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Politics and literature, as two different areas, tend to be in harmony with each other, and have their inconsistencies as well. During the 1930s when h e participated in activities in the League of Left-wing Writers, Qu Qiubai was sandwiched in a self-identity of his two capacities as statesman and literary ma n. It is worth our thinking deeply about his contributions to new literature of that peri od as well as his deviations in cognition.
The traditional Chinese intellectual culture created and unde rtaken by literati or scholar-officials had a change in the end of modern times. Due to an impetus from urban intellectuals, there emerged a modernization of knowledge. On the one side, objects of knowledge changed and a pursuit of particular knowledge itself as a science received a social common recognition. On the other, it follo wed a transformation from gentleman to scholar and professionalization of learning. The cases of Yan Ruoqu and Zhang Xuecheng were two excellent proofs of the development of Chinese academic knowledge from pre-modern to modern.
The change of values which occurred in modern China, a course developing ideologically around the controversies on such categories as "Heaven and man, " "group and individual, " and "righteousness and profit" (or "profit a nd desire"), was closely related to a transformation of the traditional learned class into mo dernized intellectuals in social life. From Gong Zizhen onward, who lived in the late per iod of the Qing Dynasty, heretics of traditional scholar-officials, "intellectuals in treaty port cities, " returned students and students in new-type schools, became principal members of value reforms one after another. With a division of traditional men o f letters and a renewal of values, scholar-officials declined and even disappeared, while new-type intellectuals came into being.
The history of historiography is a new branch subjec t in the science of history, which appeared in China in the first half of the twentieth century. In the process of its formation and development it has embodied the increasingly self-conscious and self-disciplined characteristics of contemporary historiograp hy in a considerable degree. This paper tries to sort out essential threads of the proce ss and make a preliminary analysis of its developmental features, achievements and theoretical significance on the construction of contemporary historiography.
Ever since the Provisional Government of the Repub lic of Korea was established in Shanghai in 1919, it obtained sympathy and support from the Chine se people and government. After the Provisional Government moved to Chongqing, following the outbreak of Anti-Japanese War, the Chinese government helped the Provisional Government to set up the Guang Fu Army and win over recognition of Korean independence in the international society. However, this target was not f inally achieved, due to the interest conflicts in Far East among U.K., U.S. and the Sov iet Union.
China experienced its "time of transition" in ea rly 1900s. Changes within the society, "symptoms" of the Qing dynasty's last days, and invasions of foreign powers after 1840, resulted in its turbulent situation. Under such a soc ial background, a popular revolt during the late Qing period was a continuation of the traditional civil commotion since its causes, goals, manifestations and slogans could be found in precedent rebellions of all past dynasties. The modern social transi tion and influence of Western countries, however, provoked various new popular revolts.
The essence of redefining Europe is to redefine its border. The categorization of Russian civilization arouses discussions once again in the background of European eastern expansion. In Europe there are two opposite perspectives, one pessimistic, the other optimistic, towards Russia; however, neither Russia nor Europe wants to draw a wrong line again as their border. The Russian and European relations have already had a new legal framework, but there is a long way to go towards a common European homeland.
Jean-Francois Lyotard is one of the best-known post-modernists of the day, and the book of The Post-modern Condition is his most famous writing. Taking the legitimacy of science as the theme of the book, Lyotard has criticisms of foundationalist, universalist and essentialist conceptions of science. He makes a profound analysis of "speculative narratives, " "liberation narratives" and "technical narratives" in modern science and puts forward his own post-modernist conception of science.
The contemporary philosophy of science influenced Alt husser's philosophy deeply. In his interpretation of Marx' philosophy a series of his ne w ideas are all stamped with the brand of modern philosophy of science, especially of Bachelard's proposition of "the revolution in cognitivism" and Kuhn's view of "the wholeness in a theoretical change." This is not only embodied in his borrowing some of their concepts, but also in his approaches and theoretical frameworks.
The integration of community service resources for t he aged means to combine all kinds of service resources that can meet demands of the aged. Based on an introduction to the current situation, achievements and problems of such an integration, this paper puts forward a comprehensive proposal not only for a fur ther integration of communal information resources, hardware resources, human resourc es and financial resources, but also for a promotion of innovations in the idea, sy stem and mechanism of the integration of communal service resources for the aged.
老龄弱势群体是弱势群体中的一个特殊群体, 他们普遍面临较为严峻的经济、医疗和护理等方面的困难, 急需政府救助和社会援助。对上海市老龄弱势群体现状及其问题的分析表明, 有关部门应当从宏观和微观两个层面积极寻找解决老龄贫困问题的现实途径
The increase rate of a Chinese farmer's income has been a sustained drop for recent years, which is converse to our macro-economic environment. Ther e are many causes underlying it, and the in-depth cause accounts for the system is sues. One of them is about unclear property relations between farmer and farmland syst em, which leads to a big loss of land and funds in the course of requisition of land and a loss of farmers' fields and jobs. The second is about the residential system wi th a division between urban and rural areas, which prevents the majority population o f farmers from flowing into cities. That is the reason why they work in a few fiel ds for so long a period and why the agricultural production is so extremely small-scale d and inefficient. The third one is about the two different public product supply syst ems between urban and rural areas, which means the government provides public produc ts for urban residents, while rural public products are provided by farmers themsel ves, thus burdening the farmers and reducing their income.
