稻盛和夫掌舵日航的前景分析

日本著名企业家稻盛和夫已经从经营第一线退出多年。然而，2010年1月，日本首相鸠山由纪夫做出决断，77岁的稻盛和夫出任日航的首席执行官。此举在日本社会引起强烈反响，虽然有反对和质疑的声音，但更多的人对稻盛和夫的重新出山持乐观态度。本文分析了日航重组的背景、鸠山首相请稻盛担此重任的原因。本文认为，稻盛和夫经营哲学作为改变企业人心的“良方”，结合成本管理等有效的经营手段，有望使日航走出低谷。     

《人为什么活着》读书讨论会纪要

东北师范大学日本研究所每学年都要开设＂稻盛和夫经营哲学研究＂的课程,讲授日本知名企业家稻盛和夫的人文理念、经营哲学和宗教精神。该课程力求理论联系实际,结合课堂讨论、企业经营录像等形式,向学生介绍京瓷公司和稻盛哲学的最新发展。除世界经济专业外,国际政治、世界历史、日语语言文学专业,甚至经济学院的学生也都选修或旁听这门课程。2009年2月,稻盛和夫先生的《人为什么活着》一书在中国人民大学出版社出版,很快在学术界和企业界引起强烈反响。该书已经成为＂稻盛和夫经营哲学研究＂这门课程的必读书。2009级硕士研究生认真研读了该书,在2010年1月10日的课堂上组织了一次小型学习讨论会,参加人主要是日本所世界经济专业的硕士生。本文由钟放根据记录整理。     

构建人类命运共同体思想论析

构建人类命运共同体是21世纪的中国提出的关于国际关系走向以及人类社会未来发展方面的战略思想。全球性相互依赖加强、全球治理面临新挑战以及中国的大国责任担当构成其主要时代背景。"构建人类命运共同体"思想主要包括5个方面的内容,即持久和平的政治观、普遍安全的安全观、共同繁荣的经济观、开放包容的文明观以及清洁美丽的生态观。中国是构建人类命运共同体思想的首倡者与积极践行者,同时是构建人类命运共同体中国方案的提供者,在实现这一愿景进程中发挥了中坚作用。     

习近平外交思想中的新型国际关系观

新型国际关系观是习近平外交思想的重要组成部分,也是新时代中国特色大国外交的重要指导思想和行动准则。它根植于中国优秀传统文化,弘扬马克思主义国际关系理论,继承和总结新中国外交理念与实践经验,批判吸收当代全球政治理念,其产生具有深刻的历史必然性和紧迫的现实必要性。这一思想以相互尊重为前提,以公平正义为准则,以合作共赢为目标,具有鲜明的逻辑性、时代性、创新性、实践性和中国特色。构建新型国际关系必须秉持联合国宪章宗旨和原则、和平共处五项原则、共商共建共享原则、正确义利观、新安全观、新文明观等理念原则,坚持“大国是关键、周边是首要、发展中国家是基础、多边是重要舞台”的外交工作布局,不断贡献中国智慧和力量。新型国际关系观的提出,对于发展马克思主义国际关系理论、创新当代国际关系理论、为实现中华民族伟大复兴营造和平发展环境、开辟人类命运共同体实践路径、推动全球治理体系变革都具有重要的理论和实践意义。     

《活法》的经营之道

稻盛和夫的著述非常多,其中,比较有代表性的是《活法》。该书早已翻译成中文,分两卷在东方出版社出版。该书篇幅简短、案例生动、说理透彻,深受中国读者的喜爱,主要内容包括三个方面：企业需要哲学;人生与经营都重在态度;具体的经营方法。作者结合《活法》一书,阐述了对稻盛和夫经营哲学的最新认识。     

稻盛和夫的明心之路

稻盛和夫的形象已经通过媒体和畅销书进入了普通中国人的视野。本文从最新出版的《活法:开始你的明心之路》谈起,分析了家庭氛围和地方文化在稻盛和夫的成长中的作用,阐释了稻盛和夫的经营哲学对当前中国社会的意义。     

对“文明之冲突”论的剖析

片面强调不同文明的矛盾并不能说明人类冲突的原因,原因必须从世界政治和国际关系的政治、经济和意识形态等因素去找。 现实世界政治中不存在西方文明与非西方文明的对垒,将西方文明同非西方文明对立起来并敌视人类的某几个文明分支,追求西方文明主宰世界的地位,这在政治上是霸道的,十分有害的。     

当今中国同伊斯兰国家的文化交流和文明对话

伊斯兰文明与中华文明都是博大精深、具有深厚文化底蕴和持久生命力的文明,在全球化浪潮和大变革、大调整的世界格局中日益显现出各自独特的魅力.二者同中有异、异中有同.文化多元主义是人类文明史和国际关系史上的一种健康、积极、建设性的国际关系范式.中华文明和伊斯兰文明在基本人文精神与一系列伦理思想方面有惊人的相似性和广泛的一致性,为二者对话与交往打下了厚实的思想基础.二者应该而且能够在生态环境、世界和平、全球伦理等领域进行对话,相互借鉴,取长补短,为共同促进人类文明繁荣进步作出应有的贡献.     

