类型 状态报告
描述 源服务器未能找到目标资源的表示或者是不愿公开一个已经存在的资源表示。
Nowadays, the serious imbalance between technology and humanities and that between the capability to control things and the ability of self-control reminds us to think over the ignored issue of human nature. The major risk that human beings face today may come from humankind itself. Human nature means not only ideal possibilities but also limits to feasibility, which determines the scope of what human beings can expect and what we can do. Human nature can be good and human beings are moving towards good. Is it possible, however, for the humankind to achieve universal and infinite perfection? Infinite progress in a single direction has formed a modern "myth", which has prompted high and new technology to go beyond the scope within human control and the moral domain that human can bear. Hence, we shall consider an approach of periodic improvement and sustainable balance. We may accept primary universal moral norms to restrict our behaviors. We may also regulate our pursuit of values, eventually converting from the simple pursuit for the ability to control things or satisfy our material desire to the spiritual enrichment and development.
In a social system, there exist modes of heter-organization and self-organization, in both of which the data-intelligent technology may play an important role. In accordance with the idea that "the Dao follows nature (ziran)", the mode of self-organization can promote social harmony and free development of individuals better under normal social conditions. The data-intelligent technology will be a powerful means to realize "non-action" (wuwei).
In human communication, the use of speech is inevitable. Zhuangzi first notices the negative impact of speech and knowledge in this process. "Speech" and "knowledge" may cause "division" among humans and hence how to build reasonable relationships through communication becomes an issue we cannot ignore. Regarding "internally upright but externally adaptable" as the general principle, Zhuangzi distinguishes three aspects in communication:"being a follower of the ways of Heaven", "being a follower of the ways of man" and "being a follower of the ways of the ancients". Meanwhile, he attaches importance to the self-enhancement of individuals. The self is conceived as the starting point of human communication, which is involved with the understanding and cultivation of the self. In the elaboration of the "fasting of the mind-heart" (xinzhai), Zhuangzi probes deeply into the self, advocating "allowing your ears and eyes to open inward and thereby placing yourself beyond your mind's understanding consciousness". Living in the world, human beings involve with the "usefulness" in the broad sense. In Zhuangzi's view, "usefulness" can be divided into two types:the "usefulness" for others and that for the self. What is useless for others might be worthy for the self. Adopting the metaphor of a tree, Zhuangzi regards the "uselessness" for others and the society as the premise of realizing the inward value of man. In spite of its negative aspect, this theory shows its concern about the self.
In a period of social transformation, more and more people feel the inadequacy of the traditional distinction between righteousness and profit in dealing with issues concerning profit and morality. This paper argues that the crux lies in the dualism of the traditional paradigm and suggests to put righteousness and profit together with Dao so as to form a tripartite paradigm of Dao-righteousness-profit. Such a paradigm examines things from the perspective of Dao, shedding new light on righteousness, profit and their relationship. The new perspective from Dao will help overcome the limits of the traditional distinction between righteousness and profit and facilitate its modern transformation.
It is generally believed that the phrases of "xiali baren", "yang'e xielu" and "yangchun baixue" from SONG Yu's "Answers to the Questions of the King of Chu" in the Selected Literary Works (Wenxuan) refer to the titles of six verses, that is, "Xiali", "Baren", "Yang'e", "Xielu", "Yangchun" and "Baixue". Based on the new and old unearthed materials, it can be concluded that they are actually the titles of three ancient verses, that is, "Xiali Baren", "Yang'e Xielu" and "Yangchun Baixue". The traditional misunderstanding is due to the special habit of citing the names of these verses in the Han and Wei Dynasties. Clarifying the titles of ancient verses plays an important role in re-understanding the new folklore music in the Warring States Period, which also help us realize the comprehensive reform of the traditional music represented by The Book of Poetry (Shi Jing) in the Spring and Autumn Period and the Warring States Period.