网络经济虽然从本质上来说是全球性的, 但是其发展过程所呈现出来的区域性特点却是不容忽视的。传统经济活动区域性分布的基础理论已经不能完全解释网络经济发展过程中的区域性特点, 因此, 应对这种经济事实进行更深一层的理论探讨
There are two juxtaposed tasseled cingulums inside t he middle part of horizontal bars at the front of No. 1 copper buggy which was excavated in Qin Shi Huang's mausoleum. Only such a cingulum was named as the "sui" that was mentioned in ancient Chinese literature.
Up to now there is hardly text analysis of the conte nt of "Confucius says" that appears in the popular version of the Appendices to the Book o f Changes, because those annotators and commentators have almost without exception paid the ir attention for ages only to the words, phrases and sentences. Rarely were modern translations and annotations of The Book of Changes and its Ap pendices published in the last two decades that would make textual analyses of the passages that were believed to be Confucius' words. The textual research tries to collect together those passages clearly marked with "Confucius says" in the popular version of Append ices, and analyzes Confucius' comments and expositions of The Book of Changes more deeply, thus showing that the content of this aspect represents a quintessential and brilliant part of Confucius' thought, which deserves our attention.
The category of animacy consists of two sub-categori es of animacy and unanimacy, both of which manifest themselves differently in vocabulary and grammar. In a lexemic stratum, the animacy category manifests itself mainly as a n antagonism between lexemic units. In a lexical stratum, it shows an antagonism between affix and word-formation. In a grammatical stratum, it displays an antagonism between with and without substantive marks and between masculine and feminine words. In addition, it manifests the proficiency of acting mainly as a key case or periphery case. In a syntax stratum, the animacy and the degree of anima cy of substantive words and predicate words put a macro restraint on the word order as well as a micro restraint on the syntax composition.
The important thought of "Three Represents" is a major development of the Marxist materialist interpretation of history. It is requisite to fix a theoretical position of the important thought in the perspective of Marxist methodology and world outlook. The important thought of "Three Represents" is a unity of general and specific programs, a logical unity of historical experience and realistic demands, and a centralized expression of the Marxist theoretical character of keeping pace with the times.
The most essential aspect of the constitution is to protect citizens' basic rights. To ensure citizens' basic rights, there is just a control of the state power and a so-called limited power government. Historically, the constitution was produced from the need of guaranteeing citizens' basic rights. Its development and maturity signifies an improvement of the guarantee of citizens' basic rights, and the qualitative and quantitative unity of the guarantee is a mark of the constitutional developmental level. Logically, the guarantee of citizens' basic rights is also a fundamental measure of all constitutional values including liberty, efficiency and order. When governing the state in accordance with the constitution and further promoting China's socialist rule by law, we should take the guarantee of citizens' basic rights as an essential starting point.
Our administrative regulations and rules, especially those related to international trade after Chin's entry into the WTO, must be made open or informed through right procedures. Those rules, however, still have many problems in their wording at present, such as involving superfluous items, surmounting limits of legislation, ways of wording lacking in standardization, and surpassing levels of legislation. Although our Regulations on the Procedure of Formulating Administrative Rules were enacted in 2001, it is still necessary to make further inquiries into the formulation of administrative rules. This article puts forward some relevant measures from such aspects as the way of control, due orientation, rules of formulation, and social participation in the process of formulating administrative rules.
Canada is one of the countries in which the Act of Open Information has been enacted. The Canadian people have a right, according to law, to ask for their government to open public policy information to them. Canadians, actually, have had their long and hard stories in struggling for opening information, but now Canada has become advanced in opening information in the world from a typically conservative and conventional country. The case is not only helpful for us to understand Canadian changes in government policies, public opinion and media when formulating the Act, but also very useful for our reference when we are to set up a Chinese system of opening information.
According to Durkheim, the collective life in religion and the collective consciousness and mind based on it are very important. In essence, the religious life is a collective life, which means the interval between religious gatherings should not be too long. The reason why the regular collective life should be maintained lies in that there is fundamentally a demand of keeping religious morals and ideals. Chinese religions, however, are obviously short of collective consciousness and spirit. Neither Taoists nor Buddhists have a strictly fixed collective life. Moreover, polytheism crumbles such a possibility indeed. Furthermore, owing to a lack of encouragement under higher aims in the collective life, Chinese religions are simply satisfied with utilities without a pursuit of morality and ideal.
