廖鲁言与农业合作化

廖鲁言作为农村工作主要领导人之一 ,长期在农村工作的第一线主持工作。他根据农村的实际情况 ,探索总结出许多切合实际的经验 ,提出了许多适合中国国情的农业社会主义改造的主张。但毛泽东总认为廖的思想落后于农村及国内政治形势的发展 ,多次批评指责。廖鲁言竭力在中央的指示和农村的现状之间寻找平衡 ,在不违背中央精神的情况下 ,谨慎地执行切合农村实际的政策 ,并为此不懈努力 ,作出了重要贡献。但毛泽东过高估计农民走社会主义道路的积极性、急于改变农村生产关系的合作化政策 ,终于迫使他中断、放弃了正确的探索 ,被卷入“左”倾运动的浪潮。     

毛泽东与新中国谈判建交的开创

谈判建交是新中国独立自主外交的一项重要实践,是毛泽东将中华民族争取独立、平等和获得尊重的努力与国际法相结合的一次成功创新。毛泽东不仅是谈判建交的首倡者,而且在具有开创意义的中国同印度和英国的建交谈判中,扮演了决策者、设计者和领导者的角色,起到了举足轻重的关键作用。     

中国建筑遗产再认识

中国仿生的构架体系建筑,在历史早期就已传播到邻近的东亚国家,从而形成了一个东方建筑体系。18世纪以来,又影响到欧洲,与西方新材料、新技术相结合,使摩天楼得以矗立;中国《老子》的空间学说,引起世界"近代建筑革命";中国的陶制砌块用植物油处理的原理,促成抗酸、碱的"有、无机相结合"的建材理论,被誉为世界"建材革命"。直至今日,不同于西方"花园"(ga rden)和"林园"(pa r k)的中国人为环境与自然环境相融合的园林原理,促成了现代景观学;中国的精神与物质统一功能场效应的风水学说,已经在日、韩、美、德、法等西方国家兴起。作为全人类的财富——中国建筑遗产,将继续对人类生存环境的建设做出贡献。     

The theory and implementation of the People's Republic of China's revolutionary diplomacy

The foreign relations of modern China, starting from the birth of the People's Republic in 1949 until the Cultural Revolution, can be said to have had continuous ups and downs and twists and turns. Its underlying abstruse principles, while stemming from nationalism, contained for the most part the Chinese Communist Party's own revolutionary principles and individual revolutionary experiences. The Chinese Communist revolution was based on class analysis and class conflict, on struggle and ideology. This ideology determined how China viewed itself and the world; no views could be separated from the ideology of class struggle and class analysis. The leadership's adherence to this type of ideology led to the long-term instability of China's diplomacy. Though those who, like Mao Zedong, employed class revolution in order to seize political power while viewing class analysis, class struggle, and in particular the success of using class ideology in a united front policy as the magic wand of the revolution's success, were singularly able to adapt such views to China's foreign policy and diplomacy. This became the fundamental red line for China's foreign policy.     

The “Great Proletarian Cultural Revolution”: China's modern trauma

This paper examines and analyses the causes and consequences of the Cultural Revolution in China. This great twentieth century Chinese trauma cannot be detached from Mao as a person. He was its initiator and – as a charismatic leader – stood above the people and the party, and in the consciousness of the majority of the people was perceived as a great, compelling leader. This paper traces the historical setting, the causes, the process and the consequences of this tremendous political and social movement. In addition, the role of Mao and the concepts of his followers are scrutinized. Finally, the issue of whether or not the Cultural Revolution should be classified as a “revolution” is discussed.     

红军与东北军为推动全国抗日的新证——近现代史文物的一次重大发现

今年3月,纽约邦瀚斯拍卖公司拍出一批与西安事变相关的原始文献及其他资料共8种数1 0件,其中最为珍贵而引人关注的是彭德怀、毛泽东以中国工农红军第一方面军司令员、政治委员的名义写给张学良的信函,毛泽东、洛甫（张闻天）、周恩来、博古（秦邦宪）等中共中央领导人写给张学良的信函、红军与东北军的《抗日救国协定》以及张学良关于处理后事的手记等几个文件.兹根据拍卖公司在网上公布的照片和介绍,对前三个文件作如下初步考证和评估.     

Re-thinking Solidarity as a Principle of Catholic Social Teaching: Going Beyond Gaudium et spes and the Social Encyclicals of John Paul II

Abstract

The tradition of official Catholic Social Teaching, which emerged within the context of the European social question, has since expanded to incorporate developmental issues of the Two-Thirds World. This is shown in the social encyclicals of Pope John XXIII, but more significantly in the Vatican II Pastoral Constitution, Gaudium et spes, and the social documents of Popes Paul VI and John Paul II. In these writings, the principle of solidarity is a significant feature—both for discussions of the European social question, and in engaging with the problems of poverty and underdevelopment in the Two-Thirds World. This paper accepts that the principle of solidarity occupies a central position in Catholic social thought. It argues, however, that the ever-increasing poverty, exploitation and despair in the Two-Thirds World challenges our ethical and theological conceptualizations of solidarity. This paper intends to examine the use of the solidarity principle both in Gaudium et spes and in the social encyclicals of John Paul II. It will also raise the question whether their formulations and insights are adequate in confronting the ever-expanding challenges of international poverty and underdevelopment.     

新中国的“除四害”运动

除四害这一概念最早出现在《农业十七条》中,提出的初衷不仅是为了提高人民群众的健康水平,更是为了增加国家的粮食产量。毛泽东对除四害运动极为重视,亲自领导了这场运动的宣传工作和纲领性文件的修改工作,还把这场运动列入了《工作方法六十条》。在中央的重视下,除四害运动于1957年冬和次年上半年达到高潮。除四害运动为消灭蚊、蝇、鼠等病媒生物以预防和控制传染病的传播,提高人民群众的身体健康水平发挥了积极作用。但这场运动并未带来粮食增产。除四害运动具有明显的急躁冒进的时代特征,在一定程度上破坏了人与自然的和谐发展。     

新中国成立初期“团结中西医”方针的确立

新中国成立初期,第一届全国卫生工作会议制定了团结中西医的卫生工作方针。但是在执行中,却出现了歧视限制中医的错误倾向。毛泽东和中共中央及时发现和纠正了这一错误倾向,使团结中西医的卫生工作方针得到了全面落实。毛泽东和中共中央的相关论述及措施对中医药事业的发展具有重要的历史意义和现实意义。     

始终把思想建设放在党的建设首位

把思想建设摆在党的建设首位,是中国共产党的历史选择和重要优势,是党提高创造力、凝聚力和战斗力的重要经验,是党领导革命、建设和改革伟大事业的理论支撑。中国共产党始终坚持思想建党的原则,坚持以马克思主义及其中国化理论成果武装全党并用以指导实践,使之成为全党和全国人民团结奋斗的共同思想基础。同时,强调思想建设要正确对待党内思想斗争、认真解决思想领域存在的突出问题。