邓小平与中国社会主义农业改革和发展的“两个飞跃”

"两个飞跃"是邓小平为中国社会主义农业改革和发展设计的伟大纲领。从对"第一个飞跃"的肯定和支持,到对"第二个飞跃"的探索和展望,邓小平始终坚持历史发展的辩证法,不仅科学地规划了"两个飞跃"渐次实现的现实道路,而且为我们积极发展现代农业、扎实推进社会主义新农村建设提供了重要的方法论依据,具有重大而深远的现实意义。     

近代日本文学家的“东力学”——以芥川龙之介为中心

美国著名文学批评家爱德华·W·萨义德在《东方学》一书中提出了在西方实际上一直存在着与“先进的西方”相对的“落后的东方”,也就是所谓的“东方学”式的“二元对立”思维方式。它在西方国家以东方国家为对象大力推进殖民政策的过程中,已成为一种霸权话语。日本是一个东方国家,但是它在比西方国家落后几十年的状态下学习西方,并发展到以中国大陆为主要对象推进殖民政策。从日本近代文学家当时关于中国的言论当中也可以看出有类似于萨义德提出的“东方学”的思维方式。因篇幅的关系,本文试图通过借鉴萨义德在《东方学》里所提出的观点,重点围绕芥川龙之介这位作家,深入探讨他对中国的一些言论。     

为共产主义事业奋斗到底的一生--我所了解的晚年陈云(上)

陈云同志的一生是坚贞不渝的共产主义者的一生。他在晚年作为党的第二代中央领导集体的重要成员,为共产主义事业奋斗到底的精神,突出表现在他对改革开放的社会主义方向的把握上,对党的重大原则的坚持上,对党和国家战略的深谋远虑上,对人民群众切身利益的关心上以及对个人的严格要求上。在党的建设方面,他思考最多的,除了搞好党风外,主要是如何端正思想路线、保证党内民主和选拔优秀中青年干部的问题。在经济建设方面,他总是从国家的全局和长远利益出发,关注那些影响我们长期发展的制约因素;并且对计划与市场的关系进行了深入思考,为在微观搞活的同时加强宏观控制提供了理论依据。他时刻挂念人民群众的疾苦,关心群众的切身利益,并力求在制订具体政策中加以体现。他在晚年依然保持谦虚谨慎、顾全大局、艰苦朴素、克己奉公的作风,为我们树立了永葆共产党人政治本色的光辉榜样。     

Defining 'Biotechnology'

Abstract

Scientists and politicians have different attitudes and different outlooks and can only work together successfully if both invest a considerable effort in mutual understanding and appreciation. The scientist has no deadline in his research work; a politician is always in a hurry and needs immediate answers to his problems. The greatest contribution a scientist can make in policy is his imagination and creativity, but he must be good in communicating his advice as most politicians have no background in science. The value of teamwork for the allocation of national resources for science, as well as the importance of science in education are all discussed.     

HERBERT BUTTERFIELD AND THE ETHICS OF HISTORIOGRAPHY

相似文献   

Here We Go Again: Presidential Elections and the National Media

The fear of death is a major preoccupation in the West. This is not surprising given the debt we owe to Hobbes, who encourages this fear and makes it a central feature of his account of human nature. Rousseau, in contrast, wishes to reduce this fear as much as possible. Amour propre and the humanity Rousseau encourages are incompatible with excessive concern for self-preservation. This accounts for his antipathy to doctors and the medical arts. Rousseau, through his presentation of Emile and the savage, initially claims that the fear of death is unnatural and that humans should take a stoic stance toward it and all human attachments that lead to our "feeling death twice." A closer reading reveals that humans always have an awareness of death and that modern humans cannot entirely avoid these attachments. We can, however, avoid making preservation our highest goal, and this is essential to our happiness and ability to have compassion for others.     

