遏制公职人员从政职务犯罪的法律思考

改革开放30多年里,我国经济呈快速发展的趋势。但是随之而来的社会问题也在不断增多,尤其公务员从政过程中的职务犯罪问题逐年增多。如何进一步遏制职务犯罪的蔓延趋势,使公务员在从政过程中有更好的发展业绩是十分重要的。本文从近年来公职人员职务犯罪的特点入手,对公务员职务犯罪的个人思想和法律制度构建两个方面做进一步的分析,提出遏制公职人员职务犯罪的法律路径,以期推动公职人员从政中相关制度的进一步完善。     

战后英国关于殖民地公职人员的政策(1945—1965)

战后英国政府有关殖民地公职机构和人员的政策随着国际形势的变化而不断调整。二战结束初期 ,英国政府试图通过开发殖民地来促进英国经济的恢复和发展 ,解决国内的经济困难 ,维持英国的国际地位 ,因而大力招聘和培训殖民地公职人员。在战后民族解放和独立运动日益发展 ,殖民地不断独立的新形势下 ,许多英国殖民地公职人员放弃或试图放弃其职务 ,从而极大地影响了英国的控制力和作用。英国政府采取一系列措施来稳定殖民地公职人员队伍 ,以延缓统治权力向当地人士的转移和日后对独立的国家的控制     

省志编委将依法行政学习纳入常态化工作

根据省政府要求,为加强领导干部的法律意识和依法行政能力．从4月份开始．省志编委在机关将依法行政学习纳入常态化工作并制定了具体的学习计划。学习时间确定为每周一例会前,学习内容包括《中华人民共和国宪法》《中华人民共和国行政许可法》《地方志工作条例》《四川省地方志工作条例》《四川省地方志工作条例（实施办法）》等法律法规和地方性相关法规规章。学习方式以学、讲、讨论相结合,以学为主。     

青藏地区公职人员对宗教生态的认知——对青海省公职人员宗教生态问题调查问卷的分析

本文以问卷调查的形式窥探了青海公职人员对青海地区宗教生态的了解程度,以及对信教者的认知,尤其是对青海省多宗教共存(互动)现象的认知和与之相关问题的态度,并做了简要的分析。     

巴黎公社的一切公职人员都是选举产生的吗?

《国家与革命》在讲到巴黎公社的历史经验时指出:“对一切公职人员实行全面的选举制和撤换制。”(《列宁选集》第三卷第二○六页)这里所说的“一切公职人员”的含义很广,应该包括所有列入国家编制、领取国家发给的工资或津贴的全部职工和现役军人。工人和军人当然不会是选举产生。那么是否巴黎公社的一切干部毫无例外地都是全面选举产生的呢?     

论我国公民法律意识的培养

本文认为培养我国公民的法律意识,增强我国公民的法治观念对推进我国依法治国的进程具有重要意义,是实现社会主义法治的思想前提。而现阶段我国公民的法治观念淡薄、法律意识不高,远远不能适应社会主义法治国家的需要。笔者认为大力发展社会主义市场经济,对传统的法律文化进行扬弃,严格依法行政,及营造良好的外部环境和树立公民对法律的正确态度等是培养我国公民法律意识的重要方法和途径。     

依法行政与舆论监督之我见

舆论监督是加快法制化进程和建立法治政府必不可少的手段,也是现代行政监督和民主监督的重要形式。依法行政是依法治国、建设社会主义法治国家的重要组成部分。依法行政和舆论监督二者相互影响,相互作用。本文从舆论对依法行政监督的必要性、行政机关对舆论监督应有的认识和态度,以及开展舆论监督应坚持的原则等方面作了理论与实践上的分析。     

行政权力冲突:一个不容忽视的现象

由于立法上对行政权力的规定相互冲突、利益的驱动以及行政机关的道德失范,使得行政权力冲突已成为一个不可忽视的构建和谐社会的绊脚石,严重阻碍全面推进依法行政、建设法治政府的进程。对比各类办法,解决行政权力冲突的最有效、最彻底的机制是司法途径,即引入机关诉讼。     

刍议如何依法行政及效力分析

坚持依法行政对保证国家政策的统一性、连续性和稳定性,维护法律公正,使行政管理法律化、制度化,真正做到一切行政管理都能“有法可依、有法必依、执法必严、违法必究”,提高行政管理效能,保证对行政管理的监督有统一标准和程序,促进社会经济稳定发展。     

我国政府绩效管理存在的问题及对策

我国政府在绩效管理上仍然存在许多问题和不足,完善政府绩效管理,有助于我国行政管理科学化、民主化、规范化、程序化,对我国依法治国、依法行政有重大的现实意义。本文试图从政府绩效管理角度出发,探讨绩效管理存在的缺陷和不足,针对问题提出相关对策,进而对我国行政管理体制的改革和发展提供借鉴和思考。     

Symbolic versus material concerns of rural consciousness in the United States

A potential explanation for the U.S. urban-rural political divide is a definition of rural consciousness comprised of three subdimensions: a feeling that ruralites are underrepresented in decision-making (“Representation”) and that their way of life is disrespected (“Way of Life”) – both symbolic concerns – and a more materialistic concern that rural areas receive less resources (“Resources”). However, it is unclear whether these different aspects of rural consciousness predict expected political preferences nationally, or whether they uniquely explain these preferences when evaluated alongside similar symbolic concepts like rural identity and moral traditionalism. We expect symbolic concerns (especially Way of Life) to particularly predict rural support for Donald Trump, Republican partisanship, and conservative ideology. Using a novel survey measure developed and tested across three original survey data sets, we find that only the symbolic subdimensions of rural consciousness positively and significantly correlate with Trump support, while the material subdimension either negatively correlates with Trump support or is not statistically significant. A similar tendency occurs when predicting symbolic ideology, except when controlling for moral traditionalism. Rural consciousness and its subdimensions do not significantly predict partisanship. These relationships hold for all respondents and for rural-only respondents. We conclude that rural consciousness may matter politically along symbolic dimensions, rather than materialistic grievances, for recent anti-establishment political support as opposed to standard left-right measures. We recommend that survey analyses of rural consciousness should separately analyze symbolic and materialistic aspects. Future studies should further investigate traditionalism vis-a-vis rural consciousness and explore non-rural people high in rural consciousness.     