Facing problems and awkward predicaments of modernity, there are philosophical reflections and criticisms as well in the tradition of Buddhist thoughts. To the dilemma of Western modernity, Buddhism advances a series of critical solutions based on its own "rationality". Their core is to reveal that the so-called Western "modern ego" is only an illusion and the modern Western rationality itself should be "disenchanted" as well, thus realizing a kind of true ego and freedom and presenting a meaningful world. The dialogue between Buddhism and modernity presents a confronting tension. On the one hand those Buddhist thinkers are attracted by the Western enlightenment movement that achieved a number of accomplishments in science and democracy; on the other, some of them are much concerned about the crisis and illusion of modernity. It is such a conflict or tension that may be helpful to build a kind of modernity based on Chinese own traditions and to solve problems on modernity confronted by modern people.
Malimasha is a kind of ancient minority characters merely used by about 100 people in Tacheng Town, Weixi County, Yunnan Province. According to its motivation, its origin and formation can be elucidated. Malimasha is not a branch generally acknowledged by some scholars, but rather a variable of Naxi writing. Only a few Malimasha characters were created by the local Naxi people, which mainly belong to pictographic or self-explanatory characters, and no pictophonetic characters have been found. Moreover, just a very few characters came from Chinese or Tibetan characters. Such an elucidation may have a reference value to the issue of loanwords in the study of character spread.
Scholars under the Qing Dynasty gave high praises on the Ming-Qing novel structure, but later scholars not. The analysis of their differences may expose an important feature of Jin Shengtan's comments on novels, namely, commenting on a novel structure in the writing style of argumentation. In his work, Collected Ancient Articles for Talented Scholars, Jin mainly chose and commented those argumentative articles, paying little attention to their narrative devices. Similarly, Jin Shengtan used to neglect narration in novels and tended to comment on the novel structure with tactics of argumentation. Owing to such an essential feature, it is fundamentally wrong to use Western or modern ideas of narration to explore Jin Shengtan's structural criticisms.
A common sense of "human feelings" is consciously contained in writings of the six first-rate prosaists of the Song Dynasty. Derived from The Book of Rites, the idea of "human feelings" is greatly enriched by the six famous prosaists in their thoughts and works. In their eyes, "feelings" can be regarded as the essential property of human beings, and a concrete and ordinary existence reveals the fundamental significance of human life. As a result, their writings are full of a kind of intellectual and cognitive enjoyment that is embodied in their idea of human feelings, which becomes an inner force to push their prosaic orientation forward and form their unique prosaic style.
In view of some misunderstandings of Wang Guowei's theory of "academic independence", this paper points out that the deep implication of Wang's idea of "academic independence" lies in his rejecting a "non-academic" tendency that stresses superiority of value judgments in scholastic studies. Through an analysis of Wang's understanding of "academic", this paper tries to expound the mission of Wang's theory of "academic independence" from three angles of learning independence, scholar independence and method independence, and shows its significance on Chinese modern academic enlightenment and on reality.
There are two aspects in the inner construction of Bloch's "hope aesthetics". One is a wish at the level of inner instinct, and the other an anticipation at the level of utopia. The hope, viewed from temporality, is a utopia that is open to the future. Futurity, on the level of inner instinct, is a basic starting point to discover the inherent and inevitable tendency of utopia from an angle of human nature. Art is a bridge between present and future, and a specific function of anticipation. The realization of anticipation needs an enterprising and optimistic position. In the process of its fullness, attention tends to constantly change its forging orientation.
The system of the Christian Era consists of "Christian Era"and "Before the Christian Era".It went through more than 1000 years from its initial establishment to final accomplishment and accompanied a course of the rise and fall of Christian History. As a unique way of numbering the years that could best embody characteristics of Christian History, the Christian Era was put forward with an enhancement of Christians' "consciousness", and was set up in the wake of maturity of Christian History. The "Before the Christian Era" was put forth and popularized as an auxiliary means when Christian History's chronological system had bogged down more deeply in crises. It hastened the decline of Christian History though it made the way of numbering historical years convenient and promoted studies of ancient history.
All kinds of social conflicts in the rural area of Jiangsu and Zhejiang provinces reached an apex in the late 1940s. The economic collapse intensified not only the confliction between various social strata but also the antagonism between rural society and state power. Facing the absence of elites in rural society, the failure in reconstruction of the local administrative system organized on a household's basis, and the power expansion of local despotic landlords and small-scale separatist regimes, the state power had to resort to military violence more frequently. However, all the state power's efforts failed to achieve an effective consolidation of rural societies and to hold back the disintegration of the social system in rural areas.
The migration is an inevitable social phenomenon in a city's development, and has its own changing tendency. The early settlers in Shanghai in modern times were mainly from Fujian and Guangdong provinces. However, they were soon replaced by those from Jiangsu and Zhejiang provinces. The occurrence of such a change was closely related to the Small Sword Society uprising. It gave a fatal blow to the development of former settlers. As a result, they had to change their immigration route and then went to some countries south beyond the South China Sea as a better choice. Relying on their advantages in geography, customs and business, those from Jiangsu and Zhejiang became a major part of migrants in Shanghai. Meanwhile, the Small Sword Society uprising brought about changes of Shanghai's concession structure from separate to mixing residence of Chinese and foreigners. It also brought about a development of the concession, thus making Shanghai a chief gathering city for migrants and quickening the speed of migration to Shanghai.
