"弃知"、"弃智"并非老子思想

《老子》通行本第十九章“弃智”,帛书本作“弃知”,楚简甲本作“弃鞭(偏)”。帛书本、通行本第十八章支持“弃知”、“弃智”的文本系晚于楚简本的后人所增,通行本第三章、第六十五章支持“弃智”的文本系晚于帛书本的后人所为,并非老子原有思想;帛书本、通行本第二十七章、第三十三章、第五十三章及帛书本第十章有否定“弃智”、“弃知”的文本。所以可以认定:“弃知”、“弃智”并非老子思想,系晚于楚简本的后人所为。     

Breaking the intergenerational transmission of child abuse: Beyond the mother-child relationship

Studies comparing abusive and non-abusive parents who were abused as children are reviewed to determine protective factors that may lead to a break in the transmission pattern. Non-abusers have several factors in common. For instance: they have extensive emotional and social support from significant others. they are aware of what happened to them as children and are openly angry about their abuse. and many of them received (psycho)therapy as adolescents or young adults. Discovering protective factors by which some parents overcome a family pattern of abuse is valuable in guiding both prevention and intervention efforts. A brief discussion of the influence of methodological variations of different studies on reported transmission rates precedes the review. Furthermore. attention is given to the underrepresentation of (abusive) fathers in theory as well as in research on child abuse. The effects of undervaluation of gender differences are discussed in terms of their importance in the occurrence and (breaks in the) transmission of child abuse.     

Tradition and Change in Vietnamese Family Structure in the Red River Delta

One of the key features of Vietnamese family organization is patrilocality—the preference of married couples to coreside with the husband's parents. With data drawn from a retrospective survey of persons in 1,855 households in the largest province in the Red River Delta in northern Vietnam, we found that more than 75% of married respondents reported having lived with the grooms' family after marriage. The proportion of newly married couples that follow the patrilocal custom appears to have increased in recent decades, although the average duration of coresidence has declined. Some aspects of modernization, especially nonagricultural occupations and later age at marriage, contribute to a lower incidence of intergenerational coresidence, but the underlying cultural preference to live with the grooms' parents immediately after marriage appears to have become stronger in Vietnam. In contrast to some features of traditional family life that conflict with modernity, intergenerational coresidence can be quite functional in modernizing societies.     

The Role of Family Income in the Intergenerational Association of AFDC Receipt

Daughters from low‐income families who did not receive Aid to Families with Dependent Children (AFDC) are compared to daughters from low‐income families who did receive assistance to better account for family income in the intergenerational association of AFDC. The research models the timing of a daughter's first birth and, for those who become mothers, the number of years a daughter receives any AFDC. Women whose families received AFDC during their childhood are more likely to receive AFDC as adults relative to those women whose families did not receive AFDC. Controlling for family income in a more careful and comprehensive way than past research explains part but not all of the effects of childhood AFDC receipt. Among daughters from chronically poor families, however, parental AFDC use is not associated with additional years of AFDC participation. Although the present research cannot confirm or deny a causal role for parental welfare use, the intergenerational transmission of financial resources does explain part of the intergenerational association of welfare use.     

Employment and filial relations: Is there a conflict?

Since children, particularly daughters, are among the most important sources of help and support for older Americans, it has been suggested that women's increasing employment will affect filial relations. Empirical evidence on this issue is inconsistent, in part due to the use of nonprobability samples. Few studies have measured effects for men. We attempt to broaden the scope of this question beyond help to the frail elderly by asking whether employment affects filial relations in general. We examine effects of hours employed on telephone contact, visiting, feelings of closeness, filial attitudes, and assistance to biological parents, for an area probability sample of men and women over 40. There are no effects of employment for men or women on contact, closeness, or assistance. For the vast majority of this population sample, contact and assistance involve few hours per week, and thus do not seem to conflict with employment.     

美国联邦政府社区“一老一小”代际间互助项目的价值取向与运行机制——美国代理祖父母志愿者项目的经验

美国代理祖父母志愿者项目是借助代际间服务型学习方法,以满足社区需求为导向,利用各类资源实施的一种社区教育和服务活动,旨在改善老年人生活质量,促进老年人和儿童青少年共同发展,构建互利共生社区服务型学习生态。其运行机制包括涵盖招募选拔、志愿者培训、服务实践和绩效评估四个环节及分工明确的协同合作。其项目实践以循证服务模式为依托,项目设计与运行保持了一定的自主性,效果评估体现了综合多维性。美国代理祖父母志愿者项目可以为我国发挥社区作用,推动社区教育发展,促进养老托幼一体化服务建设,构建互利共生的服务型学习生态提供参考借鉴。     

元朝的廷辩

廷辩是元朝特殊的政治运作方式和决策形式。廷辩的举行、结果的认定和最后的处理,都由皇帝决定。故谓之廷辩。它采用当事人双方当面对质、对辩的形式,论争某一具体事件或人物的是非功罪。廷辩多发生在忽必烈朝。由此追溯至蒙元之际佛道(全真教)三次大辩论,可以认为,廷辩是蒙古民族性在统治理念和方式上的体现。此后,成宗、武宗朝间或有之,后即未见,可知蒙古贵族的统治方法也显出逐渐汉化的轨迹。