The Prophethood of Work and the Gospels of The Souls of Black Folk

Abstract

W. E. B. Du Bois, one of the most important American thinkers of the social and the political in the first half of the twentieth century, was involved in labor politics for much of his life, but while some scholars are now beginning to appreciate the extent to which Du Bois is also a thinker of the religious, no one has tried to connect his stance on questions of labor and his religious thought. Yet his early book, The Souls of Black Folk, presents, among other things, a complicated theology of labor. Du Bois criticizes the principle of submission glorified by white American Christianity, and imposed by white Christians on black slaves. At the same time, he confesses a veritable faith in "work, systematic and tireless," but only as it functions as part of a broader cultural renewal, itself dependent on what I describe as a "missiology of cultural knowledge." To accomplish this project, Du Bois must deploy an inegalitarian principle, separating manual laborers from intellectual or cultural laborers as fundamentally different kinds of human being. This principle is obviously in tension with the great struggles for equality in which Du Bois participated all his life. At the same time, Du Bois is not simply interested in consecrating work as such, but in explaining the connection that ties together labor, the aesthetic, and the religious. Our reading of Souls is informed by the hermeneutic practices modeled by Jacques Rancière in his political philosophy.     

Newman and his Audiences: 1825–1845

This article examines Newman's communication with others in a variety of modes. It suggests there was a deliberate underlying theme of preaching in whatever he did, not only from the pulpit, where his skills were famous, but in virtually all his other forms of discourse, from letter-writing to his setting up of the "retreat" at Littlemore. He used whatever means were available, including marketing and journalism as well as scholarly work, to bring a concept of public witness to his mission. His social life, as evidenced in his generally scrupulously kept appointments diaries, is analysed to demonstrate that it too was part of his holistic approach. The suggestion is that Newman was much more aggressive and publicly aware than is generally recognized and that he combined an intense personal internalizing with active public performance in a wide range of spheres.     

The Indonesian Devaluation of November 15, 1978 – A Basketful of Dilemmas

The author has known Kurt Martin since the early 1960s when he was in Indonesia on an assignment to assist a new research institute (LEKNAS) in its formative years. It was the latter part of the Sukarno period, when the economy was suffering from rampant inflation, dwindling exports and foreign exchange reserves, and global political orientations that were not too favourable for the growth of the domestic economy. We remember Kurt Martin from those days as an inspiring counterpart in professional discussions, who always tested the logic and relevance of our arguments. We shall always be grateful to him for this role as intellectual sparring partner, but we were no match for his beloved chess games! Kurt is not responsible if, in later years, we have lost some of our intellectual rigour — after many years in government one tends to lose some purity of thought. The author left government in April 1978 to return to university life, but he is still suffering somewhat in the decompression chamber. He is trying to practice detachment in his observance of public affairs but finds this very difficult.     

毛泽东时期的中国美术

在国际共产主义运动中,在苏联、在社会主义的新中国,文艺始终是革命的“齿轮和螺丝钉”。新中国的美术家在为工农兵服务、为政治服务中,艰苦地、小心翼翼地寻求政治与艺术的结合部,在中国画、油画、版画、雕塑领域中,创作出一批批属于这个特定历史时期的为人民大众所喜闻乐见的力作。毛泽东晚年的极“左”路线,最后也将“三突出”、“高大全”、“红光亮”的美术推向顶峰与终结;同时,也为改革开放新时期的中国美术,提供了复兴与发展的机遇。     

St Anselm of Canterbury: the philosopher-saint as politician

From the beginning of Anselm's career as abbot of Bec he was a shrewd and skilful politician. Eadmer describes him as using a certain ‘holy guile’, having great psychological insight, and using methods of kindly persuasion supplemented by logical argument to gain his ends.This pattern is reflected in the church-state controversies in England. Anselm outlined this method to his successor at Bec, showing him an effective way of advancing and enriching his monastery.Anselm had a definite program of reform for the English church. From the beginning he had a vision of the archbishop of Canterbury as primate of Britain, a co-ruler of the kingdom. Anselm also claimed certain specific rights: to recognize and contact the papacy; to hold councils for the reform of the church; to receive the archbishopric free from simony; to hold the lands of Canterbury free from the king's control or from extraordinary taxes; and to ban lay investitute.During his rule Anselm accomplished all these goals, one by one, by taking advantage of times when the kings were faced with political crises and pressing his claims just then. He acted shrewdly, at times with ‘holy guile’, at times with skilful negotiation, but always aware of the potent effect of public opinion. Thus Anselm reflected the growing concept of raison d'état in the Anglo Norman state, and thereby used his raison d'église more effectively.     

