委托—代理理论在电力普遍服务管制政策中的应用研究

随着电力体制改革的进行,电力普遍服务的概念也日益受到社会的关注。本文将委托—代理理论应用于电力普遍服务管制问题的研究中。针对电力行业现状,本文分析了参与约束和激励相容约束的实现条件,在对交叉补贴、普遍服务基金和政策性补助等几种电力普遍服务实现机制进行讨论的基础上,提出建立电力普遍服务基金是相对可行的、最有效的解决方案。     

SECOND ORDER ASYMPTOTIC COMPARISON OF ESTIMATORS UNDER UNIVERSAL DOMINATION CRITERION

The main purpose of this paper is to formulate theories of universal optimality, in the sense that some criteria for performances of estimators are considered over a class of loss functions. It is shown that the difference of the second order terms between two estimators in any risk functions is expressed as a form which is characterized by a peculiar value associated with the loss functions, which is referred to as the loss coefficient. This means that the second order optimal problem is completely characterized by the value of the loss coefficient. Furthermore, from the viewpoint of change of the loss coefficient, the relationship between two estimators is classified into six types. On the basis of this classification, the concept of universal second order admissibility is introduced. Some sufficient conditions are given to determine whether any estimators are universally admissible or not.     

道内之反与道行之周--老庄的道之作用论

对老子庄子之道的自为生机与自动运动过程的规律性进行了探讨。本于老庄道的“无之以为用”的前提,阐释道所以能自本自根,对天地人各界事物发生创化与消解作用,全在于自身是由内在的对待之反所致,即“反者道之动”,使万有事物因“势”运行。在“逝”中“自化”,当“自化”达于相当程度即“远”时,事物便走向反面,完成道的一个周行期。人应体道以生,执道而行,与道俱适,进入周行而运化的自然而然的自由境界。     

世界现实生活基础与普世伦理

经济全球化、人类面临诸多共同问题及其自觉责任意识的觉醒,使得在全球范围内建立普世伦理有了可能性,然而将可能性转化为现实性还为期尚远,这是因为普世伦理能否形成,在认识层面上要受道德领域自身的特点所左右,在社会生活实践层面上要受现实国家利益原则及各国在国际社会中所处的地位所左右.惟有在实现国际社会的利益公平的基础上使人们的道德价值取向一致,在意识上形成全球视野,普世伦理才能真正实现.     

The construction of multi-factor crossover designs in animal husbandry studies

For ethical reasons it is important to try to obtain as much useful information as possible from an animal experiment whilst minimizing the number of animals used. Crossover designs, where applicable, provide an ideal framework for achieving this. If two or more treatment factors are included in the crossover design then the reduction in total animal usage can be considerable. In this paper we consider such designs, defined as multi-factor crossover designs. The designs are applicable when there are several different treatment factors, each at t levels, to be applied to the experimental units. The motivation for investigating these designs was a study conducted at GlaxoSmithKline to determine the preference of male and female dogs for t=5 different types of bed and t=5 different bedding conditions. A construction method is given for forming universally optimal designs for t not too large. Also given is an example for the special case where the number of treatment levels t=6.     

Robust Mechanism Design

The mechanism design literature assumes too much common knowledge of the environment among the players and planner. We relax this assumption by studying mechanism design on richer type spaces. We ask when ex post implementation is equivalent to interim (or Bayesian) implementation for all possible type spaces. The equivalence holds in the case of separable environments; examples of separable environments arise (1) when the planner is implementing a social choice function (not correspondence) and (2) in a quasilinear environment with no restrictions on transfers. The equivalence fails in general, including in some quasilinear environments with budget balance. In private value environments, ex post implementation is equivalent to dominant strategies implementation. The private value versions of our results offer new insights into the relationship between dominant strategy implementation and Bayesian implementation.     

普世价值视野中的中国诗学价值趋向探微

普世价值作为一种全人类普遍适用且共同遵循的价值观念体系具有广泛的适用性及指导价值。从哲学角度看,它在传播和发挥作用的过程中,体现了相对性、时间性、变异性和选择性的特性。中国传统文化和诗学中的核心价值与普世价值的异同研究,具有文化比较的学术意义,也为中国当代文学在传统文化与普世价值间的发展趋向与定位寻找恰如其分的平衡点。     

论中国佛教的生态伦理思想

中国佛教的生态伦理思想主要是“缘起性空”的生命观、“依正不二、万物一体”的整体观、“泛爱万物”的博爱观、“众生平等”的平等观。认真学习、研究、总结这些宝贵的思想,对我们解决生态危机有重要的启示。     

论张栻的“万物一体”思想

"仁者以万物为一体"是儒家仁学史的一项重要理论创新。继承这一思想,湖湘学派的代表学者张栻从多方面对该命题进行了理论深化。人之心即"天道之在我者",即是天理的呈现。既然人与万物都源自天地生生之意,便应通过一套"反身而诚"的功夫将仁爱精神"推"至万物,以实现"民胞物与"的目标。这种仁爱并非普遍无差别的兼爱、泛爱,它必须通过一套亲亲—仁民—爱物的实践予以实现。这种看似有所隔、有所分的爱有差等的实践方式,因其贯穿着儒学"一本"的精神,因而是真正的"廓然大公"。     

中庸阐微——兼驳“孔子与中庸无关说”

中庸被孔子称为至德,被亚里士多德称为最高的善和极端的美.中庸绝不是一种折中主义.中庸讲"时中",是一种深刻的辩证思想.它是一种实践理性,为"仁"与"至诚"提供了一套方法论体系.从字源学上考察,中庸的"中"是中正、恰当、合适之意,而"庸"则是"用",二者的结合是体与用的结合,认识论与实践论的统一.儒家中庸是一种关于至善标准和实践理性的哲学.这与古希腊哲学中的中庸思想有惊人的相似之处.其契合为人类建设中庸普世伦理观提供了启迪.