大力培育当代革命军人核心价值观

最近，胡主席在军队的一次重要会议上提出，要围绕强化官兵精神支柱，大力培育“忠诚于党，热爱人民，报效国家，献身使命，崇尚荣誉”的当代革命军人核心价值观。培育军人核心价值观，是党为加强军队意识形态工作而树立的一面旗帜，是军队思想政治建设的重要组成部分，是军队赖以存在和发展的共同思想基础，是履行新世纪新阶段我军历史使命的必然要求。     

坚持不懈地用当代革命军人核心价值观铸牢官兵精神支柱

—个国家、一个民族要始终屹立世界、绵延而兴旺，必须有自己的核心价值观作思想支撑；一支军队、一名军人要忠实履行职责、无往而不胜，必须有自己的核心价值观作精神支柱。军委胡锦涛主席站在时代和历史高度，郑重提出大力培育“忠诚于党，热爱人民，报效国家，献身使命，崇尚荣誉”的当代革命军人核心价值观，准确把握了我军建设发展的时代要求，抓住从思想上政治上建军治军的根本和关键，明确了当代革命军人团结奋斗的精神支柱，宣示了人民军队的崇高价值追求。     

用先进文化牵引当代革命军人核心价值观常态化培育

胡主席站在时代发展和军队建设全局的高度，郑重提出并系统阐述“忠诚于党，热爱人民，报效国家，献身使命，崇尚荣誉”的当代革命军人核心价值观，要求全军把大力培育当代革命军人核心价值观作为思想政治建设的重要基础工程来抓。去年，总政专门制定下发《深入持久培育当代革命军人核心价值观实施意见》，明确提出“先进文化潜移默化影响官兵的思想情操，对培育当代革命军人核心价值观具有不可替代的独特作用”。     

提高领导干部培育当代革命军人核心价值观的本领

大力培育当代革命军人核心价值观，总体谋划是关键。谋划不到位，培育当代革命军人核心价值观就会偏离正确方向，难以发挥其应有的功能作用。进入新世纪新阶段，我军面临着国际风云变幻、国内社会深刻变革的新形势，军队建设、改革和发展任务十分繁重，军队思想政治建设面临着许多新情况新问题，对提高领导干部谋划培育当代革命军人核心价值观的本领提出了较高的要求。     

爱国、卫国、报国大力培育当代革命军人核心价值观

军人是国家利益的维护者，是祖国尊严的捍卫者，军人重要的价值体现就是爱国。“报效国家”是当代革命军人核心价值观的应有之义，当代革命军人核心价值观凝练和升华了爱国主义，足爱国主义新的时代阐释，是爱国主义与我军历史使命新的时代结合。紧紧围绕热爱祖国这一主题，高举爱国主义这一旗帜，弘扬“爱国、卫国、报国”的爱国主义精神，从中汲取思想和精神营养，培育和践行当代革命军人核心价值观，切实打牢官兵高举旗帜、听党指挥、履行使命的思想政治基础，推动部队建设科学发展，具有十分重要的意义。     

忠诚于党——当代军人的核心价值观

价值观是文化的核心,是哲学的基本范畴.忠诚于党,是当代革命军人核心价值观的灵魂,是我军官兵最重要的政治品格.胡锦涛主席的重要论述阐明了忠诚于党的科学内涵和基本要求,明确了我军官兵最高政治信仰和价值追求,为当代革命军人书写壮丽多彩人生、争做时代先锋指明了方向.     

实践当代革命军人核心价值观的路径探析

在全面建设小康社会的新形势下,实践当代革命军人核心价值观是军队思想政治建设的根本任务。探索当代革命军人核心价值观的实践路径,对科学指导军队思想政治教育意义重大。     

军营法律文化建设与当代革命军人核心价值观培育

军营法律文化是军营先进文化中的一种特殊文化,是培育当代革命军人核心价值观的现实需要。军营法律文化建设与革命军人核心价值观培育相互依存:军营法律文化建设与当代革命军人核心价值观培育的军事价值一致;当代革命军人核心价值观引领军营法律文化建设;军营法律文化建设保障当代革命军人核心价值培育。     

大力培育当代革命军人核心价值观

“忠诚于党、热爱人民、报效国家、献身使命、崇尚荣誉”是当代革命军人的核心价值观。当代革命军人核心价值观，是指在一定历史时期内履行着党和人民赋予的使命任务，反映着国家意志的军队中所有成员秉承的价值标准、价值判断、价值实践的总和，     

充分发挥军人核心价值观在发展军事文化中的作用

党的十七届六中全会提出了建设社会主义文化强国的重大任务。这同时对我军发展先进军事文化提出了新的要求。当代革命军人核心价值观是军事文化的精髓;以培育当代革命军人核心价值观为切入点,大力发展我军军事文化。     

社会主义核心价值观研究述评

当前针对社会主义核心价值观的学术研究聚焦以下几个问题：培育和弘扬社会主义核心价值观的意义;对社会主义核心价值观科学内涵的解读;如何在培育和践行社会主义核心价值观的过程中继承弘扬中华传统文化;培育和践行社会主义核心价值观的途径等等。研究中对弘扬主义核心价值观的重大意义,“三个倡导”的内容理解等问题取得了丰硕成果,达成了基本共识;对社会主义核心价值观的最终表述,社会主义核心价值观与社会主义核心价值体系的关系问题的认识尚存在争议之处。而对社会主义核心价值观培育和践行的路径、机制,以及弘扬传统文化与培育社会主义核心价值观的关系问题的深入探讨是这一阶段学术研究的热点和亮点。     

