中华民族共同体建设视阈下改土归流的历程、原因及作用

明清时期中央王朝实施的改土归流,不仅彻底废除了土司的政治、经济、军事、司法等特权,将国家版图内的人事权、财政权、军事指挥权、行政管理权、文化教育权等悉数收归中央,而且也是中华民族共同体由“自在”向“自觉”过渡的关键环节。明清改土归流经历了一个长期、艰巨、复杂的过程,其中既有土司利益与王朝利益的矛盾、各地土司与辖区民众的矛盾,也有中央王朝通过改土归流以增加税收、朝廷命官与乡村民众要求改土归流等现实动因。改土归流实现了国家“大一统”的目标、凸显明清国家治理能力的进步、加快了中华民族共同体建设的速度。中华民族共同体是一个由政治共同体、经济共同体、文化共同体和社会共同体四者构成的命运共同体。改土归流的实施,不仅是推动共同体由“自在”向“自觉”迈进的关键步骤和重要举措,而且使中华民族共同体在政治、经济、文化和社会诸方面发生巨大变化。     

Back to Hegel? On Gillian Rose's critique of sociological reason

Thirty‐five years ago, Gillian Rose articulated a significant critique of classical sociological reason, emphasizing its relationship to its philosophical forebears. In a series of works, but most significantly in her Hegel contra Sociology, Rose worked to specify the implications of sociology's failure, both in its critical Marxist and its ‘scientific’ forms, to move beyond Kant and to fully come to terms with the thought of Hegel. In this article, I unpack and explain the substance of her criticisms, developing the necessary Hegelian philosophical background on which she founded them. I argue that Rose's attempted recuperation of ‘speculative reason’ for social theory remains little understood, despite its continued relevance to contemporary debates concerning the nature and scope of sociological reason. As an illustration, I employ Rose to critique Chernilo's recent call for a more philosophically sophisticated sociology. From the vantage point of Rose, this particular account of a ‘philosophical sociology’ remains abstract and rooted in the neo‐Kantian contradictions that continue to characterize sociology.     

辽宁医学院人才外流的原因及对策

了解影响人才外流的主要因素,为学校人才管理提供科学依据。方法：采取整群抽样的方法,抽取辽宁医学院1987～2008年外流人员65名,2004～2008年引进的具有全日制本科起点硕士以上学历人员和符合此条件的基础学院120名教师;采用自行设计的原始资料回顾调查表和人才流动原因调查问卷的方式,对外流人员基本状况及影响人才流动的原因进行调查。结果：辽宁医学院人才流动特点为职称高、学历高、年龄低;影响人才流动的主要因素是福利待遇、科研环境、工作环境。结论：要改变人才外流状况,学校需采取有效措施,制定相关政策为人才发展提供良好的科研和工作环境。     

坚持以社会主义核心价值体系引领社会思潮

在社会转型时期,我国社会思潮呈现多样化、结构失衡、总体发展混乱和无序等新特点。坚持以社会主义核心价值体系引领社会思潮,是以胡锦涛为总书记的党中央基于对中国特色社会主义伟大事业新的文化自觉而作出的一大战略举措,反映了全国各族人民的共同愿望和意志。尊重差异,包容多样,最大限度地形成社会思想共识,相辅相成,共同构成社会主义和谐文化的重要标志,为构建社会主义和谐社会奠定坚实的思想基础。     

理性与信仰有高低之分吗?——从托马斯与洛克的看法说起

理性与信仰孰高孰低是古往今来的哲学经常论及的问题.尽管不同的哲学对这一问题的看法往往大相径庭,但在谈论这一问题时,均未对问题本身提出过质疑.我们可以把托马斯所讲的信仰理解为作为人的认识的神的认识,而由于神的认识高于人的认识,所以人的信仰高于人的理性.洛克则认为,信仰是有根据的意见,因而从属于理性.实际上.在现实的认识中,既没有脱离信仰的纯粹的理性,也没有脱离理性的纯粹的信仰,因而很难分出理性与信仰的高低.     

占道模型:侵占公共利益的原因分析

对于目前各种公共利益和资源的侵占行为分析其原因是十分必要的。从常见的占道模型中,我们会找到侵占公共利益的行为存在的主观原因和客观原因。这些原因主要有:公共利益事实上的产权模糊或不明晰,各级政府及其工作人员对其控制的公共利益管理不善甚至监督不力、责任不清、责任被淡化,我国民众整体的法律意识水平不高甚至个别人法治观念淡薄,社会转型时期的公共利益供应不足等。     

关于我国妇女就业问题的思考

本文通过对我国 5 0年来妇女就业问题的回顾与理性思考 ,就未来在妇女就业问题上应采取的对策 ,提出建议     

Beyond the dilemmas of multiculturalism: recognition through ‘relational reason’

Recent sociological research has shown that the ideology of multiculturalism, after having been adopted as official policy in many countries, has generated more negative than positive effects (fragmentation of society, separation of minorities, cultural relativism). This article discusses the possible alternatives to multiculturalism, asking whether the path of interculturality can be a solution or not. The idea of interculturality has the advantage of stressing the inter, namely what lies in between different cultures. But it does not yet possess a conceptual and effective means to understand and handle the problems of the public sphere. To go over the failures of multiculturalism and the fragilities of interculturality, a lay approach to the coexistence of cultures is required, which is able to give strength back to Reason, through a new semantics of inter-human diversity. The author suggests the development of ‘relational reason’, beyond the forms of rationality already known. To make human reason relational might be the best way to imagine a social order which is able to humanize the globalizing processes and the increasing migrations.     

西方国家意识形态扩张的现代性路径及应对方略

生态、潮流、反恐、普世等问题已异化为西方意识形态扩张的现代性路径;从全球化趋势的形成和发展、主流意识形态建设的弱化、新媒体发展和普及等方面着力分析西方意识形态扩张现代性路径的诸多原因,加强马克思主义意识形态宣传教育、提升马克思主义意识形态交往的主动权和影响力、促进社会发展和惠民建设等进行应对。     

Enlightenment and Its Fortunes in China’s Modernization

Abstract

The central concept of Western Enlightenment is scientific reason. It catalyzed the development of modernity, but itself contains a series of paradoxes: between “ought” and “is,” between necessity and freedom, between universality and historicity, and so on. The impact of Enlightenment reason on China was negative in that it generated a superstitious belief in the omnipotence of scientific method and in Western experience and political principles. Consequently, Chinese liberals were unable to handle the relationship between modern Western culture and traditional local culture and the relationship between the ideals of Enlightenment modernity and the objective requirements of real-life politics. At the same time, they were unable to identify the rational and non-rational elements in Western modernity or to develop what was useful and discard what was not. The real value of the Enlightenment lies in its spirit of reflective criticism. It is, therefore, an unfinished business in terms of eliminating superstition and dogma.