U.S. forces in South Korea is one of the most important issues for the U.S.-ROK alliance from the cold war period to the post-cold war era. The disarmament or withdrawal of U.S. forces in South Korea is most controversial. During over three decades after World War Ⅱ, this triggered many controversies or even crises of confidence. It reflects the difference of strategic perception between the U.S. and South Korea:the U.S. often decided or proposed to reduce or withdraw the troops from South Korea based on multilateral considerations for global, Asian, and Korean Peninsula affairs; on the contrary, South Korea frequently viewed this as the signs of the decline of U.S.' security commitment for South Korea or U.S.' anti-communist determination in Asia and even worldwide. South Korea had no power of veto for the reduction or withdrawal of U.S. forces in South Korea in most cases. The primary reason for the failure of U.S. forces reduction or withdrawal is the disputes among different departments in Washington. Until now, the difference of strategic perception and the asymmetry of discourse right is still one of the basic features of the U.S.-ROK alliance.
Nuclear inspection was the most controversial and discussed issue in the Eisenhower nuclear test ban talks. It was also the main obstacle and challenge in achieving a nuclear test ban agreement in this period. Although nuclear inspection was an essential element of a nuclear disarmament agreement, the Eisenhower Government combined the ban of nuclear test with the cold war against the Soviet Union. Thus, nuclear inspection was highly politicized and alienated as a means of opening the door of Soviet society and an excuse for the U.S. to continue nuclear test. It became an instrument for fulfilling its strategic military, political and diplomatic demands and an attractive grasp of the cold war. The Soviet Union also took the ban of nuclear test as a means of the cold war against the U. S., insisting that nuclear inspection was unnecessary despite of some flexibility. Because of the inability to find out common ground, the talks were often mired in mutual recriminations, leading to ongoing disruptions and to a final failure due to the U-2 aircraft incident.
After Eisenhower came to power, he began to deploy nuclear weapons abroad on a large scale with the strategy of "massive retaliation". Unlike the cases with Germany and France, negotiations between the U.S. and Italy on atomic stockpile went smoothly, and the first nuclear components were stored in 1956. However, the storage did not dampen Italy's enthusiasm for nuclear weapons. On the one hand, it actively promoted cooperation with Germany and France in the research and development of nuclear weapons. On the other hand, it urged the U.S. to deploy the IRMB. Italy's favorable domestic public opinion also provided conditions for the U.S. and Italy to finally reach a missile deployment agreement.
"Folklore" in modern folkloristics is a collective concept based on mutual negotiation within the academic community of folklore studies, and this negotiation is also a process of academic construction. At the same time, this academic construction also determines that it can be reconstructed in a new academic context. While modern folkloristics presupposes that folkloristics should be "folkloristics of one country", the Japanese academic circle advocates "folkloristic of the world", which responses to the new reality of folklore life and folkloristics under globalization and thereby has become a new enterprise. However, we should also realize that new academic ethics is required in the co-operation and academic communication to pursue "folkloristic of the world" that shall go beyond any "hegemony".
Chinese folkloristics, with a history of more than 100 years, is meeting a new opportunity for development in the 21st century. Meanwhile, the existing traditional concepts, paradigms and methodologies of folkloristics seem to be incapable of confronting the enormous diversity of the common people's life and culture today. Therefore, "modern folkloristics" has become a significant academic topic in recent years. Comparing traditional folkloristics with modern folkloristics to summarize the basic characteristics of modern folkloristics, this paper claims that the growth of modern folkloristics in China must objectify "nostalgia" and "authenticity".
The research targets and theoretical methods of traditional folkloristics are limited in the modern context. Conforming to the development of times, Chinese folkloristics needs to construct new theories and methods to deal with the influence of urbanization, modernization and globalization as well as the new changes of contemporary folklore. This is the urgent task for the transformation of folkloristics. The significant changes of people's lifestyle in the age of science, technology and information call for the birth of modern folkloristics, which may not understand itself as a discipline, but new research on modernity. Modern folkloristics shall study the urban society of modernity and the lifestyle of the new social groups in the city.
