应给“民营经济”正名

该文指出,目前国内所称谓的“民营经济”或“民营企业”,其实质是指私有经济或私人企业。“民营”这一概念是我国由计划经济向市场经济转轨过程中特定阶段的产物,它模糊了产权关系,缺乏科学的内涵界定,并给一些人借机浑水摸鱼提供了可乘之机。因此,在现阶段,应给“民营经济”正名。     

说"国必依山川"

古人认为山为神灵傧居之所,川则通达于山之涂,大邑国都是承天命之处,而天子则以事神祭祀恪谨天命为主任,为本职,“国必依山川”说的正是大邑国都依山傍水,以便于君主上通于神明,以神道政教天下。学者们以经济原因解之,以今度古之论也。     

“不折腾”需要坚持的基本原则

胡锦涛在纪念党的十一届三中全会召开30周年大会上的重要讲话中指出,只要我们不动摇、不懈怠、不折腾。坚定不移地推进改革开放,坚定不移地走中国特色社会主义道路,全面小康和现代化就一定能够胜利实现。做到不折腾,就要坚持走自己的路,坚持科学决策,坚持求真务实,坚持以人为本,坚持正确的用人导向。     

国有文物“不得作为企业资产经营”辨析

国有文物不得作为企业资产经营,是现行文物利用管理中最重要的法律规定之一。该条款作为特定历史条件下对文物普遍不合理利用现象及其后果的反应性规定,在法律文义的含义上和逻辑上存在歧义,在保障实现安全性和公益性两大立法目标的有效性上效果不佳,难以适应新形势下鼓励和规范社会力量参与文物保护利用的现实需求。碎片式法律条款无法解决文物利用中存在的风险与矛盾,应当以建设性立法思维将其纳入国有文物资产管理体系总体布局中加以考虑。     

"For it shall be a witness between us" a literary reading of josh 22

ABSTRACT

Eusocial species form societies in which subordinates, which belong to an obligately sterile caste, help raise the young that dominants produce. As in any eusocial species, reproduction was strongly “skewed” in the Ancient Near East: kings assembled harems of thousands of women, and fathered hundreds of children; but their families were provisioned and protected, in part, by eunuchs. As early as 4th-millennium Uruk, “beardless” subjects waited on bearded monarchs; large numbers of eunuchs were commanding imperial armies and administering imperial palaces by Ashurbanipal's time. Assyrian emperors, on the other hand, left records of hundreds of harem governess and weavers, servants and singers; and Artaxerxes II, the Persian king, is supposed to have fathered 115 bastards, along with 3 legitimate sons. So it went in Ancient Israel and Judah. Hebrew kings from David to Zedekiah grew dependent on eunuch messengers, eunuch stewards, eunuch army commanders and eunuch palace guards—who served as workers and soldiers for their hundreds of concubines and wives, and their housefuls of daughters and sons.     

"It used to be about the kids": nutrition reform and the Montreal Protestant School Board

The nutrition programs that developed in Montreal Protestant schools during the 1970s attest to a deepening awareness of child and adolescent welfare. The combination of grassroots activism and government support that brought about these initiatives took place in the context of post-Quiet Revolution Quebec, when Montrealers were grappling with the role that the newly activist state should play in social life. At the same time, school nutrition reform was part of a broader ongoing renegotiation of state responsibility. Both in Canada and the United States, governments were steadily assuming a mantle of responsibility for expanded liberal rights.     

援藏医生李靖:“我不能缺席”

在援藏期间,曾担任西藏自治区第二人民医院副院长的李靖心理很明白,西藏的医疗卫生环境很脆弱,经不起病毒的侵袭。面对疫情,预防工作尤为重要。“还在武汉呢,我们要最后一批撤离。”微信对话框里,北京医院心内科主任医师李靖的答复显得淡然而又平静。从2月7日从北京家中出发,李靖已经在武汉待了47天了。而武汉因疫情“封城”,已经超过2个月的时间。     