The rickshaw, which was introduced into Shanghai in 1874, in a degree, went beyond those old fashioned conveyances such as a sedan chair and the like, owing to its mechanic structure with cheap, quick, convenient and laborsaving features, thus improving the urban public traffic greatly. Though its special advantages made it still play a part in Shanghai's public traffic even after the introduction of automotive motorized vehicles, its abolishment was a necessity of history, since it was just a kind of vehicle that was dragged by manpower. However, the abolishment of rickshaw was destined to go through a hard course under a distinct social background of modern Shanghai.
Each country has its sovereignty to apply the exchange rate policy, which is widely used to adjust macro economy nowadays. In Japan and Korea, their governments had made their national currencies depreciated greatly so as to develop their economy at a high speed. The tendency of economic globalization, however, requires the international society to coordinate the exchange rate policy in order to stabilize world economy and promote international trade. The public opinion in favor of an appreciation of RMB indicates that the international coordination has extended from developed to developing countries. This is an important turning point. The existing coordination system of the international exchange rate policy has revealed its own limitations, and new international rules are required. The main trend of the international exchange rate policy is to set up an international organization and a general agreement for the exchange rate policy on the basis of equality.
Owing to the risk aversion (hard credit risk constraint) and deposit preference of state-owned commercial banks, their credit supply is not sufficient, deposit demand is too big, and balance of their deposits to loans is enlarging. As a result, the transmission mechanism of credit channel of our country's monetary policy is not smooth under a condition of interest rate control. We should improve transmission mechanisms of the credit channel.
From the Qin and Han to the Sui and Tang dynasties the vast, unified empire system in the history of China went through its first complete circle from establishment, consolidation, collapse to reconstruction. In the circle there were so many similarities between the Han and the Tang that these two dynasties have usually been regarded together as the Han-Tang. Actually, there existed a lot of distinct differences between these two great dynasties apart from their inherent continuations. Through a study of those similarities and differences, we may discover further more characteristics and laws in the development of ancient history of China.
During the early Eastern Han Dynasty the ritual system of emperors' ancestral temple (AT) mainly followed relevant systems of the Western Han. There occurred some changes after some discussions on the AT ritual system in the nineteenth year of the reign of Jian Wu, including substituting the system of "separate rooms in the same hall" for the separate hall system practiced before, and abolishing the AT disestablishment system. All emperors' temples of the Eastern Han were honored with the title of "Zu" or "Zong" except for those of emperors Shang, Chong, Zhi and Ling. The preceding AT ritual system was not resumed until Emperor Xian Di who adopted CAI Yong's suggestion.
As a great master of Han Learning and an important exponent of the predominant academic school of thought during the reign of Qian Long-Jia Qing under the Qing Dynasty, QIAN Da-xin was never a little Confucian who was just preoccupied with textual criticism. His bounteous theory of literature, overflowing theory of history and profound theory of 'principle' were all imbued with a strong 'spirit of the time'.
The Chinese nation is adept in summing up historical experiences and attaches great importance to historical education. Those far most ancestors' initial historical consciousness and their spread of historical knowledge were sprouts and sources of traditional historical education in ancient China. The primeval historical education was carried out by means of orally passing on historical knowledge. Its main contents included historical myths and legends concerning social practice and life. Its instructive significance consisted in transmitting historical knowledge, carrying forward fine traditions of ancestors, and inspiring people's spirit and will. Such a kind of primitive historical education had striking features of times.
On the basis of reflecting the integral characteristic and orientation of grammar study in the 20th century, this paper predicts inevitable developments and choices of modern Chinese grammar studies in the 21st century from an angle of the subject connotative structure. We should separately emphasize the semantic interpretation grammar study, and define and develop the information-bearing parsing grammar study, while continuing to strengthen the formal construction grammar study. As a result, a tri-dimension grammar world can be formed. Meanwhile, we should stress its theoretical and applied studies, that is, when paying attention to revealing linguistic applied features, we should enhance our studies on issues of applied grammar such as its theories, orientations, approaches, achievements and areas as well.
The study of the nature of Chinese characters has a close relation to the understanding of the present stage of evolving Chinese characters. The issue, from the very beginning, tended to be discussed within a framework of the Western theory about the three-stage evolution of a writing system, and continued along with various evaluations of Chinese characters throughout the twentieth century. It was only after the 1950s that the nature of Chinese characters was understood from the angle of linguistic units that writings copied.
The transformation of farmers into townspeople is the most profound aspect in the whole process of urbanization. With accelerated developments of urban and rural integration in large and medium cities of our country since the middle 1990s, there has emerged an appearance in some developed regions that the scenic urbanization is divorced from the farmers' citizenship, which makes the importance of the transformation more conspicuous. Actually, there exists a close relationship of mutual dependence between the transition of urban space structure and the transformation of farmers into townspeople. It is exactly the development of urban and rural integration that promotes the reconstruction of social space structure to change from a scattering pattern to a space system, catalyses the social space flow altering from regional solidification to space opening, and urges the government of social space from regional segmentation to linkage. These great changes show profoundly that the transformation of farmers' citizenship is not only a social progressive process of urban and rural integration, but also a space transitive process of urban formation.