The modern turning of folkloristics is essentially to shift the folkloristic perspective from the past to the present. This shift is not only a realistic demand for a convincing academic explanation for the life revolution due to social transformation, but also a way of self-salvation for folkloristics when facing disciplinary crisis. Modernity-oriented folkloristics needs to redefine the overall problem consciousness of modern folkloristics by reinterpreting the academic key terms closely related to modernity such as tradition, urbanization, internet technology, globalization, and everyday life. At the same time, modern folkloristics shall truly embrace everyday life at the most realistic level and give professional and profound explanations by fundamentally reversing the situation in which "survivals" are overemphasized in the past.
From the 1970s to 1990s, urban folkloristics was a hot topic in the field of Japanese folkloristics. It attempts to investigate traditional cities, urban sacrificial rites, urban legends, apartment blocks and residential areas, etc. on the one hand and explore the urban life of ordinary people from the perspective of personal history and individual experience on the other. Such attempts are still significant today. In today's society, the dual structure of urban and rural areas has broken up, and the phenomena such as globalization and informatization have been in full swing. However, this does not mean that folklorists can turn a blind eye to urban space, urban society and the life of urban people. On the contrary, it is necessary for us to go beyond the previous research paradigms and to explore new paradigms, theories and methods by discussing the folkloric urban studies, so as to explore the direction and problems of modern folkloristics. In this sense, cities are the "laboratories" for the development and transformation of folkloristics, and also the key to the shift to modern folkloristics.
A hot spot of folklore demonstrates to a great extent social changes in contemporary China. The publicity, collectivity and super space-time nature of folklore, the external environment change and the change of folklore itself are important reasons that cause folklore to become a social hot spot and a public opinion topic. A hot spot of folklore reflects the conflict of ideas between folk tradition and contemporary society, which is an important embodiment of human development in contemporary Chinese society. It is an important choice for folkloristic to meet the social challenges by studying hot spots of folklore, breaking through the disciplinary boundaries of folkloristics and improving the academic explanatory power of folkloristics for China's social reality.
The government's choice of the principle of property rights is not random, but the result of the dialectical unity of objective and subjective conditions, in which objective ones include productivity, the ownership of economy and property rights and the subjective ones the principle of productivity, the ownership of economy and the principle of property rights that the government adhere to. According to this theoretical frame and the author's previous related research, we can confirm that the Chinese government's adherence to the principle of taking public property rights as the main body in the new era is not only based on the basic principles of socialist political economy with Chinese characteristics, but also the inherence and development of the Chinese government's continuous adherence to the principle of taking public property rights as the main body since the reform and opening-up. Therefore, the Chinese government's adherence to this principle is theoretically reasonable, logically inevitable and practically effective. In addition, it has economic functions such as resolving the main contradictions in the socialist society with Chinese characteristics, perfecting the basic economic system of socialism with Chinese characteristics in the new era, strengthening, optimizing and expanding the state-owned economy, capital and enterprises, and ensuring the sustained, stable and healthy development of the non-public economy. Hence, we can conclude that deducing the idea that the "ownership system is neutral" from the awareness that "competition is neutral" is lack of logical necessity, though the "competition is neutral" as a principle has been become one of the key ideas in China's governance and administration at present; the claim that the "ownership system is neutral" is a false judgment in terms of both practice and theory.
Taking heavily polluting enterprises during 2012 to 2018 in China as a research object, this paper studies the relationship among environmental regulation, technological innovation and enterprise performance. The results show that environmental regulation has a positive impact on enterprise performance, and environmental regulation affects enterprise performance by promoting technological innovation, which plays an intermediary role in the relationship between environmental regulation and enterprise performance. Environmental regulation plays a more significant role in promoting the performance of environmental protection priority enterprises and environmental protection oriented enterprises than that of efficiency priority enterprises and efficiency oriented enterprises, and technological innovation plays an intermediary role in the impact of environmental regulation on the performance of the first two types of enterprises. Technological innovation and enterprise performance are significantly positively correlated, and environmental regulation has a positive impact on the performance of environmental protection oriented enterprises. The above conclusions have certain guiding significance for the government to formulate environmental policies and enterprises to carry out innovation activities and improve enterprise performance in the face of environmental regulations.