“十二五”期间上海市与青海省加强合作的重点领域及思路

本文在调研青海省＂十二五＂经济社会发展规划编制情况的基础上,结合上海市＂十二五＂期间确立的发展方向和近年来上海城市发展、产业结构调整与转移趋势,以及与国内其他兄弟省市之间的合作交流动态,对上海市与青海省两地未来合作的重点领域及合作方式有所思考。     

材料引用应规范学术研究当严谨——读黄华文、王一丁先生的《论（独立评论）中的教育主张》

本文通过对<论<独立评论>中的教育主张>一文在引文和注释上所出现的讹误的指陈,强调说明史学研究是艰苦且严肃的,在学术创作和研究中必须规范、严谨.     

“二里头四期为夏遗民文化”置疑

在夏商文化分界的讨论中,"夏遗民文化"的提出引人注目。这种观点虽然主张夏商文化分界于二里头三、四期之间,但同时认为二里头文化一至四期皆为夏文化,惟第四期是进入商初的夏文化。这种观点早在上世纪80年代初提出,到如今不乏响应者,还有专家将其提高到理论层面加以研究,可见其影响力之大。本文作者认为,这一结论不但与事实不符,而且缺乏理论依据,商汤灭夏的时间应在二里头文化四期末,二里头四期文化并不是夏遗民文化,夏商文化的分界在二里头文化四期末至二里冈文化下层早段之间。     

"车书本一家"的考古学诠释--论渤海文化与中原唐文化的趋同性

本文运用考古学资料,从都城建制、墓葬形制、陶器类型、货币经济、纪年与历法、语言与文字等方面,探讨了渤海文化在其自身的发展过程中,不断向中原唐文化靠拢的趋同现象.     

To be or not to be a cog: the Bremen Cog in perspective

Following on from Thijs Maarleveld's paper in 1995 on type-names for archaeological finds of ships, the use of the term cog has been questioned by Timm Weski, who suggested the archaeological term Ijsselmeer-type instead. The present paper surveys a total of 18 ship-finds of this type with respect to date, origin and year of investigation, without finding support for the proposed change in terminology. Instead, the archaeological term cog should be restricted to seagoing vessels of the 12th–15th centuries which share the structural features of the lower part of hull with the Bremen Cog.
Recent results of dendroanalysis point to the root of the Jutland peninsula as a more likely area than the former Zuiderzee for the transformation of a hypothetical older'proto-cog'-type for navigation on rivers and in the Waddensee into the proper seagoing medieval cog-type. Impulses for this transformation were found, most likely, in the need to circumnavigate Cape Skagen already in the 12th century, and technical features were probably taken over from large Scandinavian cargo ships of that period. © 2000 The Nautical Archaeology Society     

Small may be inevitable*

Today's global culture system is experiencing a phase of accelerating change. This change is powered by technological innovation which produces social and economic turbulences in the system as unforeseen side-effects of the changes wrought by technology. This turbulence takes many forms: the economic system must grow to avoid collapse; institutions grow bigger and more unwieldy; individuals become increasingly alienated. Therein lie the seeds of the system's disintegration, leading to the likely emergence of a subsequent culture system (or systems) of smaller dimensions, signs of which are already manifest.     

论"夷"和"东夷"

“东夷”本是传世和出土文献对古史上某一时期东方居民的称谓。近年来,随着考古学的发展,越来越多的学者把黄淮下游海岱地区史前考古学文化的族属称为东夷。本文旨在根据传世和出土文献的相关记载,廓清“夷”和“东夷” 的产生、发展、流变和消失的历史过程。     

“素心”与“史德”

在中国古代史学理论发展史上，关于史家主体修养的探讨是一个重要问题。梁启超所谓“史家四长”说即是对这个探讨的总结和概括。在这一理论成就的形成过程中，唐代史家刘知几的“史才三长”说及清代史家章学诚的“史德”说是关键环节。当然，任何学术成果尤其是理论上的突破，都必须以一定的思想积累为前提与基础，这种积累首先必须是学者个人的，而从更为普遍的意义上讲，它更是社会的与时代的。因此，从孔子、孟子的时代起，我们