The transformation of farmers into townspeople is a complex social systematic project. It is not only a transformation of farmers' social status and occupation (non-agricultural transformation), nor merely a regional transference of farmers' resident location (urbanization). It includes a series of changes in role consciousness, ideology, social rights, behavior patterns and modes of production and life, and it is an integral process in transition from a role of farmer group to that of urban resident group. Like agricultural modernization and rural urbanization, the transformation of farmers into townspeople will produce a positive and great influence upon the building of our country's integration of urban and rural areas.
China tended to put little trust in international organizations before and even sometimes repelled them. The main reasons lie in China's bitter experiences in history, ideological separation and cultural differences with other countries. All this caused a difficulty in China's real participation in international jurisdiction. China's attitudes are quite different in its observing, executing and legislating the international jurisdiction system. As a major developing country, China needs to make more efforts to open up its mind, renew ideas, innovate theories and apply them freely so as to be in further harmony with international society.
After the Cold War Russia lost its status of hegemony, but it has not yet found its national orientation. Historically, its goal was to be a "participant" in traditional European international politics and to be integrated into Europe and then into the world. However, its orientation has been greatly impacted under globalization since the post-cold war. On Russia's part, a strong antagonism is manifested on its way to integrate itself into globalization and the West because of many frustrations it is encountering. Therefore, Russia is still in the dilemma of being melted into the West or returning to its own. Russia's future orientation needs to make further explorations.
Ferdinand de Saussure defines the concept of sign as a combination of signifier (significant) and signified (signifie). This paper points out the fact that the word signifier has never been used in accordance with Saussure's original definition, and attempts to explain its reason.
The principle of "not setting up written scripts" indicates the essential thought of Zen Buddhism. However, it is often misunderstood as "abandoning language" or "giving up logical thinking".In fact, its true significance, according to the viewpoint of prajna, is to regard Buddhist scriptures as sunyata, not as dogma. As a Buddhist thought, "not setting up written scripts" originated in Indian Buddhism, but as a famous saying, it emerged in Chinese Buddhism in the late Tang Dynasty.
Based on a house-to-house investigation into the rumor spread phenomenon in the SARS Incident of Guangzhou during March 8-9, 2003, our main conclusion is that the circulation channel of rumors is chiefly personal of human spreads. The core of those rumors was true, whereas most of their surface details false. The synthetic reaction of both produced such a situation in which the public sought to prevent this unknown disease, but they failed to take proper measures due to a lack of sufficient and correct information. Meanwhile, the public was seized with a panic. Once the truthful part of rumors was verified through an official channel, it became a "message". Those false parts were denied, but they still existed or disappeared in the form of rumors. The rumor played a role of "anti-power". It compelled the "authoritative" official channel to make open responses. The rumor, developing to a certain extent, already completely became a destructive force so that normal social life could not go on. At last, the crisis took a turn for the better. The government and media began to change their attitudes, making a lot of open reports about the disease. Thus, the "SARS Incident" turned to a new stage in which governmental departments took active measures for prevention.
“上帝”、“死亡”与“爱”是伯格曼一生钟爱的电影剧作主题, 他童年时代便养成的独特心理结构及人格对此有深刻影响。其剧作所显示的深厚人文关怀对中国电影艺术极具启发意义。
The paper discusses the use of terms in the study of the philosophy of language and proposes to distinguish the two terms of Linguistic Philosophy and Philosophical Linguistics, leaving the latter specifically within the field of linguistics.It also talks about the relation between philosophical linguistics and general linguistics and analyses the requirements for the philosophical speculation of language.
The yangge opera in the Yan'an base area in 1940s was reformed through politics. This was a case in which a folk art was remolded through politics. Such a reformation became a concrete form of the current discourse reconstruction. It has four characteristics: mundanity, ideologization of cultural signs, collectivizational operation, and mutual penetration of folk dialects and ideological terms.
Shanghai's tourism industry has a strong job capacity. Its flexible employment form has made great contributions to Shanghai's employment rate. Both macro and micro factors may produce influences upon tourism employment. According to certain statistics and mathematical model, it can be predicted that in following few years Shanghai's tourist employment will remain an increase tendency and reach its peak in the 2010 Expo. The government should take various measures to develop employment in tourism.