The risk of stock price collapse is the "obstacle" to the steady operation of China's capital market, which has been widely concerned by the academic circle and others. However, few studies on stock price collapse have been done from the perspective of corporate cash flow risk. Taking A-share non-financial listed companies from 2002 to 2015 as samples, this paper empirically tests the impact of cash flow risk on stock price collapse by using a dual fixed effect model. The results show that cash flow risk has a significant positive relationship with stock price collapse risk, that is, the higher the company's cash flow risk, the greater the stock price collapse. There is also a significant positive relationship between analyst coverage and stock price collapse risk, that is, the more analyst coverage, the greater the risk of stock price collapse. Analyst coverage reinforces the positive relationship between cash flow risk and stock price collapse, indicating that analysts do not play a role in alleviating information asymmetry. The conclusion is still valid after a series of robustness tests. The above conclusions not only reveal new factors of stock price collapse from the perspective of cash flow risk, but also provide empirical evidence for understanding the role of analysts in the capital market.
Cultural difference is an important factor affecting the performance of multinational enterprises. Based on a survey of 157 employees of multinational R&D enterprises in Shanghai, this paper empirically analyzes the impact of cultural value orientation differences of employees on individual innovation performance. The result shows that employees' cultural value orientation has a significant impact on their innovation performance. Specifically, low power distance, weak uncertainty avoidance, collectivism, flexible culture and long-term cultural value orientation have positive effects on employees' innovation performance. Furthermore, the layered stepwise regression method is used to examine the moderating effect of the cross-cultural interaction capability of the employees on the relationship between the cultural value orientation of the employees and their innovation performance. It shows that the cross-cultural interaction capability can significantly moderate the relationship of low power distance, weak uncertainty avoidance, collectivism, long-term orientation cultural value orientation and employees' innovation performance in a positive way. The above-mentioned study can theoretically enrich the empirical research on the differences in the cultural value orientation and management of employees in the Chinese cultural context. In practice, it can provide management enlightenment for the internationalization of Chinese R&D enterprises and the development of multinational R&D enterprises under the background of the rapid economic and social development in China and the construction of Shanghai as a global scientific and technological innovation center.
By updating and philosophically purifying Chinese classical concepts of yin and yang as receptivity and impulsion respectively, heart-mind （xin） can be understood as an emotional thing. This renewed or purified notions of yin and yang can make us better understand conceptual construction of functioning xin, which will lay the sentimental groundwork for xin, belief, desire, value, moral respect, rationality and irrationality. In this case, the Western concept of mind as well as the standard understanding of belief in the analytic philosophy shall be adjusted in a significant way.
“Generating” has three basic connotations, that is, creativity, process and vitality. However, if taking generating as its foundation, “generating” ethics and philosophy has to face three paradoxes: first, its creativity means creating something from something rather than nothing; second, its process is not merely a process but a process with being; third, its vitality stresses cultivation rather than nature. Chinese ethics and philosophy, characterized by “producing” through the unity of knowing and acting, is different from “generating”. Chinese ethics emphasizes “making” instead of “thinking” or “awakening”; it is neither from “rational thinking” of reason nor from perceptual “dispositions”. With its adherence to practice, it goes beyond the contention between “knowing-that” and “knowing-how”.
Since the modern times, China has gradually adopted the modern academic system that is marked by the classification of disciplines. Hence, the traditional ethical discourse is no longer the main “resource of moral knowledge”. While absorbing the Western learning and innovating the tradition, China’s moral transformation has developed both in theoretical construction and social reform. In the evolution from the paradigm of Neo-Confucianist “substance-function” to the paradigm of modern “ethics”, the discourse system of modern Chinese ethics has gradually taken shape. The innovation in concepts, values and methods constitutes the historical backdrop of the moral transformation in modern China. By translating Western works, YAN Fu et el. start the conceptual innovation in the modern ethical discourse so as to build the base of modern ethical system. The re-examination of the “relationship between righteousness （yi） and profit （li）” has initially formed the value system of modern ethics.