论稻盛和夫对职业教育的贡献

日本著名企业家稻盛和夫不但在经营方面取得了举世瞩目的成绩,而且在教育领域也做出了很多贡献。他积极支持中日两国的教育事业,热衷于推动产学结合。在理念上,他非常注重受教育主体的潜意识和潜能的开发。同时,他还在继承日本传统教育的基础上,创造出了新的职业教育模式——旨在培养新一代中小企业家的"盛和塾模式"。本文认为他在教育领域的经验和主张值得我国教育工作者借鉴。     

Social structure is where the hearth is: a "woman's place" in Beti society

Among the patrilineal, virilocal Beti, a people of the Southern Cameroon, the 3 stones of the cooking hearth symbolize the 3 kinship identities which define a woman's place in Beti society: her mother-in-law ("senior co-wife"), her daughter-in-law ("junior co-wife"), and her son-in-law ("daughter's husband"). Among her own descent group she is always a daughter; among her marital relations she is an adult, but a foreigner; but her real place in society is defined in terms of her position among her "co-affines," i.e., those with whom she is linked by common marital ties. A Beti village is the material manifestation of the "house of people," which is composed of a headman, his same-womb brothers, his mother's house's junior co-wives' sons, and his unmarried same-womb sisters and daughters. The house of people's women's children are classified as "of same father." Within the "same father house of people" are a series of matrifocal houses, which form the basis of new domestic units when the headman dies and the mens' house is dismantled. A new house of people is formed with son as headman and mother as "hindwoman." Thus, although the Beti are patrilineal, a man's house of people proceeds from his mother's house, but whether or not a woman becomes a "hindwoman" depends on her sons-in-law's bridewealth payments, which enable her to have daughters-in-law. A woman's becoming a "hindwoman" and originator of a new domestic unit depends on both her mother-in-law/daughter-in-law relation and her mother-in-law/son-in-law relation. Thus in the domestic organization of the village, the making of a woman's place determines the making of a man's. On the level of the lineage system, an analogous process takes place. The Beti are divided into about 100 exogamous, patrilineal, patrilocal clans, each consisting of up to 4 levels of patrilineages, designated by the names of their eponymous female ancestors. Descent is determined by recruitment and alignment. Recruitment proceeds from the matrimonial ties to the mother's husband's group or (in the absence of bridewealth) to her father's group. Alignment is founded on ritual food distribution and operates through co-affinal links between women. On the level of lineage organization a woman's place is determined by a succession of mother-in-law/daughter-in-law ties. The woman's place in Beti society is thus defined by both the static domestic structure and by the dynamic supra-domestic lineage syste.     

The Christian Peace of Erasmus

The aim of this essay is to show that Erasmus’s concept of peace should be understood as a form of irenicism rather than pacifism. I argue that Erasmus’s basic claims on war and peace do not qualify him as a pacifist, first of all because his concept of peace is non-universal: it is exclusively Christian since it does not include Muslims and Jews unless they have converted to Christianity. Secondly, Erasmus’s willingness to fight the Turks and his call for a Christian war against them suggests that he was not a pacifist. Since the peace Erasmus preached for was exclusively Christian, it cannot be identified as pacifism in its accepted universal sense, but rather as a commitment to the peace of Christendom, and therefore his concept of peace should more precisely be described as irenic. By shedding new light on Erasmus’s notion of war and peace, this essay suggests that his alleged religious tolerance should be considered anew.     

St Anselm of Canterbury: the philosopher-saint as politician

From the beginning of Anselm's career as abbot of Bec he was a shrewd and skilful politician. Eadmer describes him as using a certain ‘holy guile’, having great psychological insight, and using methods of kindly persuasion supplemented by logical argument to gain his ends.This pattern is reflected in the church-state controversies in England. Anselm outlined this method to his successor at Bec, showing him an effective way of advancing and enriching his monastery.Anselm had a definite program of reform for the English church. From the beginning he had a vision of the archbishop of Canterbury as primate of Britain, a co-ruler of the kingdom. Anselm also claimed certain specific rights: to recognize and contact the papacy; to hold councils for the reform of the church; to receive the archbishopric free from simony; to hold the lands of Canterbury free from the king's control or from extraordinary taxes; and to ban lay investitute.During his rule Anselm accomplished all these goals, one by one, by taking advantage of times when the kings were faced with political crises and pressing his claims just then. He acted shrewdly, at times with ‘holy guile’, at times with skilful negotiation, but always aware of the potent effect of public opinion. Thus Anselm reflected the growing concept of raison d'état in the Anglo Norman state, and thereby used his raison d'église more effectively.     

