生命的承担:走向祭坛的帝王之女

以帝王之女献祭,是中国特定历史时期的重要文化现象。为抗击洪水干旱,可敬的帝女将她们柔弱美丽的身躯投入滔滔江河之中、熊熊烈火之上、酷暑烈日之下,用悲壮的方式作出生命的承担。对帝王之女献祭的风俗、源流、成因以及原型意义的探讨,具有文化人类学方面的重要意义。     

条块关系与基层形式主义演化逻辑

由项目制所维系的条块间权责利关系是影响基层政府行为的重要结构性因素。形式主义作为 基层治理中的策略性应付行为,产生根源在于条块间非均衡关系。在职能部门“条”主导的专项治理 中,条通过事权分配和过程管理将目标压力有效传导至下一级属地“块”,并通过介入式过程管理实现 压力传导的动态控制。属地政府回应行为则注重风险规避和激励获取双重逻辑,即寻求能够适当规避 风险、控制成本、获取收益的应付策略。在基层治理微观情景中,属地块在面对职能部门条时能够采取 分类回应策略,导致形式主义应付行为的产生具有普遍性。     

地缘和血缘之间:祖神与“会馆”模式祠堂的建构

在我国民间信仰中,将祖先奉为神明或将神明认为祖先的宗教现象比较常见,本文称之为祖神、祖庙。另外,还有颇具特色的一类祖庙:会馆模式的祠堂。在明清传统中,同乡商旅建立会馆,主殿一般都供奉具有代表性的家乡神明,而四周则摆放同乡的牌位。祖庙的思维方式类似于会馆,主殿供奉祖神,而四周摆放牌位。这类宗教现象,反映出地方信仰组织构成在地缘与血缘之间的复杂关系。     

论在领海内船舶上犯罪的刑事管辖权

根据领海的自然属性及国际法对领海管辖权的有关规定,分析对领海内船舶上犯罪的刑事管辖权问题,得出在领海内“仅侵害船舶内部秩序的船舶上犯罪”由船旗国行使管辖权;沿海国只能对不是处于无害通过领海的船舶上的犯罪行为和处于无害通过领海的船舶上发生的“四种情况的犯罪”行使属地管辖权的结论,最后论述对在通过领海以前外国船舶上实施的犯罪,除在特定条件下的危害海洋环境的犯罪以外,沿海国不能在领海内对其行使管辖权的问题。     

中国海洋权益法律保障视野中的极地问题研究

近年来,对于中国海洋权益的法律保障日益成为学界研究的热点和重点问题。从研究现状来看,研究成果主要集中在对海洋权益的法律定义、我国管辖范围内海洋权益法律保障机制、我国和周边国家海域划界及岛屿归属相关法律问题等领域。但是从总体上讲,过于偏重于我国的既有权益和有争议权益,对于海洋事务新兴领域关注不够,其中比较有代表性的是极地法律问题研究。在这些领域,很多理论问题有待明晰,各国相关权益均属待定状态,中国在法律及其他海洋事务上有较大的发展空间,因此,今后以极地问题为代表的国家管辖范围外海洋权益的界定与拓展应当成为我国海洋战略研究的核心问题之一。     

Transforming Global Governance in the Post-2015 Era: Towards an Equitable and Sustainable World†

This article reports on a dialogic symposium that brought academics from a wide range of disciplines together with practitioners and activists. The purpose was to discuss key issues conditioning the possibility of establishing global governance mechanisms which could promote transition paths toward a more equitable and sustainable world. Following the structure of the symposium, the article is divided into four thematic sections. The first contextualizes the discussions by looking at the characteristics and challenges of global governance today. The second addresses power relations in global governance with a focus on the corporate and financial sectors. It discusses practices of multistakeholder governance and public–private partnerships, the unhealthy levels of corporate influence on the UN system, and the dominant discourse that naturalizes corporate power, ‘free’ trade, and corresponding definitions of ideas such as knowledge, efficiency, and development. The third section turns to sites and forms of countervailing power and practice with particular attention to transcalar approaches and social movement actors. It highlights the potential of multi-level, territorial approaches for breaking out of hierarchical and nation state-based frames and building alternative forms of democracy. It illustrates the relevance of bioregions and ecosystems as meaningful arenas for thinking about and organizing social and economic life and for managing common pool resources. It invokes the imperative of protecting the human rights framework from the multiple challenges it faces. Finally, it explores alternative ways of generating and sharing knowledge and of challenging narrowly defined ‘evidence-based’ policy by assembling legitimate, qualitative evidence rooted in lived realities. The concluding section raises the question of whether—and on what conditions—intergovernmental multilateralism can be seen as a locus for transformation, and suggests some avenues of future research.     

“绿水青山就是金山银山”的辩证关系及发展路径

绿水青山是生态文明,金山银山是物质文明,二者之间是辩证统一的关系,遵循从肯定到否定,然后再到否定之否定的螺旋式上升规律,也符合社会、经济以及生态的发展规律。本文从辩证唯物主义和经济学的角度对"绿水青山就是金山银山"理论进行论述和分析,总结出从绿水青山到金山银山,再从金山银山到绿水青山的三个发展阶段,并详细分析了绿水青山是金山银山的基础,金山银山是绿水青山的保障的对立统一关系以及二者的螺旋式上升发展规律。在此基础上,提出了"两山"理念在生态文明建设实践中的"产业与生态相融合"的发展路径以及"一活四变"的发展机制。