Although both LU Zheng-xiang and GU Wei-jun were outstanding professional diplomats in modern China, they had totally different fortunes in life. LU had experienced the trough period when China had the lowest international status in history and tasted the bitterness in foreign affairs on behalf of a weak nation before he dealt with a great many major diplomatic affairs in the late Qing Dynasty and the early years of the Republic of China. However, keeping a low profile, he bore responsibility and blame with great resilience. In contrast, GU Wei-jun enjoyed great fame and had a legendary life, which witnessed China’s rising in diplomatic affairs and climbing up towards a great power in the world. LU’s experience of participating in international organizations on behalf of China provided an important lesson for GU in modern times. Both of them attached importance to public international laws, spared no efforts to protect the national rights and emphasized the importance of defending Japan in the diplomatic strategy and fought continuously against Japanese diplomats in diplomatic battles. GU was a rare talent in diplomatic affairs, whereas LU represented the features of diplomacy of China as a weak nation in the late Qing Dynasty and the early years of the Republic of China. Their life experiences not only denote the shift from one generation to another, but also demonstrate the complex course and transformation of domestic politics and foreign affairs.
During 1924-1926, China witnessed a transitional period between two key historical times from the May 4th Period to the National Revolution. Under the stimulus of the drastically changing international environment, waves of discrepancies and conflicts took place in the enlightenment camp. The Modern Review camp and Yusi camp formed different cultural “customs” due to their different positions in the academic and cultural circle, and the conflicts between gentlemen and celebrated scholars broke out. Moreover, within the Yusi camp, ZHOU Zuo-ren’s disposition of a celebrated scholar and LU Xun’s character of a fighter had subtle differences. Thus, LU united radical youngsters to issue the journal of Mangyuan. The storm school comprised of youngsters in the post May 4th Period highlighted the “New Idea of Hooligans”, who attempted to replace the generation of their teachers and master the discourse power. These waves of conflicts provided bad examples for later non-stop “civil war of scholars”.
The establishment of republicanism aroused huge imagination space among intellectuals. With the idea of academic independence from politics, they asked the government to set up Hanxia Academy following the system of advanced Western countries to conduct academic awards and research. Strangely, the government established the Central Society for academic groups to meet the request of electing senators. Later, scholarship funds, the academic evaluation committee and the academic assessment committee were also set up to conduct academic evaluation. In the situation with no academic foundation at that time, the scholars’ wish of using the power of the government to achieve their academic evaluation goals, the government’s wish of using academic power to complete its political goals, and the government’s wish of starting academic evaluation through institutional design were all part of a premature system design. The fate of failure had been determined from the very beginning.
Language is a key factor in discourse construction and discourse in turn reflects the application of language. Language has the functions and features such as directiveness, dissemination, description, logics and ethnicity. If these functions or features are ignored in the application, “problematic discourses” may occur. For a long time, a major issue in the dissemination of Chinese culture is: What kind of discourse can be used to persuade the world? Obviously, China has got its unique discourse. The paramount purpose of Chinese discourse is to persuade the world. The key point is in what way or how to use language to persuade the world. Generally, there are two kinds of knowledge in social sciences, that is, local knowledge and universal knowledge. On the one hand, an oriental state has a long-term task of localizing social sciences since universal knowledge mainly comes from the West. On the other hand, local knowledge must be transformed into universal knowledge otherwise it cannot be accepted in the world. The dissemination of Chinese culture is also the process of transforming local knowledge into universal knowledge. For that reason, Chinese discourse must be suitable for dialogues, understandable and acceptable. In addition, we shall also avoid self-obsession, solitariness, paranoid and antagonism so as to master the skill of using replaceable cultural signs to conduct the dialogues and create a sound language environment.
