加强公务员行政能力建设 提高基层政府公共管理水平

当今时代是一个能力本位的时代,随着执政能力建设的提出,公务员的行政能力作为党执政能力建设的题中之意也越发显得重要。本文力图在对基层政府公务人员行政能力进行理性思考的基础上,制定科学评价公务员能力素质的标准,进而提出创造灵活用人机制;优化基层政府公务员考核制度;完善公务员培训机制;多种淘汰机制并举,实现基层政府公务员队伍吐故汰劣等政策建议。     

我国基层政府公务员心理健康的维护与调适

近年来,基层政府公务员的心理健康问题受到了社会各界的广泛关注。作为特殊的群体,基层政府公务员既要具有完成本职工作的基本素质和综合能力,更要具备良好的心理承受能力和调适能力。我国基层政府公务员心理健康的维护与调适,需要统筹政府部门、社会力量、公务员自身等多方面因素,多管齐下,协力而为。一要保持经济持续发展,夯实基层政府发展的物质基础;二要深化体制机制改革,构建基层政府公务员保障体系;三要强化理念信念教育,营造基层政府良好的内在氛围;四要优化行政生态环境,创设和谐有序的外部环境。     

公务员职业能力和职业道德素质的矩阵分析

公务员职业能力和职业道德素质是公务员从事本职工作必须具备的两大基本要素,也是政府形象的两大风向标。运用波士顿矩阵原理分析公务员职业能力和职业道德,能够清楚地辨析因德能权重不同而形成的公务员类别,并依此有的放矢地强化公务员队伍建设。     

服务型政府视野下公务员学习能力建设探析

在服务型政府构建过程中,培养和提高公务员的学习能力具有重要的实践价值和现实意义。为此,各级政府要大力加强公务员队伍的学习能力建设,尤其要在学习理念、学习机制、学习制度、学习方法等方面不断进行完善和提升,并以此为突破口,全面提升公务员的综合素质。     

优化成长环境，全面提升基层政府公务员队伍素质——吉林市属县及县级市政府机关公务员素质状况的调查与思考

公务员素质是国家吏治的基础,是影响政府机关行政能力与行政效率的境,全面提升基层政府公务员整体素质,是公务员他伍建设的一项基础工程,也是影响二次创业成败的重要因素.     

论级别晋升是我国公务员的另一条职业发展渠道

《公务员法》对公务员的职务与级别进行了重新设计,为广大公务员提供了多样化的职业发展阶梯。扩大了级别的功能,使级别成为除了职务晋升外公务员职业发展的重要台阶,有利于解决基层公务员职业发展空间狭小等突出问题。     

政府组织学习视阈下的公务员培训创新路径探析

政府组织学习是建设学习型政府的重要手段,同时也对公务员培训模式提出了新的要求。通过创新公务员培训内容、培训方式和培训方法,建立公务员培训的保障机制,使公务员培训工作与时俱进,能够真正发挥其促进政府组织学习成效、提升政府执政能力的作用。     

基于学习型组织理论的公务员职业能力提升路径探析

公务员职业能力建设是一项艰巨、复杂的系统工程.在管理与实践中发展起来的学习型组织理论直面人的能力建设与团队融合,对我国公务员职业能力提升具有重要的借鉴意义.     

学习型公务员队伍建设的主要障碍及对策分析

"全民学习、终身学习"的学习型社会是知识经济时代对人的全面发展提出的新要求。随着改革的深化,学习型政府逐渐成为我国政府改革的方向。公务员是政府机关中集合人才的重要组成部分,加强公务员队伍学习能力,提高公务员队伍的执政能力是创建学习型政府中关键的一环。     

