对商誉本质的探讨

<正>商誉是一种构成复杂、不可辨认的无形资产,目前学术界对于商誉没有一个统一的定义。基于实务处理的需要,现行商誉的概念已经被外购商誉所混淆,以至于疏离了商誉的本质。     

The figural go-between in the Cartesian conception of science

ABSTRACT

The article addresses the early-modern conception of figuration, and more specifically the form in which it appears in Descartes’ early writings. There is textual evidence suggesting that Descartes was aware both of the mathematical and of the poetical characters of figures, contributing to the design of methodical processes. It is argued that figures play a central role in the Cartesian conception of method, in which figuration, leaning on the universal laws of geometry, is being used as carrier of data from reality to the observing mind and back, as well as from one domain of inquiry to another. It is therefore a central binder of the Cartesian ‘Unity of Science’, being responsible for the interconnectedness of various domains of inquiry.     

论科学发展观的时代性与前瞻性

科学发展观具有正确的哲学前提、科学的理论渊源、坚实的实践基础和广阔的应用前景,完全符合人类发展的共同意愿,是指引中国未来发展的重要指导思想。     

Copulation,conception and deception in aboriginal Australia

Ashley Montagu. Coming Into Being among the Australian Aborigines: A Study of the Procreative Beliefs of the Native Tribes of Australia. London: Routledge & Kegan Paul, 1974. Revised and Expanded Second Edition, xi + 426 pp., figures, notes, bibliography, and index.     

A conception of the self in the later middle ages

This paper presents a conception of the nature of the individual self in the late middle ages, involving the stance from which the ‘I’ beholds the world (in this case, one newly more autonomous from the corporate/ecclesiastical world view), and the manner in which the self (‘I’) apprehends itself (in this case, self-apprehension involves sensing that one's essentially public face is ‘being seen’ as standing out from the group by others, as well as knowing oneself via ‘reflections’ from others). A theme of ‘seeing’ the world from a more autonomous standpoint while ‘being seen’ as a more separated psychic entity is discerned, which is in keeping with an emphasis on vision in this age, discerned by other researchers. The paper bases its case partly on examination of the arguments and evidence cited by other researchers who have studied the self or individuality in the later middle ages.     

A conception of the self in the later middle ages

This paper presents a conception of the nature of the individual self in the late middle ages, involving the stance from which the ‘I’ beholds the world (in this case, one newly more autonomous from the corporate/ecclesiastical world view), and the manner in which the self (‘I’) apprehends itself (in this case, self-apprehension involves sensing that one's essentially public face is ‘being seen’ as standing out from the group by others, as well as knowing oneself via ‘reflections’ from others). A theme of ‘seeing’ the world from a more autonomous standpoint while ‘being seen’ as a more separated psychic entity is discerned, which is in keeping with an emphasis on vision in this age, discerned by other researchers. The paper bases its case partly on examination of the arguments and evidence cited by other researchers who have studied the self or individuality in the later middle ages.     

试论民族关系的概念及内涵

民族关系是民族理论体系中的一个重要范畴.在共生学的视域中,民族关系是社会共生系统的一个重要组成部分,是一种因为"互利性"的"刺激"而产生的民族共同体的自觉行为.它以民族共生系统中的能量分配为核心内容,受民族共生单元、民族共生度、民族共生环境、民族共生力以及民族共生界面的影响支配,是一种从间歇共生向一体化共生、偏利共生向对称性互惠共生不断发展的民族之间的共生运动.向更高层次的有序化和一体化不断演变是民族共生运动的必然规律.     

When nature nurtures children: nature as a containing and holding space

Contemporary theories of childhood recognize children as experts in their own lives, individuals whose perspectives are worthy of study. Immigrant and refugee children riding waves of historical, geographical, political, cultural and familial changes are likewise recognized as ‘socially competent actors’, anchored in part by their capacity to express personal interests and to form opinions. In a Montreal-based 2012 phenomenological study, 19 of these socially competent actors representing 5 continents were invited to share their perspectives concerning the role of the natural world in their socio-cultural adaptation process. Data provided information concerning children's lived experiences of nature. Research findings provided strong evidence that children entered into relationship with nature. Within this relationship, nature nurtured children by providing a space not unlike that of Winnicott's ‘holding’ or Bion's ‘containment’.     

Sketching culture,sketching nature: uncovering anchors of everyday nature for urban youth

There has, historically, been considerable uncertainty over the meaning of ‘urban nature’ and, therefore, the extent to which culture and nature are bound in the urban setting. We explore, in this paper, the spatiality of everyday nature as experienced by youth in an urban setting. To do so, we draw on the results of a participatory mapping activity that was designed to elicit information about where youth felt most connected to nature while in the city. Using sketch-map survey instruments, we collected hand-drawn responses from forty-three high school students in the downtown core of Tacoma, Washington. Data were digitized and analyzed in a GIS, and results were revealing of the contingency of the ‘nature’ concept in urban space as well as the centrality of ‘loose’ space to urban experiences that are evocative of being in nature.     

Sociobiology and human nature

Abstract

One of the main theses of sociobiology is that between human beings and the so called 'social' animals there are no qualitative differences, and it is for this reason that it is possible to identify in human beings and social animals essentially similar behaviours, all of which are genetically determined. Sociobiologists often take this idea as a basis for the belief that there exists in the universe an ontological unity that can be understood by means of the scientific empirical method. In this sense, sociobiologists attempt to build a model of human nature in which the fundamental goal of all human action is biological survival, to be understood in terms of the preservation and transmission of genes. In this paper I present a critical approach to these sociobiological theses. Employing a dialectical method, I start from the idea that human beings are qualitatively different from the social animals. Without denying their biological foundations, I affirm that human behavioural characteristics should be understood as products of historical–cultural relations. Even phenomena considered to be the most basic and essential for biological survival, for example diet, rest, and sexuality, possess a fundamental cultural character in which biological survival does not necessarily play an important role. The same can be said of human attitudes towards death and pain. Sociobiology underestimates this historical–cultural dimension of human existence and, despite being a discipline grounded in the theory of evolution, it takes for granted a series of essential principles as unchangeable realities. In this way sociobiology produces an ideological discourse on human nature, a false representation of the world which can be of great utility for legitimising many oppressive and discriminatory practices.