Due to the differences and peculiarities in languages, values and ways of thinking among heterogeneous cultural systems, cultural dilution turns out to be unavoidable when inter-lingual translation is adopted as the sole means for information exchange. This is bad for the communication and dialogue between Chinese culture and other cultures in the world. This paper puts forward the concept of visual translation, analyzes its four core issues, and takes the translation of Three Thousand Years of Chinese Painting and The Ballad of Mulan as examples to describe how original texts are reconstructed via the interplay of words, graphics, images and videos to better the target readers’ understanding of Chinese culture. It reveals the importance of the interaction of multi-semiotic systems to the dissemination of cultural discourse. Meanwhile, this paper also intends to remind the subjects of dissemination that we shall reduce the negative impact of culture dilution to the least extent in order to create dissemination chains that integrate various visual symbols and promote the deep application of the visual translation strategy. In this way, the dissemination of Chinese culture and discourses can be appealing, approachable and suitable for dialogues so as to integrate Chinese culture into the world.
With the rapid development of the Internet and social media, the news industry has always witnessed a type of misleading reports that try to escape the condemnation of the industry and legal punishment. In a “misleading report”, the reporter can correctly understand the objective facts, but consciously uses the true statement in an insincere way to guide the recipient to misunderstand the objective facts in the process of news communication. Making use of the “codebook imbalance” principle in interpersonal communication, this kind of report conducts information manipulation so as to attract readers, persuade readers, and even mislead readers on the premise of not violating the news truth principle. According to Greis’ perspective of cooperative principle, misleading reports can be divided into three categories, that is, violating quantitative principle, violating relevance principle, and violating method principle. “Truth” has always been regarded as the most essential feature of modern journalism, but “misleading reports” show that “sincerity” shall also be an indispensable factor in considering journalistic professionalism.
As the social risks and people’s mental stress are augmented, mental problems like depression have aroused the attention of the government and society. From the perspective of people’s livelihood, this paper uses the CFPS2016 survey data to explore the impact of risk perception in the field of people’s livelihood on the mental health of urban residents with different social status. There are some relevant findings. First, the risk perception in the field of people’s livelihood has a significant negative impact on urban residents’ mental health, among which education and social security are the most influential. Second, the higher the social status, the higher the degree of residents’ risk perception, and the greater the impact of risk perception on their mental health. Third, although the disparity of mental health among people from different social status is narrowing with the increase of people’s risk perception, the residents in the higher social status still maintain a relatively high level of mental health due to the accumulation effect of income, wealth and other resources. In short, the impact of risk perception presents a new trend of both “stratification” and “de-stratification”. Based on this, some strategic suggestions can be put forward to improve the mental health of urban residents.
Examining COVID-19 pandemic control practice based on the theory of “vulnerability/ anti-vulnerability”, this paper finds that the despite of the strong support due to fast reaction of Shanghai government and grassroots community, robust health care system and active involvements of various social groups, those elder people who lost their only child still show physical and emotional vulnerability when they rely on medical care, life care and psychological care during this pandemic. For this concern, this paper makes following suggestions. First, the government shall improve relevant laws and policies and ensure their accessibility. Second, we shall actively take advantage of the positive role of communities, empower and activate social organizations, and make full use of professional advantage of social workers. While strengthening the government’s responsibility to guarantee the basic needs, we shall establish the mechanism of the “joint efforts of communities, social organizations and social workers” so as to build a social support network system oriented by social resources supply, enhance the resilience of the elderly who have lost their only child and reduce the vulnerability of those older people during pandemic in the future.
Social work organizations under technological governance are increasingly administrative. Previous studies focused on the administrationalization of the overall management, but ignored the administrationalization of service management. The case study of three government-funded social work organizations in Shanghai aims to examine how social work organizations interact with the government to form a standard condition in the context of service outsource. The results show that social work organizations have demonstrated a strong trend of standardization, which is reflected in the convergence of management structures, the normalization of targeted purchase of services, and the technicalization of service provision. On the one hand, this has improved the efficiency of social work organizations to better meet the needs of the government. On the other hand, it has brought about challenges related with technical governance: structural inertia, administrative efficiency and multiple management, which affect the professional development of social work.
