身的资源优势和相对比较特别的地缘优势,来发展特色产业,实现西部民族地区经济跨越式发展。     

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.     

民族地区推广国家通用语言文字与铸牢中华民族共同体意识的协同共进路径

坚定不移地在民族地区推广国家通用语言文字,全面提升其推广力度、普及程度和规范水平,是新时代铸牢中华民族共同体意识的关键环节。本文由语言的工具和文化功能、经济和社会价值阐释铸牢中华民族共同体意识的共同语言环境所具备的重大意义,分析民族地区国家通用语言文字推广的现状,提出国家通用语言文字普及深化的策略,后扶贫攻坚时期应将语言扶贫事业与乡村振兴战略有效衔接,持续推进民族地区的“精准推普”工作,充分释放推普典型和示范基地的引领力,积极动员各级力量以助力推普攻坚行动,从而实现推广国家通用语言文字与铸牢中华民族共同体意识的协同共进。     

乡村振兴背景下民族地区新型城镇化-旅游产业-生态环境协调发展研究——以四川、云南、甘肃、青海四省为研究区域

本文构建四省民族地区新型城镇化-旅游产业-生态环境协调发展评价指标体系,运用耦合协调模型、地理探测器和灰色预测模型展现、分析及预测四省民族地区新型城镇化、旅游产业与生态环境（以下简称“UTE”系统）协调关系及演进过程。研究发现2008-2018年该区域UTE系统协调水平不断优化上升,内部发展不均衡,差距进一步拉大;新型城镇化领先,旅游产业和生态环境滞后是总体特征;经济发展和生态环境改善是制约和影响耦合度的关键因素;未来协调度稳步提升,但演进速度区域差异明显。基于此提出尊重和保护文化环境为四省民族地区的发展基础、加强区域合作、构建区域发展协调保障机制的建议。     

华南-珠江流域盘古神话的北传——盘古神话来源问题研究之二

中国有关“开辟创世”和“洪水遗民、再造人类”的故事传说,分为南北两大系统:以中原的女娲、伏羲兄妹故事为代表的北方型神话系统和以珠江流域的盘古兄妹故事为代表的南方型神话系统。本文通过对《述异记》最早记载的“南海中有盘古国”“桂林有盘古祠”的历史分析和实地考察,阐明盘古神话源于华南—珠江流域的“盘古国”,三国时传于吴楚间。东晋道教理论家、炼丹术家葛洪闻交趾出丹砂而求为广西勾漏令,后止于广东的罗浮山修道、炼丹、著书,在《枕中记·众仙记》中首先把盘古列入道教神谱,奉称“盘古真人”,尊为开天辟地“元始天王”,又称“三皇”、“五帝”“皆其后裔”,便把原秦汉文献所载北方远古神话无开天辟地之神给予填补,加以整合使之衔接,将道教的神仙信仰系统化、理论化,从而构建了中华大地天帝尊神的世系,盘古神话也就随着道教渐渐在北方流传开来。而中原一带有关盘古神话故事表现为再生性和变异性的特征,充满浓厚的道教文化色彩,也正是导源于葛洪把珠江流域原生型的盘古神话加以整合使之道教化的混融性产物。