改革开放以来党的忧患意识的传承轨迹

改革开放以来,党的忧患意识经历了三次历史性跨越。第一次跨越是邓小平对社会主义前途和命运的忧患意识。第二次跨越是江泽民对中国共产党执政地位的忧患意识,第三次跨越是胡锦涛要求全党必须进一步增强忧患意识。回顾改革开放以来我们党的忧患意识的发展历程,总结改革开放以来党的忧患意识的传承经验,对于全面推进党的建设新的伟大工程具有重要的理论和实践意义。     

COVID-19 is expanding global consciousness and the sustainability of travel and tourism

Abstract

The sustainable development model has largely failed to address the social and environmental challenges of the 21^st century. True sustainability will only occur when it is valued as a part of the taken-for-granted daily life of individuals and cultures across the globe. This has not yet happened because humanity has not evolved a global consciousness quickly enough to match the global advances in telecommunications and transportation technologies that have created a socially and economically ever-shrinking planet. Travel and tourism contributes to the expansion of global consciousness, although only in a haphazard and unintentional manner. The COVID-19 pandemic is a result of planetary time-space compression and is forcing an expansion in human consciousness that will make humankind better able to address global problems. There will still be considerable diversity on the planet, as now, but the pandemic will stimulate growing numbers of people, businesses and governments to adopt new ways of thinking, behaving and operating that are more closely aligned with the goals of sustainable development. This could be further enhanced if travel and tourism were to adopt the expansion and awakening of global conscious as a fundamental and transformational value in the products and experiences that it offers.     

Hegel’s Philosophy and Common Sense

Although, as many scholars have noted, Hegel appears to dismiss common sense, I argue that his claim that speculative philosophy can provide the rational ground for what is implicit in ordinary consciousness amounts to a critical vindication of common sense. Hegel’s attitude to common sense/ordinary consciousness is thus more complex and intriguing than either the longstanding consensus on his dismissal of and disdain for common sense, or the McDowellian attempt to ally Hegel’s position with later-Wittgensteinian philosophical therapy. Hegel’s critique of ordinary consciousness, I conclude, should be read as a nuanced philosophical vindication of common sense.     

后秦立国前羌族姚氏动向之探析

羌族姚氏作为内迁“五胡”的一支,从雄踞于河湟,到辗转关陇、关东,再回归到关中,这绝不仅仅是空间坐标上的简单移位。其实,姚氏的这一动向,使得这支羌族的内部不断发生着“质”的变化：军事实力的增强、民族素质的提高、独立意识的觉醒等等,这都为淝水战后,后秦的立国奠定了深厚的基础。     

Kant and the scientific study of consciousness

We argue that Kant's views about consciousness, the mind-body problem and the status of psychology as a science all differ drastically from the way in which these topics are conjoined in present debates about the prominent idea of a science of consciousness. Kant never used the concept of consciousness in the now dominant sense of phenomenal qualia; his discussions of the mind-body problem center not on the reducibility of mental properties but of substances; and his views about the possibility of psychology as a science did not employ the requirement of a mechanistic explanation, but of a quantification of phenomena. This shows strikingly how deeply philosophical problems and conceptions can change even if they look similar on the surface.     

民族国家形成时期英国殖民思想的发展

在从中世纪封建社会向近代资本主义过渡的历史转折时期,即民族国家形成时期,英国殖民思想经历了一个从盲目到自觉、从感性到理性的发展过程。殖民思想与民族国家思想合流,是英国民族意识觉醒的反映,对英国海外殖民扩张活动产生了积极影响,它们共同推动着海上活动的蓬勃发展。托马斯·莫尔从人文主义道德观出发,提出建立海外殖民地的最初设想。理查德·哈克卢伊特是英国早期最重要的发现史学家,他为英国的北美殖民活动进行辩护。在海外殖民扩张问题上,弗朗西斯·培根竭力赞成英国拓展海外殖民地,建立新英格兰帝国。     

后大屠杀时代:纳粹屠犹的社会后果分析

20世纪80年代以来,越来越多的学者意识到了大屠杀已经成为一个世界性的问题,在美国、以色列、欧洲等地普遍兴起了对“后大屠杀时代”的研究,主要探讨源于大屠杀并影响到后大屠杀时代的种种社会现象。通过对幸存者的心理磨难、对纳粹屠犹的神学反思、犹太意识的强化以及西方社会的“遗弃”对犹太人的精神打击等问题的研究,可以看出,大屠杀事件对犹太人社会心理产生了重大的影响。     

Becoming to Belong: On the Relation between Infinite Consciousness and the Absolute

My essay focuses on the relation between consciousness and reality. I argue, following Georg Cantor, that consciousness is a potential infinite driven by care to invest itself in the world historically. As human beings develop an authentic sense of self they are driven by good faith to postulate an Absolute infinite, which, following Spinoza, we may call God. Thus God, as the Absolute infinite, constitutes our reality, which I characterize as implicate information explicating itself through time. To live authentically is to recognize the nature of God and commit to Him through faith. Faith means to understand one’s self as a potentially infinite consciousness attempting to authentically participate in, and understand, the Absolute of God.