漓江旅游业可持续发展与水生态保护

漓江是桂林的母亲河,是桂林旅游业的精华和精品。要更好地治理漓江,经营漓江,促进漓江旅游业的可持续性发展,必须注重水生态的保护与修复。     

我国行政监督机制的生态解读与思考

行政生态理论视角下的我国行政监督机制具有里格斯笔下的过渡社会的某些特征,即异质性、重叠性和形式主义。本文运用行政生态理论解读我国行政监督机制的现状和面临的挑战,尝试从经济、社会、沟通网络、符号系统和政治结构这五个主要的生态要素来思考我国行政监督机制的构建与完善。     

行政生态学视角中的政府问责制

政府问责制是和谐社会下建立服务型政府的必然要求。目前,由于问责信息的不对称,政府对决策信息存在着高度垄断,问责主体的缺失,行政长官的零问责导致的行政权力膨胀,以及问责程序缺乏可操作性,问责外部缺乏明显的制度保障等等都是政府问责制实施中出现的新问题。     

基于企业内在生态的学习型组织模型研究

在开放动态的环境中,企业不仅要构建组织与环境的外在生态,而且还要处理组织内部要素之间的内在生态问题。在创建学习型组织过程中,企业需要在组织主体、组织空间和组织时间上实现内在生态化,分别形成学习主体模式、学习运行模式和学习发展模式,从而构成基于企业内在生态的学习型组织模型。     

中外政府绩效管理的行政生态学比较

无论在理念上还是在实践中,要完善我国政府绩效管理,提升政府绩效以满足公众需要,改善政府形象,必须从行政生态学角度出发,基于自身特定的环境背景,建立我国政府绩效管理的内部系统。必须完善政府绩效管理的内部生态,强调内外生态间的相互作用与影响,才能促进我国政府绩效管理取得成功。     

民族生态审美叙事中的隐喻交合功能

民族生态审美叙事的关键是科技隐喻与民族生态隐喻交合互动 ,它在正义性原则指导下可保证民族生存与文化具有可持续生存指标 ,一种吸收变革而不丧失认同性活力的能指 ,从而使人与自然及民族间的交往灵活地进行。进而 ,在科技隐喻与民族生态隐喻等“多重隐喻”的功能交合辐射的过程中 ,人类超越自身而形成把握实在意义的方式与前景 ,最终形成对科技导致的生态危机与民族冲突的超越。     

生态文化建设的理论思考

生态文化是人与自然和谐发展的文化。在地球环境的生态适应过程中,人类不断创造适应生存环境的生态文化。但随着人口、资源、环境问题的尖锐化,创造新的生态文化,与环境协调发展、和谐共进已成为社会发展的当务之急。     

ECO-SECTARIANISM: FROM ECOLOGICAL DISASTERS TO SECTARIAN VIOLENCE IN SYRIA

This study introduces ‘eco-sectarianism’, which is a new concept that explains the relationship between sectarian violence and environmental pressures in divided societies in the Middle East. Against the backdrop of climate change, ‘eco-sectarianism’ poses a challenge to many fragmented and unequal societies where the sense of national consciousness is weak and nation-building projects are incomplete. This paper draws attention to the links between politicisation of sub-national identities and emerging ecological challenges in Syria.     

Marx,Engels, and Ecology*

The following is a brief survey of Marx and Engels’ views on ecology, from the viewpoint of their relevance for 21th-century ecosocialism. While there are some serious limitations in the way both consider the “development of productive forces,” there are powerful insights in their discussion of the destructive consequences of capitalist expansion for the environment—an expansion that generates a disastrous metabolic rift in the exchanges between human societies and nature. Some ecological Marxists distinguish between “first stage ecosocialists”—who believe that Marx analyses on ecological issues are too incomplete and dated to be of real relevance today—and “second stage ecosocialists,” who emphasize the contemporary methodological significance of Marx’s ecological critique of capitalism. This paper tries to argue for a third position (which probably could be accepted by several people of the two groups above): Marx and Engels’ discussion on ecological issues is incomplete and dated but despite these shortcomings it does have real relevance and methodological significance today.     

The land of no taboo: agrarian politics of neglect and care in Madagascar

ABSTRACT

In considering the complex relationships between taboo, culture and landscapes, it is productive to examine not only how people bestow taboos onto places, but also how they take them away. In this contribution, I use as a case study a 35-hectare parcel of agricultural land in Madagascar, where members of an extended family are debating whether or not to continue to follow their ancestral taboos while farming. Analyzing the debate, alternative historical, cultural and political narratives of land relationships emerge, including a fraught colonial history, ongoing battles over land tenure, shifting community demographics, and intergenerational conflicts. Overall, this stretch of land illustrates that agricultural landscapes may be rendered without taboo not because they lack meaning, but because they contain an excess of overlapping – and highly contentious – meanings.