Chronotopes of study abroad: the cultural Other,immersion, and compartmentalized space–time

Study abroad offers a specific configuration of encountering cultural Others: in a demarcated “abroad” space in a compartmentalized time period. Informed by Bakhtin's notion of chronotopes, this article investigates narratives of American college students who studied in Paris, France and Bilbao, Spain in June–July 2011 based on an ethnographic fieldwork of their stay. I identify two chronotopes held in tension in their narratives that reflect tenets of the discourse of immersion: of homogeneous space where every minute students spend in the host society is “local” time full of learning, which risks portraying the host society as frozen in the time of the students’ stay; and of heterogeneous space where local space–time and outsider (e.g. American students and tourists) space–time co-exist hierarchically, where students strive to show their engagement with the former. This article calls for encouraging students to examine the effects of these chronotopes on their experiences and for viewing study abroad not as an encounter of two cultures but as diverse students joining in the ongoing production of heterogeneous host society space with a compartmentalized yet expanding notion of time.     

民国文官制度的独特创制

在中国古代,主要是通过科举制度选拔国家官员。科举制度废除后,孙中山主张在五权宪法的框架之中,由国家设置考试院,主管文官的选拔、任用和考绩。这一创新的理论实践于民国时期。在民国时期,文官考试制度开始运作和完善,其中的特种考试和检定考试是我国的独特创制。文官的任用、考绩、升调、奖惩、抚恤等制度称作文官"铨叙"制度,与文官考试制度相辅相成。文官"铨叙"制度最为规范,也是我国的独特创制。     

流浪儿童的回归与救助

今年初,“随手拍照解救乞讨流浪儿童”活动引起社会各界的普遍关注。与此同时,政府出台各种措施应对流浪儿童这一社会问题。近年来,对于流浪儿童的救助取得了一定的进展,当然,也出现了一些问题。本文将先论述我国流浪儿童的进展和问题,然后从儿童流浪的原因等方面探讨了如何实施有效的救助措施,让他们能真正回归社会,成为一个独立的个体。     

19世纪与20世纪之交的日本亚洲主义

19世纪与 2 0世纪之交 ,日本出现过“亚洲主义” (亦称“大亚细亚主义”)思潮 ,这一思潮早期表现为抵御列强的“亚洲同盟论”与“中日连携”思想 ;以后演绎出文化亚洲观 ;最后则异变为与“大陆政策”相连的侵略主义理论。     

20世纪五六十年代包产到户合法地位缺失的多维分析

在当代中国,执政党的指导思想、政治路线及相应的重大决策对社会的发展变迁具有决定性的意义。20世纪五六十年代,包产到户曾经一而再、再而三地兴起,但最终都沉寂下去。究其原因,从理论角度分析,包产到户在传统的社会主义理论中找不到相应的支撑;从经济角度分析,包产到户“有悖”于国家工业化的战略部署;从领导决策因素分析,包产到户没能取得全党特别是最高决策者的认同。     

‘Unlocking the cage door’: the spatiality of counselling

This paper examines the spatiality of counselling, focusing on ideas about positions, boundaries and spaces emerging from practitioners' accounts. Counsellors describe counselling as a practice within which the relative positions of self and other are explored and negotiated. To that end, counsellors adopt a contradictory position in relation to expertise, claiming to be experts in not being experts. Counselling transgresses bureaucratic boundaries between different forms of care, and normative boundaries of secrecy. In their place, counselling works with spatio-temporal, confidentiality and ethical boundaries, which are simultaneously concrete and specific, fluid and illusory. These boundaries create spaces within which the interplay of reality and fantasy can be explored. These spaces can be understood in terms of processes of exteriorizing the inner worlds of clients and interiorizing external spaces including those made available by counsellors and counselling services. The spatiality of care associated with counselling strategically invokes binary distinctions, for example, between reality and fantasy, but also disrupts dualistic conceptualizations of space in favour of an understanding of space as simultaneously real, imagined, material and symbolic.     

明清侨寓徽商子弟教育的特色

明清时期,徽商在经商之地侨寓的现象相当普遍,为子弟成名计,徽商及其子弟在侨寓地展开了一系列教育活动,并形成了自己鲜明的特色：教育成效卓著,教育与科举发展存在县份分布上的不平衡;徽商取代士而成为明清侨寓徽商子弟教育机构创办的真正主体;教育理念开放变通等。这既体现了明清的时代特色,也与商人教育的特点相契合。     

枢纽经济及其发展机制——以中国交通枢纽经济为例

枢纽经济是当前很多省份的重要区域发展战略,但是对枢纽经济内涵、发展机制等核心问题的讨论还不足以指导现实枢纽经济发展。文章构建并检验枢纽经济的发展机制,一方面界定枢纽经济内涵,从系统论的自组织和他组织视角使用区域循环累积因果模型推演出枢纽经济发展的四个阶段;另一方面以交通枢纽经济为例使用省级2007—2017面板数据检验主要变量的定量影响,并判断我国枢纽经济的当前所处阶段。主要结论:枢纽经济发展受经济系统自组织和政府他组织影响,是由初始变化形成阶段、次级强化形成阶段、产业竞合上升发展阶段、成熟阶段组成的循环累积因果过程;经验检验表明劳动力数量、公共基础设施配套、制度创新和技术水平显著影响枢纽经济;当前我国枢纽经济发展处于初始形成阶段,政府政策是触发关键;提高丝绸之路经济带沿线西部省份的枢纽数量和质量能有效拉动枢纽经济发展。     

Thinking the other,thinking otherwise: Levinas’ conception of responsibility

ABSTRACT

Probably no other philosopher described the encounter with the other (human being) in a more radical way than Emmanuel Levinas. This led him to a new interpretation of responsibility as origin of all our ethical obligations towards others. He put into question a philosophical tradition of thought he accused of taking the ego as sole origin of all foundation of meaning. In this paper, I begin by outlining Levinas’ criticism of the occidental tradition of thought to explain the place of the other in his writings. I go on to explicate Levinas’ peculiar understanding of ‘responsibility for the other’. I will show how important it is in Levinas’ work not to isolate the question of responsibility from the question of justice. Finally, I examine what other capabilities would be required in order to act in a responsible and just way.