A Quantitative Estimate of the Dominant Position of Public Ownership in China and Trends in Its Development

以不同生产资料所有制的经营性资产价值量作为衡量主次地位的边界标准，估算第一产业公有制与非公有制的资产规模及其比重变化，并在前人估算的基础上，延伸估算第二和第三产业两种所有制的资产规模及其比重变化。结果发现：截至2012年，中国三次产业经营性总资产约为487．53万亿元，其中公有制经济的资产规模是258．39万亿元，占53％；第二、三产业非公有制经济占增加值和就业规模的比重分别为67．59％和75．20％。这表明，公有制资产仍占主体，非公有制经济贡献占优，中国社会主义基本经济制度充满活力，从而为我国社会主义初级阶段的所有制改革和坚持“两个毫不动摇”的政策提供了理论依据。     

Points System:An Universal Beneficial System with Multiple Objectives of Reform on Household Registration System

Reform of China's Household Registration system(HRS) has been entering a new stage and deserves us to research.The paper argues that reform of HRS should have multiple objectives.It examines various local efforts and practices of the reform and claims that the point system is one of the most feasible alternative systems for the HRS that can fit those multiple reform objectives.The system could also be treated as the new institutional basic for public welfare provision and rights allocation,and a new governance means for population issues as well in China's transitional period.     

德、位张力与先秦儒家的性命之学——对楚简《唐虞之道》第14至29号简的思想解读

文章系统解读了楚简《唐虞之道》第14至29号简的思想内涵及脉络,认为这部分简文首先通过尧成为天子之原因的追问,突出了德与位的张力问题,即在应然之理上,有位必当有德,但就实然之事看,有德未必有位.简文对这一德位张力有两个层面的解决方案:一方面,要求有德无位者全力修德,谨守性命,安于时命,养成恒常如一的圆满德行,从而能在得位而治时能“利天下而弗利”；另一方面,要求有位者透悟性命之正,从而能主动尚德授贤、退而养生,这既能使贤者居位而利天下,又能退而养生以自利.简文将“七十致政”之礼普遍化,试图断绝天子终身制的构想,也具有深刻的政治哲学意义.     

Can art-based reflection help us cope with organisational change in the public sector?

Never before have public sector jobs been so threatened. Fear and anxiety have shifted their focus, from performance to survival. With reference to immediately contemporary works on the NHS in particular, such as Mandelstam (2011) and Leys and Player (2011), the paper establishes the factual validity of the crisis.

The authors conducted a series of workshops for public sector staff to enable them to explore their reactions to the current situation.

It is possible to identify increasing levels of denial and other forms of resistance to change similar to those first identified by Menzies' (1959). Drawing on the work of Bion (cited Obholzer & Roberts, 1994) the paper considers the dangers of a retreat to the paranoid schizoid position, and identifies a theoretical clue in Halton (2004) for turning the trauma of change into a creative opportunity.

Art has access to emotional, spiritual and creative facets of the human mind that science cannot explore. Klein's (1975) consideration of the infantile and regressive aspect of art is acknowledged. The paper then considers what is revealed by a study of specific works of art which were presented in the workshops; including paintings by Bosch, Rousseau, Breughel and Goya. The work of Zagier-Roberts (1998) and Winnicott (1971) is called upon to endorse the usefulness of such a playful collage of responses.

Art can be used to help people move through Kubler Ross' stages of bereavement (1997); not to acceptance but out of the paranoid schizoid position into the depressive position (Klein 1975). Revisiting the work of Halton (2004) and the concept of evolutionary creativity, a move on from the depressive position can begin. Collective validation can be affirmed through a rebooting of the essential public sector values while a radical turning away from organisational priorities, to face the service user, provides a more far reaching optimism than any envisaged by an essentially limited demand for modernisation.

In conclusion the paper considers the recent contributions of Dienst (2011) and Dumenil and Levy (2011) to advocate tactical resistance to the denigration of the public sphere.     

有限理性指导下的过渡性制度构建——社会转型背景下侦查程序完善的整体设想

目前理论界对侦查程序的研究理性化色彩过重，学者们多对不同的刑事诉讼模式进行静态比较，得出何种模式相对优劣的结论，从而进行制度构建。这虽然有利于目标模式的选择，但不利于具有可操作性的制度设计。本文从我国社会转型时期的宏观背景出发，以这一特定时期所存在的对侦查机关完成打击犯罪和保障人权双重使命有重大影响的因素为切入点，进行系统审视，提出有限理性的理念，并以此为指导进行过渡性制度设计。     

试论伦理思想在伊斯兰教中的核心地位

伊斯兰教是以道德为本的宗教。在伊斯兰教中 ,宗教信仰是基础 ,伦理道德是核心。离开信仰 ,道德无以寄托 ;离开道德 ,信仰无以落实。信仰之路也就是道德完善之路 ,信仰的最高境界也就是道德的至境。无论是伊斯兰兴教的出发点、最终目的 ,还是伊斯兰教的主旨 ,都说明伦理道德在伊斯兰教中居于核心地位。阐明伦理道德在伊斯兰教中的地位 ,对于我们正确理解伊斯兰教的真谛具有积极意义。     

世界体系中的"华南经济圈"及其参与中国-东盟自由贸易区的优势问题--全球化背景下的华南经济圈研究之一

世界各地的华侨华人经济联系建构了世界华商网络 ,并以此融入世界体系 ,形成了整个“中华经济圈” ;而包括粤港澳台闽桂琼在内的“华南经济圈”则构筑了“中华经济圈”的圆心 ,并维系其经济增长 (“圆周半径”)的动态平衡。“华南经济圈”由闽台经济区、珠江三角洲经济区、环北部湾沿岸经济区和环南中国海经济区所构成 ,它参与中国———东盟自由贸易区的优势主要在于地缘经济优势、特区经济优势和会展经济优势     

再谈西平亭与西平郡城

该文对西汉元鼎年间所设的西平亭的性质、设立时间、位置及其与东汉建安年间所设的西平郡的位置和相关方位做了简要考证,针对不同意见,提出了西平亭与西平郡在方位上有凭依关系,位置在西宁明清城恒之内的学术观点。     

Mobilising diasporas for justice. Opportunity structures and the presencing of a violent past

ABSTRACT

This article investigates how the global dominance of the transitional justice (TJ) discourse and practice – and the controversies and conflicts that arise around TJ – have come to make up an important context for diaspora mobilisation. The article looks at the increasingly globalised mechanisms and norms of transitional justice as a set of opportunity structures – political, legal and discursive – which shape diaspora mobilisation. Diaspora engagement in commemoration, truth-seeking and legal justice in relation to atrocities in Rwanda and Sri Lanka is studied. The article shows that in relation to Rwanda, state dominance and divides are largely replicated in the diasporic space, while the Sri Lankan case provides examples of how Tamil diaspora engagement have been able to reverse power dynamics around TJ. Combining opportunity structures with the concept of ‘past presencing’, the article shows how diaspora groups appropriate and strategise in relation to the dominant norms and practices of TJ, and how in doing so the past is performed and experienced in ways which are both personally and politically meaningful.     

论民族经济学的学科地位与作用

民族经济学于1979年创建,适应了中国多民族国家的国情与社会主义现代化建设需要,具有民族学与经济学的双重学科归属.这门由中国人自己创建的经济学分支学科,在学科理论建设、学术成果积累与专业人才培养方面取得了巨大成就.并通过不可取代的学科地位与鲜明的应用性特征,展现出民族经济学的发展前景.