High mobility and individualization of relationships has undermined the foundations of China’s social order, and also has posed enormous challenges to grassroots governance. Taking the practice of petitioning social workers in S City as an example, this paper analyzes the operation mode and implementation mechanism of social forces’ participating in grassroots governance from the perspective of “informal relationship” reconstruction. The results show that the state is moving from the front to the back in the grassroots governance, mobilizing the emotions of social members and rebuilding social relations through social forces to achieve the goal of governance. Based on this, this paper puts forward the concept of “flexible governance”, and discusses its value, function and possible predicament to bring theoretical base and reflection to effective grassroots governance.
There is still some controversy over the effect of enclaves on migrants’ economic outcome in post literatures. Exploring this issue against the background in China helps to expand domestic demand for the “double circulation” strategy in the post-pandemic era, and also satisfies the essential requirement of the development of new style urbanization. Basing on the data of migrant workers in CLDS （China Laborforce Dynamic Survey） database, this paper conducts empirical research with the endogenous transformation model and tries to make clear the true effect of enclave on migrant worker’s income and its mechanism. The results show that enclaves increase immigrant workers’ hourly income by 50.8%. Although enclaves hamper the improvement of local skill of immigrant workers, they gain more spillover of human capital and supporting of social network. Moreover, the positive effect is more evidently in low-middle and high income, male, high-skill and self-employment migrant workers, with social network playing an important role. The findings help to understand better the role of enclaves such as villages and run-down areas in cities in the citizenization of migrant workers. Hence, we shall ameliorate the living conditions of migrant workers and promote their integration in cities, which is significant for policy-making.
Population and housing are among the keys to the high quality of economic development and social harmony and progress. By analyzing the dynamic change law of the correlation between fertility rate and housing price, this paper argues that the policy of adjusting the fertility of different groups has more bi-directional policy meaning of the coordinated development of population and economy. This paper selects the data of average housing price and birth rate from 2000 to 2018 with a long-time chain, and uses the rolling window causality test method of boot-splitting sample to test. The results show that the two-way influence of fertility rate and housing price is time-varying. The final effect of fertility rate on housing price depends on the game result of wealth effect and crowding out effect. The rapid rise of housing price has a significant inhibiting effect on fertility rate in a specific period of time. Relevant government departments can take appropriate measures for urban people of childbearing age and rural residents with and without a house, including appropriately relaxing the purchase restrictions for people of childbearing age having a house or the ability to buy a house, granting them preferential loan interest rates and housing reconstruction subsidies. We will build commercial housing with “stable rent” in line with local conditions, and provide rent and purchase discounts for people of childbearing age according to the number of children they have. We shall also improve the flexible homestead allocation mechanism in rural areas to break down fertility barriers.
The process of modernization in China is called as rushing out from the “Historical Three Gorges”. The CPC has a firm will to realize modernization. During the new democratic revolution, CPC targeted at building a modern China and set up a historical platform for modernization. The 3rd Plenary Session of the 11th Central Committee of the CPC restarted the journey of modernization. DENG Xiao-ping boosted China’s modernization in the following three aspects: first, rectifying the name of modernization; second, taking the developed countries as the frame of reference of modernization and pointing out catching up with the times as the aim of reform; third, admitting the particularity of China’s situation so as to propose the road to socialist modernization with Chinese characteristics. In the new era, XI Jin-ping follows the firm will of modernization and strives forward after inheriting several generations of leaders. On the one hand, in the wide-spread trend of anti-globalization, he insists on globalization and the idea of opening up firmly; on the other hand, in face of the internal trend that “modernization equals westernization”, he distinguishes modernization from westernization by sticking to modernization while denying complete westernization. Meanwhile, XI regards the modernization of the state governance system and that of the governance capability as integral components of socialist modernization.