旅游起源于人类进步的手段所造成的人的片面化与人的全面发展的本质力量之间的矛盾, 是这一矛盾产生的“逸”的情感指向出游时的文化行为。从出离日常生活到对好奇心的极大满足和鼓励, 到对丰富、全面的社会关系的自觉追寻, 旅游作为旅游者的一种行为艺术、一种对日常生活的“倒错”、一种对存在的诗性把握, 正日益成为当代人类主要的创造性交往的生存方式和生存空间, 为构建人类完美的人生提供了演习的机会。
In October 1950 the Central Committee of the Chinese Communist Party initiated a "suppressing counter-revolutionaries" movement over the whole country in order to realize its central task of consolidating the new regime in cities. Shanghai, as the largest major city located on China's eastern coastal front, inevitably occupied a primary position in the movement. Owing to Shanghai's special position and complicated environments, the movement there was relatively moderate and slow-paced during its early stage. With repeated pushes of the central leadership of CCP, the movement in Shanghai experienced a "high tide" at last by the spring of 1951 as other parts of the country did. About 2000 "counter-revolutionaries" were executed within months. The "suppressing counter-revolutionaries" movement, however, failed to realize the goal to which Mao Zedong and the Central Committee of CCP had originally assigned. Moreover, the social reality revealed in the movement further strengthened Communists' sense of "existence of enemies everywhere." The beginning of the "cleaning up counter-revolutionaries" movement a few years later, as well as initiations of a series of other political campaigns, could be traced back to the "suppressing counter-revolutionaries" movement.
The Iraq War has provoked a conflict or crisis within the Atlantic Union led by U.S.A., which is characterized by multilevel and complexity. It finds main expressions in differences between America and the European Union led by France and Germany, and differences between major member countries and between new and old members within EU as well. The cause of the crisis is rather complicated, involving many factors such as changes of the world structure and European security situation, international political ideas, global strategic arrangements, member countries' actual interests and challenges of their policy changes to existing EU relations. The influence of the Atlantic Union crisis is far-reaching.
The achievement of the Confucian ultimate concern with immanent transcendency has received wide attention in its dimension of mind and human nature - morality - ideal personality; however, the source and development of its other dimension, that is, propriety - politics - ideal society, gains little attention. From pre-Qin Confucians forward, Confucius' belief in Heaven was particularized into his dual concern of "humanity" and "propriety" in its humanist development. And Mencius and Xun Zi, respectively, developed their theories in such two areas. It is helpful for our comprehensive recognition of the Confucian highly worldly thought of ultimate concern to examine those historical theoretical changes of ultimate concern.
In modern Chinese philosophy Professor Zhang Dainian was an advocate of "analytical materialism." His notion of "ultimate reality" (ben ti), however, was different from that of philosophers in Qinghua School of Realism who emphasized the importance of logical analysis on the one hand, and different from that of his contemporary New Materialists on the other. His notion of "ultimate reality" is a unity of principle (li) and matter (wu), and a unity of "the ultimate" (ben) and "the ideal" (zhi). It is a creative synthesis of various conceptions of ultimate reality in Chinese and Western philosophies. It reflects his attempt to transcend both Qinghua School of Realism and New Materialism.
Hume's question is about rationality and justification of inductive reasoning. Its core is: Whether and how is universal, necessary and scientific knowledge possible? Feng Qi gives a new and original answer to it by his summing up and absorbing predecessors' positive achievements. In his opinion, people's cognitive ability can obtain scientific knowledge of universality and necessity, and thinking forms provide logical guarantees for acquiring such knowledge. Such guarantees include two aspects. First, the space-time form and logical categories provide a logical guarantee for people's obtaining universally valid knowledge. Second, those basic principles of formal logic and the general acceptance principle of dialectical logic provide as well a logical guarantee for grasping universally valid knowledge.
According to Feng Qi, self-consciousness constitutes self-identity, and free personality is true personality and only belongs to the spiritual subject. Meanwhile, he stresses that ego is a union of body and mind, a union of self-consciousness and self-existence. The free personality obtains its ontological meaning in the creation of values.
The development of small cities and towns has always been a big issue in China's reforms. Since 1997 the reform on the household registration system of China's small cities and towns has made progress at a good pace, which plays a positive role in the urbanization of rural population. However, farmers do not have great enthusiasms for applying for their residence permit in towns as it is expected. On the whole, the restrictions on residence registration in towns are relaxed with its appeal gradually becoming weak. The current urbanization of Chinese rural population has entered into a new developmental stage in which relevant systems that come in a complete package must be reformed. In such a new situation it is necessary for us to reconsider the big issue of small cities and towns in the perspective of scientific development, thus bringing them into full play in our overall planning of urban and rural developments.
The theory of polarized development is one of the most important theories in studies of regional developments, and frequently used by many countries, including developed countries, to formulate their regional development planning. The practice of polarization development strategy in Shanghai's Pudong New District has made the district become a convergence place of various productive factors such as capital, technology, labor force, enterprise and industry. Meanwhile, the polarized development makes population, as the most active factor of social and economic activities, largely move to Pudong New District, and forms the population spatially gathering, redistributing and residential difference of various groups. It also produces many social effects such as community reconstruction, social polarization, social segregation and stratum contradiction. These social effects will influence social and economic sustainable developments of Pudong New District.
Based on the fifth census, we use the core-periphery model to inspect the migration among cities in the Yangtze Delta megalopolis. It is known that dynamics of agglomeration and diffusion in the megalopolis manipulate developments of cities. The strength of agglomeration is a major force in the megalopolis, and the pursuit for economic benefits is a basic reason for population clustering. Meanwhile, the inter-city dispersion is mainly a non-class diffusion. Also, dynamics of population in the periphery differ between north and south. The north in the Yangtze Delta has a denser interaction with the core than the south. But when applying the gravitation model to analyze the spatial interaction, we find that the decay of distance friction between south and core is smaller than the north, which indicates that the relation between south and core is increasing. In intra-cities there is a dense population flow, and the population urbanization and the migration between blocs are two main trends. Some policies should be adjusted to fit an integral development in the megalopolis.