公务员职业发展初探

公务员的职业发展是公务员管理制度中的重要一环。本文力从公务员个体职业发展动机、政府人力资源管理以及行政管理体制革新的视角,分析公务员的职业发展。     

Immigration,intermarriage and the changing face of Europe in the post war period

In this article we compare the propensity to intermarry of various migrant groups and their children who settled in Germany, France, England, Belgium and the Netherlands in the post-war period, using a wide range of available statistical data. We try to explain different intermarriage patterns within the framework of Alba and Nee's assimilation theory and pay special attention to the role of religion, colour and colonial background. We therefore compare colonial with non colonial migrants and within these categories between groups with ‘European’ (Christian) and non-European (Islam, Hinduism) religions. First of all, religion appears to be an important variable. Migrants whose faith has no tradition in Western Europe intermarry at a much lower rate than those whose religious backgrounds correspond with those that are common in the country of settlement. The rate of ethnic endogamous marriages in Western Europe are highest in Hindu and Muslim communities, often regardless if they came as guest workers or colonial migrants. Whereas differences in religion diminish the propensity to intermarry, colour or ‘racial’ differences on the other hand seem to be less important. This is largely explained by the pre-migration socialisation. Furthermore, the paper argues that the attention to institutions, as rightly advocated by Richard Alba and Victor Nee, needs a more refined and layered elaboration. Institutions, often as barriers to intermarriage, do not only emanate from the receiving society, but also—be it less formalized—within migrant communities. Especially religions and family systems, but also organized nationalist feelings, can have a profound influence on how migrants think about endogamy. Finally, strong pressures to assimilate, often through institutionalized forms of discrimination and stigmatization, not only produce isolation and frustrate assimilation (with resulting low intermarriage rates), but can also stimulate assimilation by 'passing' mechanisms. These factors, together with a more comparative perspective, are not completely ignored in the new assimilation theory, but—as this study of Western European intermarriage patterns stresses—deserve to be included more systematically in historical and social scientist analyses.     

Best practices for structuring a family court parenting plan evaluation under the 2022 AFCC Guidelines

Evaluation appointment orders provide enforceable scaffolding for conduct of family court parenting plan evaluations, and use of the evaluator's reports, feedback, file, and testimony. Unlike a contract, a stipulated or adjudicated appointment order is directly enforceable by the family court. It unambiguously positions the evaluator as the family court's appointee – answerable directly to the court and, in some jurisdictions, protected by quasi-judicial immunity from damages claims. A well-crafted appointment order governs the roles and expectations of the court, the evaluator, the parties, the lawyers, and the collateral witnesses. An appointment order mandates the legal duties, rights, powers, and responsibilities of the professionals, the parties, and the collateral witnesses. At minimum, an appointment order articulates the legal basis for the appointment, the purpose and scope of the evaluation, compensation of evaluator, and the duty of the parties to participate in the process. A written evaluation protocol or procedures statement discloses in advance the methods of investigation and assessment that the evaluator intends to use. Together, the appointment order and written protocol help the evaluator, lawyers, parents, and judge manage the complexity of the evaluation process.     

Illumination,Imagination, Creativity: Rājaśekhara,Kuntaka, and Jagannātha on <Emphasis Type="Italic">Pratibhā</Emphasis>

Sanskrit poeticians make the visionary faculty of pratibhā a necessary part of the professional poet’s make-up. The term has a pre-history in Bhartṛhari’s linguistic metaphysics, where it is used to explain the unitary perception of meaning. This essay examines the relation between pratibhā and possible theories of the imagination, with a focus on three unusual theoreticians—Rājaśekhara, Kuntaka, and Jagannātha Paṇḍita. Rājaśekhara offers an analysis of pratibhā that is heavily interactive, requiring the discerning presence of the bhāvaka listener or critic; he also positions pratibhā in relation to Bildung (vyutpatti) and practice. For Kuntaka, pratibhā, never an ex nihilo creation by a poet, serves as the basis for the peculiar forms of intensified insight and experience that constitute poetry; these may also involve the creative scrambling and re-articulation of the object in terms of its systemic composition. At times, Kuntaka’s pratibhā comes close to a strong notion of imaginative process. But the full-fledged thematization of the imagination, and of pratibhā as its support and mechanism, is best seen in the seventeenth-century debates preserved for us by Jagannātha. A link is suggested between the discourse of poetic imagination in Jagannātha and similar themes that turn up in Indo-Persian poets such as Bedil.     