The historical practice in the past century has constituted CPC members’ spiritual genealogy with rich connotations. The CPC members’ spirit is based on the red gene, which has endowed the Party members with basic spiritual hues and deep connotations. The red gene in the spirit of CPC members is characterized by the affinity to people, the fighting spirit, the stress on practice, and innovation. The affinity to people provides the power to never forget the mission and the original intention in the past century. The fighting spirit ignites great fighting power needed in the great fight against hardship. Adhering to practice lays solid foundation for great success in leading Chinese revolution, construction and reform. The innovation helps to clearly identify the direction to move forward by mastering the pulse of the times. The spirit of CPC members is valuable wealth after a century of historical practice. The red gene has always been inherited and continued in the life of the Party, playing an important role in maintaining and developing the progressiveness and purity of the Party.
Can Alexander Pf?nder’s studies of character be called the phenomenology of character? Of course, naming is secondary to and determined by the methods, namely, the question lies in whether or not the methods that Pf?nder employed in his studies and analyses of character belong to phenomenological methodology. Here I can give a preliminary answer: if the methods of the phenomenology of consciousness consist of two aspects, namely, reflection as the transcendental reduction and eidetic intuition as the eidetic reduction, then the foundational part of Pf?nder’s studies of character is undoubtedly first and foremost the “phenomenology of character” in the sense of eidetic and theoretical psychology. Secondary to it may be the “axiology of character” and “nomology of character” in his terminology. Moreover, his studies of character also differ from experimental psychology and psychoanalysis with its modes of experimental observation in that his studies as such are mainly performed in the reflection on the own subject and the empathetic understanding of other subjects.
The effort to construct “universal history” in a metaphysical way, as a kind of ideological planning and thought experiment, is based on the ideological framework of Christian redemption history and eschatology. It responds to the impermanence experience in historical existence with transcendental universality. However, it inevitably leads to the following problems. First, the rupture of historical purpose and historical subject makes history itself divorced from the survival of specific individuals. Second, though the existence in history shall be involved, specific individuals become bystanders in the conception of universal history. Third, when the feeling of impermanence in historical experience is equal to the experience of meaninglessness, the historical meaning is conceived as the implantation of transcendental historical purpose so that the existence in history is degraded as a kind of station that overcomes history itself and directs towards the transcendental end. What is hidden in the conception of modern Western universal history is precisely a non-historical consciousness of escaping from history, which indicates the inherent crisis of the planning of universal history as a thought experiment.
“Heaven and earth” (tiandi) is a significant landmark category in classical Chinese thoughts. It has a long history and matured in the Spring and Autumn and the Warring States when many idioms and words about heaven and earth which we are familiar with today appeared. “Heaven above and earth below” and “round heaven and square earth” are the two oldest and most influential spatial images in the understanding of heaven and earth. The concepts of “heaven high and earth below” and “high heaven and deep earth” were derived from “heaven above and earth below”, and then the concepts of being high and brilliant and being self-discipline were used to explain the virtue of heaven, while the concepts of being extensive and deep and being deep and sustainable were used to explain the virtue of earth. Influenced by the ancient astronomical theory of “canopy heaven”, the ancients also imagined heaven as canopy covering everything while earth as cart sustaining everything, and in such a way heaven and earth were selfless and inclusive. The concept of “round heaven and square earth” also led to the expression of “wearing heaven and treading on earth”, and even heaven was understood as the round of head or a hat, while earth as the square of a foot or one shoe. Meanwhile, as interrelated images, the round, the bright and the compasses were related to the concept of heaven, while the square, the dark and the carpenter’s square to the concept of earth. The concept of heaven and earth as spatial images also corresponds to the cultivation of virtue and intelligence, such as brilliance, generosity, selflessness, tolerance, divinity, wisdom and so on. Such understanding of moral accomplishments with the images of heaven and earth is far-reaching and fundamentally significant in the ideological system of Chinese civilization. Moreover, the concept of “heaven being the superior and earth being the inferior” was derived from the concept of “heaven above and earth below”, and it even lowered down to correspond to the concept of “monarch being the highest and his ministers being low” in the ritual system. This is the alienation of the early concept of heaven and earth in the society of autocratic monarchy.
国家社会科学基金学术期刊资助入选期刊