The 1920s and 1930s was an important period in which modern peasants left their home villages on a large scale. Through a typical survey of Jiangsu Province, this paper seeks to explore the relation of peasants' leaving their home villages to revolutions of modern rural conventional ideas, based on an analysis of its impact on peasants' conventional values and its remaking of their ideas of clan and family, and to grasp their multiple, complicated mentalities on their way of modernization and transformations of their social mentalities.
Chinese poetics is a part of Chinese cultural spirit. If our contemporaries just use a modern, divided and independent theory of pure literature to understand it, it tends to lose its truth. Shen Zengzhi (1851-1922), a well-known poet, had a most profound understanding of academic, cultural characters of Chinese poetics. Through analyses of the connection between transformations of poetical history and academic culture and between poetical creation and Confucianism and Buddhism, we may apprehend internal trends of Chinese learning and reconstruct our cultural recognition of poetics so as to enrich the general picture of the twentieth-century Chinese poetics.
In the development of Chinese love poetry there were two great transformations. One was from general lyrical to autobiographical lyrical, and the other was from amorous, vulgar to romantic, elegant. Wu Wenying made love poetry look on a completely new appearance by means of his abundant poems with autobiographical emotional outpourings and outstanding artistic expressions, thus realizing great transformations of love poetry. His poetry was significant to the development of love poetry, and is a window through which we may view the poetical art of the Southern Song Dynasty.
This paper aims at the problem of continuum and compactness of the formal aspect of causative construction in contemporary Chinese. First, subcategories of the causative construction are discussed, and it is shown that there are abundant lexical and analytic causatives in contemporary Chinese owing to a lack of morphological causatives. Then, different points of view on the compactness are introduced. Both formal distance and productivity can be taken as parameters of the compactness of the formal aspect of causatives. In this way the scale of formal compactness of causatives in Chinese is determined, which works as a base for a further study on the problem of the iconicity between syntactic and semantic compactness.
The event noun is a particular category in Chinese nouns. According to the statistics about syntactic distributions of prototype members in the large-scale corpus, we can see that the event category has a character of weak thingness and weak action as its cognitive cause.
In the history of modern times the parliamentary election was held in China for four times in 1909, 1912, 1917 and 1948 respectively, which resulted from introductions of the parliamentary thought into China. The figures introducing such an idea might be roughly classified into three: governmental officials, missionaries from the West, and distinguished personages. These intellectuals' recognition of Western parliamentary politics went through four stages. From 1840 to 1870 there were only its preliminary introductions, just some knowledge and no inherited ideas. During the period from 1871 to 1895 it was regarded as having a function of rallying minds, involving some values. In the decade of 1895-1904 the theory of civil rights rose, stressing that the parliament was an expression of the people's power. And after 1905 the people required the parliamentary idea to be put into reality.
Since the turn of Ming and Qing dynasties the development of Christianity has been deeply involved in the process of China's modernization to such an extent that the confluence of Christianity and China's modernization has profoundly manifested itself in the new methodology of Catholic mission, Protestant cultural educational project, theory and practice of Chinese reformation movement, and even in peasant uprisings such as the Taiping Heavenly Kingdom and the Boxers (Yihetuan). In the beginning of the 20 th century Christianity was consciously or unconsciously engaged in various activities such as the New Cultural Movement, debates on religious issues and the national salvation to shape China's modernity.
The establishment of society plays a crucial role in the consciousness of modernity. In modern China the category of society has become another idolatry in the intellectual circles since the nation-state discourse was quitted, and its world outlook basis is the modern conception of axiom. The axiom, displaying itself as public opinion, is an ideology of society per se, legalizing collective wills and desires and drawing individuals' self-identity to their dependence on others in society. Hence, the category of society as well as its ideology of axiom in modern China manifests its characters in tensions with individuals. The criticism of it constitutes another aspect of Chinese consciousness of modernity
The establishment of ideas about the individual's independence, freedom and rights in the intellectual and cultural world is an important aspect and mark of modernity, as well as a central topic in the Enlightenment world since Western modern times. Since China's modern times, the consciousness of individual emancipation requiring breaking through the bond of conventions and the consciousness of salvation in pursuit of a prosperous and strong nation by means of the individual's efforts to improve himself have prompted an initial formation of the modern conception on the individual in the elite intellectual world. Its content mainly covers two interlocked aspects. The one, based on humanism, is to demand human liberation, affirm human value and pursue autonomic and equal personality. The other, based on Western liberalism, is to demand human political liberty and democratic rights. In the former sense the modern Chinese conception of the individual is chiefly embodied in the idea of individual emancipation; in the latter the conception embraces such ideas as liberty, democracy and right internally, embodied in expressions of these ideas. It is helpful for a more profound understanding of the growth of modernity in China and its problems to sum up those intellectual resources.