Capitalist Natures in Five Orientations

How do nonhuman individuals and communities come to bear capitalist value or not in contemporary social relations? The “or not” of the question is crucial. This is because our analytical approach, drawing from feminist and postcolonial theorizing, is one that keeps us focused on value’s necessary others, that is, the bodies/communities designated as waste or even superfluous. Our aim is to attend to the role that difference and hierarchies play in the production of value. Accordingly, we present a typology of five orientations – relational, patterned positions – nature can take in relation to capitalist social relations: officially valued, the reserve army, the underground, outcast surplus and threat. What our typology suggests is that to accumulate capital, capitalism needs the diverse materials and creative forces of natures ordered in a variety of positions within society, not just as commodities. No such position is without violence and exploitation. To add some specificity to our initial analysis, we consider how these nonhuman orientations are produced in part through law. We focus on the law because it comprises a prime tool for achieving social order and because the law is a crucial site in which difference is produced and the designations of valued and unvalued are formalized and consolidated.     

The Essence of the “Market Army”

Western armies have undergone substantial organizational‐cultural transformations since the end of the Cold War. Two main themes have been suggested to describe these transformations: postmodernity and post‐Fordism. This article analyzes these profound shifts. The author portrays the new Western army as a “market army,” distancing itself from the “citizen army,” and envisions a continuum between these extreme types. The market army emulates market practices in order to adapt to modern strategic, economic, political, and cultural constraints. What typifies the market army is the subjection of military doctrine to the market, a post‐Fordist structure, a network‐centric hierarchy, market values borrowed by the military profession, the convergence of military and civilian occupations, the commodification of military service, and new contractual forms of bargaining between soldiers and the military. Israel serves as a critical case with which to develop the theory of the market army.     

Structural injustice and the legitimacy of the state-centric system

ABSTRACT

Catherine Lu’s seminal Justice and Reconciliation in World Politics is right to stress the enduring nature of some colonialist structural indignities. It is less clear, however, if structural injustices justify Lu’s demand for revolutionary changes of the global order. Before transforming the pluralist state-centric system, we need transparent criteria that help us agree on the severity of structural injustices. Considering Lu’s strong focus on the colonialist origins of contemporary injustices, one would also like to know if and how their historical background affects their present moral status. The essay concludes that, in a multicultural global society with diverse moral values, we should focus on tackling the most glaring injustices and on rectifying those where accountabilities are least controversial.     

以社会主义核心价值体系构建大学生的人文精神

本文从社会主义核心价值体系内涵与人文精神的相互关系,分析社会主义核心价值对大学人文精神的培养重要意义,提出当前大学生人文精神缺失、价值取向困惑需要社会主义核心价值提供方向和精神动力。并提出落实社会主义核心价值理论工作落实"三进,并与校园文化、校外文化有机统一,做到理论与实践相结合,推进大学生自觉以社会主义核心价值作为行动的指针。     

中国特色社会主义道路问题研究

邓小平开辟了中国特色社会主义的伟大道路,它既坚持科学社会主义的基本原则又立足我国实际和时代特征赋予鲜明的中国特色。从科学社会主义和当代中国发展史来看,中国特色社会主义道路的中国特色表现在为当代中国一切发展进步奠定了根本政治前提和根本制度基础的中国新民主主义革命道路和社会主义革命方法的中国特色,表现在改革开放中成功地开辟了一条不同于其他发展模式的社会主义道路的中国特色,表现在中国特色社会主义的发展大道具有六条有中国特色的具体发展道路的中国特色。     

The modern revolutions of Iran: Civil society and state in the modernization process

This paper concerns two major transformations in the modern history of Iran: the Constitutional Revolution of 1905–1909 and the Islamic Revolution of 1977–1979. It focuses on the interplay of clergy, bazaris and state in making the two modern revolutions if Iran. The paper addresses a core question: why the clergy did not take political power in the Constitutional Revolution when Iran was a traditional society, yet succeed in doing so in a modern Iran (1977–1979)? It concerns largely questions of continuity and change of social institutions during a period of rapid authoritative modernization that significantly influenced the constellation of power between civil society and state} As a result of rapid modernization, traditional civil society, which was based on strong ties between the Shi'i clergy and the bazaris, drastically change and marginalized. Modern socio‐economic and administrative developments and the creation of new social groups, in turn, contributed to the formation of a modern civil society which periodically played a significant role in the political life of Iran. Socio‐economic changes brought about by Pahlavi Shahs’ (1924–1979) through rapid and authoritative modernization created new urban social groups who became important factors in making the Islamic Revolution of 1977–1979. In particular, the urban marginal groups, ‘the dispossessed’, engaged infrequent confrontations with authorities, and provided the radical clergy with a ‘social army’ for revolutionary mobilization and dominant influence.     

A note on cognitive branding and the value profile

The aim of this paper is to present a pragmatic inspired branding method called a value profile, within the theory of cognitive branding. The method is theoretical anchored in Charles S. Peirce's pragmatic theory and can be used to identify the core values of brands and also identify the possible consequences of how these values influence people to purchase products. Moreover, it can be used to analyze the values themselves.     

真理和价值的关系是现时代的紧迫课题

当代西方科学主义、人本主义这两大哲学思潮及其调和者要么各执真理或价值一端,要么把二者等同,都没有正确解决二者的关系;当代社会现实使真理和价值的关系问题凸显,使真理和价值关系问题成为经济发展和人类发展的宏观问题;市场经济孳生的利己主义的价值观,导致人与自然、人与社会人和人与人关系紧张。理论和现实的需要促使我们重视真理和价值关系问题的深入研究。