Preventing Homelessness for System‐Involved Youth

Too many youth and young adults find themselves on the streets, couch‐surfing with friends, in emergency shelters or worse, after exiting the child welfare and juvenile justice systems. In some circumstances, youth have had court hearings until their exit from the legal system, but those hearings have not focused on long‐range plans of youth and emergencies youth may encounter. In other circumstances, there has been little or no planning prior to discharge, especially for young people who leave the juvenile justice system. Courts can and should prevent, alleviate or end youth homelessness for youth who appear before them through strategies that are enumerated in the recently‐passed NCJFCJ resolution. This article expounds on three of these strategies – coordinating transition and re‐entry plans, insisting on effective legal representation of youth, and utilizing sound judicial leadership. It also describes the concurrent efforts of the Coalition for Juvenile Justice and the American Bar Association's Homeless Youth Legal Network to remove legal barriers and improve outcomes for youth and young adults experiencing homelessness.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.      

Otherness in the Pratyabhijñā philosophy

Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these ?aiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of the Vijñānavādins’. Although, according to the Pratyabhijñā, the other subjects are not ultimately real since all subjects are nothing but limited manifestations of a single absolute subject, the fact that we are aware of their existence in the practical world has to be accounted for. The Vijñānavādins explain it by arguing the we infer the others’ existence. The Pratyabhijñā philosophers, while refuting their opponents’ reasoning as it is expounded in Dharmakīrti’s Santānāntarasiddhi, develop a particulary original analysis of our awareness of the others, stating that this awareness is neither a perception (pratyak?a) nor an inference (anumāna), but rather a guess (ūha) in which we sense the others’ freedom (svātantrya).     

The Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi

This paper presents an English translation from the original Tamil of the canonical Saivite hagiographical work, the Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi. The date of this work is disputed, but it was probably composed at some point between 870 and 1118 CE. This classical Tamil poem gives in summary form the lives of the sixty three Saivite saints of the sixth to ninth centuries known as the Nāyaṉmār, or Tiruttoṇṭar (“holy servants”, sc. of the Lord Siva). The paper also includes an Introduction, setting out the context of the poem and its place in the Saivite literary tradition from which the Saiva Siddhanta philosophy subsequently developed, and Notes which explain the mythological and other references which the poem contains.     

The Problem with Pretending: Rāmānuja’s Arguments Against <Emphasis Type="Italic">Jīvanmukti</Emphasis>

In his Brahmasūtrabhāṣya 1.1.4, Rāmānuja argues that the knowledge of the liberated person precludes ignorance and its effects, and therefore precludes the possibility of jīvanmukti (embodied liberation). The Advaitin replies that the knowledge of the liberated is consistent with a certain kind of karma that prolongs embodiment, hence jīvanmukti is possible. In his Bhagavadgītābhāṣya 2.12, however, Rāmānuja points out that even if the jīvanmukta (embodied liberated person) still experiences appearances, he does not count them as reasons for acting, and therefore does not act. Hence Rāmānuja’s objection to jīvanmukti is both conceptual and practical, and it is the practical problem that is the more difficult to resolve.     

Locating Humour in Indian Buddhist Monastic Law Codes: A Comparative Approach

It has been claimed that Indian Buddhism, as opposed to East Asian Chan/Zen traditions, was somehow against humour. In this paper I contend that humour is discernible in canonical Indian Buddhist texts, particularly in Indian Buddhist monastic law codes (Vinaya). I will attempt to establish that what we find in these texts sometimes is not only humourous but that it is intentionally so. I approach this topic by comparing different versions of the same narratives preserved in Indian Buddhist monastic law codes. This is a revised version of a paper presented at the XVth Congress of the International Association of Buddhist Studies, Atlanta, Georgia, USA, June 23-29, 2008. I wish to acknowledge financial assistance from the Arts Research Board, McMaster University.