海外华人参政研究的历史视角:"政治冷漠"?

论文从历史学长时段的视角,探讨华侨华人的政治参与行为,认为"政治冷漠"不是海外华人固有的特性。自15世纪有华侨社会以来,就有华侨政治活动,他们并不回避政治,而是积极参与政治以维护自身利益。华侨社会备有自身特点的政治组织,政治活动相当活跃,利益斗争也颇为复杂、激烈,但华侨社会是通过"个别接触"的方式来向官府表达其诉求或影响官府政策的。近代华侨社会本身的发展变化及其所在国政治体系的发展变化,造就了近代华侨社会"政治次体系"的形成和发展,华侨社会在侨居国形成独特而鲜明的大团体政治。20世纪上半叶,华侨政治发展到高潮,在民族主义和国际主义的作用下,近代华侨政治活跃的表现是普遍性和整体性的,它超越社会阶层、经济能力和教育程度的一般规律,而且政治诉求、议题和目标也趋于多元化。华侨政治活动的多层次并不局限于华侨社会之中,而是跨越了民族和国界。     

缘何"日不过颍"?

"日不过颍"的说法在阜阳及其周边地区流传很广,但不见于地方志记载.本文依据史料记载对这一说法进行了分析,认为这一说法符合历史事实,但其缘由不能归结为地名、民风两因素,而应归于阜阳一带中国抗日力量相对强大、阜阳对于日军而言战略意义不很重要这两个因素.     

Can Russia Break the "Resource Curse"?

A noted European economist argues that the Russian economy and its post-2000 growth have been heavily dependent on natural resources, especially hydrocarbons, and are bound to remain so for some time to come. Given that many economists have come to view rich natural resource endowments as a "curse" that undermines development, the question arises as to whether Russian economic development is doomed. The author argues that while the challenges posed by resource dependence are serious, they can be overcome, or at least substantially mitigated, if accompanied by the right economic policies as the examples of Australia, Canada, and the Scandinavian countries demonstrate. He analyzes what these economic policies are for Russia, and how to set up Russian economic and political conditions to facilitate their implementation. Journal of Economic Literature, Classification Numbers: E6, O1, O52, P2, Q43. 4 figures, 2 tables, 50 references.     

"波罗密多"还是"波罗蜜多"?——利用音韵学校勘佛经的一个实例

梵语pāramitā义为"到彼岸",是最常见的佛教术语之一.这个词长期以来没有统一的音译法,写经者似乎总是在"波罗密多"和"波罗蜜多"之间犹豫不决,从敦煌写本到近代出版物莫不如此.以最通行的日本<大正藏>为例,尽管书中在绝大多数地方都写作"蜜",但使用"密"的情况也有所见,一个有趣的事实是,唐不空译<仁王护国般若波罗蜜多经>里用的是"蜜",而良贲著<仁王护国般若波罗蜜多经疏>里用的却是"密"[1].     

The (Re)socialization of participatory political culture: Immigrants’ political participation between their contemporary country and their ancestral country

We study the reproduction and change of participatory political culture by examining how immigrants' political engagement develops in the cross-pressure between their country of residence and their ancestral country. To explain patterns of political (re)socialization, we suggest a mechanism of proximity-conditioned social diffusion, which stipulates that immigrants' retention and adoption of a given participatory culture is a function of spatial and temporal proximity to native bearers of this culture, from which diffusion occurs. Analyzing the political participation of thousands of first and second generation immigrants in the European Social Survey (2002–2018), we find that immigrants come to adopt the participatory culture of their new country and lose that of their ancestral country through a symmetrical temporal process: having stayed longer in the destination country—either being a second generation immigrant or a first generation immigrant, who lived there longer—they adopt this participatory culture more strongly, while at the same time loosening their connection to the culture of the ancestral country. Spatial proximity to natives also conditions immigrants' adoption of the prevailing culture of the destination country as immigrants’ participatory inclinations resemble that of natives in their residential regions within the destination country.     

Fides apprehensiva: John bunyan et l’autobiographie puritaine

The puritan narrative of whichGrace abounding to the chief of sinners is one of the landmarks is representative of the new understanding of the inner life of the believer who in the process of conversion comes to be transfigured by the slow appropriation of the deeds of Christ wherein salvation is to be found. It is usually said that the puritan and more generally the protestant world outlook allowed the rise of individualism in modern Europe, but one should not forget that the individualconfession of faith is expressed from the vantage-point of a believing community, from aconfession of faith which stands as itsIdealtypus. This paper intends to study the enunciation ofGrace abounding in the triangular interplay between self as it is being converted to Christ, believing community, and Christ as the ultimate referent.