‘There and back again’: The Career of John Ramsay of Terrenzeane (C. 1464–C. 1513)

War and military activity has always engendered espionage. Christine de Pisan’s Fayttes of Armes advised its readers — kings and lesser rulers — to be ‘curiose & diligent’, and ‘to send … here & there … espies subtyli … to understande the purpose of [the] enemy’.¹1 C. Pisan, The Book of Fayttes of Armes, ed. A. T. P. Byles (2010), pp. 50–51. England’s fifteenth-century king, Edward IV, was a master of such practice, with his victories against the Scots and his capture of Berwick in 1482 owing much to a vast network of intelligence. His successor, Henry VII, also invested in the area and used a great many disaffected Scots, Picards and merchants for diplomatic and military gain. And, of this group, perhaps the most interesting and contemporaneously recorded is a Scottish nobleman, John Ramsay, Lord Bothwell and Lord Balmain, of Terrenzeane (c. 1464–c. 1513). He is an individual often neglected by researchers, but who appears very much to have played an important role in shaping the histories of both kingdoms. The following article aims to trace his noteworthy career in the later medieval and early modern periods.     

迈克尔·曼的社会权力史及权力史观述评

迈克尔·曼是第三代历史社会学家中的杰出代表。他的社会权力史别出心裁、匠心独具 ,理论上讲是马克思·韦伯“社会理想型”研究方法的延续。曼的社会权力史涵括整个人类史 ,其解释力强、角度新颖、理论性强。但是 ,其权力史仍是欧洲中心主义的 ,并且在其中 ,作为历史组成部分的个人消失了。     

Did Herbert Spencer have reading epilepsy?

Herbert Spencer, the nineteenth-century philosopher, has frequently been dismissed as a "fantastical hypochondriac" (as his most recent biographer, Mark Francis, terms him). Yet he left a record in his Autobiography of symptoms that suggest a very different diagnosis. Abruptly at age 35, he found that the activity of reading, previously indulged in without difficulty, triggered paroxysmal episodes of disturbing "head-sensations" including "giddiness" (so Spencer described them); these severely curtailed his ability to carry out his philosophical studies. Of all possible explanations for such episodes, none seems as likely as reading epilepsy. Enduring preconceptions about Spencer's presumed neurosesmay have kept modern historians from appreciating that Spencer suffered from a legitimate, if esoteric, neurological malady.     

邓小平与教育战线的拨乱反正

邓小平 1 977年再度复出以后 ,亲自领导教育战线率先进行拨乱反正 ,推倒“两个估计” ,恢复高校招生考试制度 ,继承和发展了毛泽东教育思想 ,对中国教育的改革开放提出了一系列方针、政策和措施 ,不仅大大推进了中国教育事业的改革开放 ,而且对全国各条战线的拨乱反正和改革开放产生了积极的影响 ,起到了推动的作用。邓小平在教育工作方面的理论与实践 ,丰富和发展了马列主义、毛泽东思想     

人文主义地理学与地理学人本传统的复兴

实证主义地理学是通过"认识论翻转"确定均质化空间而保证其有效性的,这在根本上规定了实证主义方法论中人文世界的隐没。人类科学理性的缔造经过"认识论翻转",确保了其割裂人文世界的普世价值观,并随着实证主义在近现代的成功和学科建制化而得到制度保障。这一历程在显示实证主义对地理学神圣指导作用的同时,暗含了其对地理学分工的不适。在"认识论翻转"层面上,人文主义地理学对地理学研究传统进行了"否思":①重新评估了地理学的本体论问题,使人文世界定位于地理学研究领域之内;②发展了针对人文世界的整体主义方法论,但并非对实证主义的反判;③人文主义地理学的立足点伦理和价值是内在的而非实证主义外在的;④人文主义地理学讨论的知识论要求"本体论-认识论与方法论-价值论"的联通以获得具有人性的世界图景。