The idea of individuality is not only a leading discourse that mainstream thinkers such as Chen Duxiu, Li Dazhao and Hu Shih held in the May Fourth Movement, but also one of important ideas of China's modernity. We may define the conception of individuality during the period of May Fourth in terms of negative and positive dimensions. The negative individuality means a resistance to patriarchalism and servility. The positive individuality is associated with rationalism in epistemology and utilitarianism in ethics. Views of individuality during May Fourth reflect a developmental course of consciousness of modernity from one respect. Those mainstream thinkers of that time have taken note of multiple implications and meanings of negative and positive individuality, which shows that Chinese intellectuals' understanding of modernity is deepening. Meanwhile, the disadvantages in the idea of individuality indicate some difficulties in the growth of Chinese consciousness of modernity.
In the turn of the late Qing Dynasty and early Republic of China a new classification for those ancient Chinese books and records began gradually to run parallel to the old method after its break through the framework of four traditional divisions of a Chinese library (i.e. classics, history, philosophy, and belles-letters) . With an introduction of Dewey decimal classification, the classification of ancient Chinese books turned to the modern Western book classification. Owing to a close relation between book classification and knowledge system, changing book classification was not an easy work. It was important in the transformation of the traditional Chinese system of knowledge to the modern Western system of knowledge, and also an important embodiment of the reconstruction of the Chinese system of knowledge in the late Qing period. Accordingly, the process of the substitution of Dewey decimal classification for the four-division classification was a process in which those books classified as four divisions would come under various disciplines in the system of decimal classification, and also a process in which the system of four-division knowledge would be integrated with the modern Western system of knowledge.
At the turn of the twentieth century Wang Guowei strove to engage in a dialogue with the world in new conditions of scholarly exchange, in an attempt to establish a “global scholarship, ” while scholars outside China saw in Wang an “authentic” Chinese voice and source of intellectual authority. Wang Guowei's pioneering work in the field of drama studies, his History of Song and Yuan Drama, was a product of these disparate historical forces. Examining the production and historical situatedness of Wang Guowei's drama studies will shed light not only on mechanisms of the production of modern scholarship, but also on recurrent themes in modern Chinese scholarship such as the notion of a “modern historiography” and nationalism.
The "folk" is one of key terms in folklore. The notion of "folk" developed in the twentieth century as the discipline of folklore did. The change implied the intellectual's position on folk. Owing to different specific circumstances, the implication of "folk" varied.
The theme of this paper is about the interconnectedness between epistemology and modernity. It focuses on the following three aspects. First, the scientific revolution in the 17th century constituted an immediate background for the rise of epistemology as the first philosophy in modern times. Second, in contrast with theoretical reflections on human knowledge in ancient times, the modernity of epistemology as first philosophy is highlighted. Third, the epistemological tradition since Descartes and some core ideas of Western culture are in a complex relation of mutual support. The conclusion is that there is a deep and internal relationship between epistemology as first philosophy and modernity.
Modern logic takes the criterion of validity as the source of its normative effectiveness. In fact, this criterion is not an effective method for evaluations of arguments in natural language. Moreover, in the respect of how to deal with issues related to the world of life, the neutrality of subject-matter, the ideal of formalization, the close-world assumption and logical monism, presupposed by the criterion of validity, all have some theoretical deficiencies. Therefore, it is difficult for modern logic to have a fruitful effect on the construction of and criticism at modernity.
In the early part of the twentieth century the historical stage pose of the utopian public intellectual was a wonder in Chinese society and history. In the beginning it was a producer and supplier of utopian ideas, and later became a spokesman and defender of ideology. The modern Chinese intellectual transformation from its utopian discourses to ideological discourses meant a break of the humanistic Chinese intellectual "spectrum." In history Chinese humanistic intellectuals had been safeguards and expositors of social ultimate values and purposes. Today, the modern Chinese intellectual should reestablish a connection with history, returning to its tradition as a value bearer. It is requisite for it to realize three transformations: 1) the transformation from an enlightenment attitude to an educational attitude, 2) the transformation from a "center-frontier" consciousness to a "watcher" consciousness, 3) the transformation from an orientation of political power to an orientation of social public spheres.
Since China's reform and opening up, people have gradually enjoyed a kind of “modern” marriage that involves various patterns from love to sex and to an extramarital affair. It seems to be a social advance. On the contrary, some of the subalterns still have their so-called feudal marriage such as marriage by exchange and marriage by purchase, which seems to be “backward” and “immoral.” In accordance with their states of existence, however, they tend to have no choice but the “feudal” marriage. One of their major moral aspects is “existence.”
By exploring how an international advertising company has transformed Fu Mingxia, a national heroine (an athlete receiving 4 Olympic gold medals), into an advertisement star, this paper deals with issues of how the consumptive ideology has been made in contemporary China and how international capital has taken part in the making of the ideology. The consumptive ideology has been taking a hegemonic position in current China. Its tough domination of our everyday life is calling for our immediate attention.
国家社会科学基金学术期刊资助入选期刊
