善是什么

善恶观念的产生要从物质实践出发来解释。对什么是善的问题 ,西方伦理学家们依据自己不同的研究方法 ,各抒己见 ,这些观点有其合理性 ,同时也存在着不可避免的缺陷 ,追问善的问题 ,离不开对善恶关系的探讨 ,善恶是相对的 ,同时也存在着客观的评价标准。考察善是什么 ,必须将动机与效果统一起来才能把握     

试论江泽民教育论述的系统统一性

江泽民教育思想论述是当今教育思想理论的重要宝库。文章从六个方面详实分析了江泽民教育论述的特质,认为它具有目标与手段、内容与形式的统一性、继承与发展的统一性、理论与实践的统一性、整体性与个性的统一性、世界性与民族性的统一性、时代性与前瞻性的统一性等系统特性。     

The Chinese-speaking Muslims (Dungans) of Central Asia: A Case of Multiple Identities in a Changing Context

Chinese-speaking Muslims, called Dungans in Central Asia and Huizu in China, were forced to migrate to present-day Kazakhstan, Kyrgyzstan and Uzbekistan at the end of the nineteenth century. They reconstructed their identity through interrelations with local populations and the soviet categorisation of nationality. But after 1991, their status has being gradually destabilised owing to the changes in economic, social and political rules as well as citizenship regulations in these countries. They have to readapt to the new situation created by the independence of the three former Soviet Republics, which has challenged their unity.     

论在解放思想中统一思想

解放思想和统一思想是辩证统一的关系 ,在解放思想中统一思想是马克思主义认识论的一条基本规律 ,这既是我们党的宝贵经验 ,也是当前历史任务对我们提出的新要求     

李大钊民主革命统一战线思想探微

李大钊是中国共产党最早提出和阐述建立革命统一战线策略的领导人之一。他的民主革命统一战线基本思想包括坚持无产阶级及其政党在革命统一战线中的领导权、与农民结成同盟军、与资产阶级又联合又斗争等方面 ,这一思想奠定了中国共产党革命统一战线及毛泽东革命统一战线理论的基础 ,是对马克思列宁主义关于革命统一战线理论的发展和创新     

我国十二生肖文化探源

十二生肖是一种颇具内涵的文化现象，在我国已有悠久的历史。其特点是以十二种动物配十二地支，以人之生年定所属动物。我国远古的图腾崇拜是十二生肖的滥觞，而干支的创制与中华民族的多元一体则是十二生肖形成的基础.     

试析中国诗性智慧语境下的《镜花缘》

在理性的语境下解读充满浪漫主义色彩的<镜化缘>,一方面扭曲了固有的鲜活灵动的审美旨趣,另一方面遮蔽了艺术思维与人类思维的血脉渊源.因此,只有把<镜化缘>放到中国诗性智慧的独特语境下,才能使文本凸显中国诗性文化特有的生命一体化的哲学维度以及女性崇拜的原形题旨.     

论社会主义市场体系的特征

江泽民主席在中南西南十省区经济工作座谈会上提出,“积极培育和发展各种市场,逐步建立开放、统一、竞争、有序的市场体系”,为我们揭示了社会主义市场体系“统一、开放、竞争、有序”的特征。对市场体系作整体上认识和把握后,它的特征就是：（一）市场体系的统一性;（二）市场体系的开放性;（三）市场体系的竞争性;（四）市场体系的有序性。     

论党内和谐与党内团结的内涵、成因及策略

党内团结与党内和谐的关系是相辅相成,既有联系又有区别的,是辩证统一的。党内团结与党内和谐的提出都具有历史原因和现实意义。采取有效措施大力加强党内和谐建设,以党内和谐促进社会和谐。     

South Africa's 'Rainbow People', National Pride and Happiness

Since the first free elections were held in April 1994, South Africans are popularly known as the 'rainbow people'. The paper inquires whether South Africans who experienced pride in their nation in the first years of democracy also perceived a greater sense of subjective well-being. It is proposed that national pride in post-apartheid South Africa might be fused with or work through self-esteem to lift levels of happiness. The paper traces the history of the new integrating civil religion of the rainbow people and the acceptance of the rainbow as a political symbol of unity among the diverse people of South Africa immediately after the 1994 elections and two years later. The proposed link between national pride and happiness was explored with data from two independent national surveys, the 1995 South African World Values Survey conducted by Markinor and a June 1996 MarkData syndicated omnibus survey. The study found that the appeal of the rainbow as political symbol was inclusive of all groups in society and that feelings of national pride and support for the rainbow ideal were positively associated with subjective well-being. As indicated by intensity and frequency measures, the majority of South Africans were proud of their country and could name a national achievement that inspired pride. Better-off South Africans tended to be happier and more satisfied with life but less proud, while the poor were less happy but fiercely proud of their country. Results suggest that belief in South Africa's 'rainbow nation' ideal may have assisted in boosting happiness during the transition to a stable democracy, thereby preventing alienation among the losers under the new political dispensation. Supporters of the ideal of the rainbow nation were more optimistic than others about the future of their country.