非洲中心主义——谢克·安塔·迪奥普的历史哲学

塞内加尔学者迪奥普系非洲历史哲学的奠基人。他的学术观点被称为非洲中心主义，其要旨是人类历史和文明起源于非洲，古埃及文明的主体是黑人，黑人-埃及对人类历史和文明的进化做出了突出贡献。     

文明对话的国际关系意含

联合国倡导和推动的不同文明对话是20世纪90年代以来文明间关系和国家间关系的重要发展,是以和平与发展为主题的当今时代的特征性表现.本文从国际关系的角度,认为文明对话不仅有利于人类文明的进步,而且在国际对话趋势的深入发展、国际文化关系的进一步文明化、回应经济全球化的挑战和探索国际关系新范式等方面都具有重要意义.文明对话将继续赋予国际关系更多的"文明精神".     

稻盛和夫的幸福观

稻盛和夫是日本著名企业家、哲学家,他对"幸福"有独到的见解。本文从"敬天爱人"、"利他"、"知足常乐"、"真诚"、"感恩"五个方面分析了稻盛先生的幸福观。其中,"敬天爱人"的幸福观是稻盛幸福观的核心,另外四个方面都是围绕它具体展开的。本文通过一些实例,从个人和国家两方面分析了稻盛和夫的幸福观在中国的现实意义。     

阿拉伯哲学对西欧文艺复兴的影响

阿拉伯哲学将古希腊亚里士多德的学说、新柏拉图主义和传入的其他哲学思想与自身传统融会贯通,形成富于自身特色的阿拉伯——伊斯兰哲学体系。中世纪晚期,阿拉伯哲学经由西班牙和西西里岛这两个主要途径,通过翻译运动回哺西欧,对西欧文艺复兴运动的兴起和深化产生重要影响。     

奥巴马政府亚太战略解析

21世纪初亚洲地位的迅速提升正在引起美国全球战略重心的东移。奥巴马政府亚太战略的目标,是要在"美国的太平洋世纪"里,"保持和加强美国在亚太地区的领导能力,改善安全,扩大繁荣,促进美国的价值观"。为此,美国将以"前沿部署外交"为开端,按照"六条关键性的行动路线"向前推进:增强美国的双边安全同盟;深化美国与新兴大国的关系;发展与区域性多边机构的接触;扩大贸易和投资;打造基础广泛的军事存在;增进民主和人权。这表明,"现实的理想主义"构成了奥巴马政府亚太战略的战略理念。     

Racial appropriation in white expatriate South African discourses: Reading race on social club websites

Abstract

In South Africa the African moral philosophy ubuntuism is periodically raised as a framework for African normative media theory. At this stage, the ubuntu discourse cannot be described as a focused effort to develop a comprehensive theory on the basis of which media performance could be measured from ‘an African perspective’. It should rather be seen as an intellectual quest to rediscover and re-establish idealised values of traditional African culture(s) and traditional African communities. Yet, given South Africa's history of apartheid in which Christian nationalism was misused as a moral philosophy to mobilise a patriotic media in the service of volk (nationhood) and vaderland (fatherland), it is not too early to ask critical questions about ubuntuism as a possible framework for normative media theory. Such questioning is the purpose of this article. Against the background of postmodern and postcolonial perspectives on normative theory, questions related to the following are raised: the expediency of ubuntuism in the context of changed African cultural values, the distinctiveness of ubuntuism as an African moral philosophy, the vulnerability of moral philosophy to political misuse, ubuntuism in the context of the future of normative theory in a globalised world and changed media environment, and the implications of ubuntuism for journalism practice. It is concluded that ubuntuism may pose a threat to freedom of expression. Given the nature of contemporary South African society and its media system, the postmodern emphasis on diversity and pluralism as the cornerstone of future normative theory, is supported.     

Cultural Studies as ‘Psycho-babble’. Post-LitCrit,methodology and dynamic justice

ABSTRACT

Methodology, policy and the turn to post-LitCrit, are both strengths and weaknesses in cultural studies. As strengths, they have freed the field from the tyranny of quantitative methods and a deterministic positivism; but they are simultaneously weaknesses, in that cultural studies now exhibits an ambiguous relation to the ‘material’ – to contexts. Texts are disarticulated from contexts in the post-LitCrit ‘tradition’. The consequences of inapplicable appropriations of cultural studies are now seen in regressive applications supposedly couched within the democratising imperative that was once the raison d'etre of the field. This study examines the consequences of the loss of the ‘material’ from certain inflections of cultural studies. Reports of the South African Human Rights Commission into Racism and the Media constitutes my case study. Using the concept of dynamic justice, I propose a return to context based on evaluative criteria rooted in the human condition. Instead of ‘Texts’, or even ‘class consciousness’, I argue that the principal contextual criteria for cultural studies research could be based on the socio-political value ideas of Freedom and Life Chances.

[T]ensions and contradictions abound; sophistry has replaced rigour in many an instance and dilettantism parades as expertise and informed judgement.

John Williams (1999) on intellectuals in the ‘new’

South Africa.

I'm not racist, I only hate whites, not blacks

Ma Maloi, rejecting her daughter-in-law's allegations about her racism against their white neighbours. Going Up, sitcom, Episode 24, South African Broadcasting

Corporation.

Though cultural studies emerged from an impeccable lineage of both theoretical critique and empirical immersion, some post-1990 variants reflect an ambiguous relationship with empirical methodology, factual accuracy and the material. Media studies exhibits an often strained relationship with content analysis and numerical methods (Ruddock 1998). Cultural policy studies tend to forget the dialectic which keeps critique alive in its delicate relationship with state and funding agencies (Tomaselli and Shepperson 1996). Originally concerned with the study of power relations and democratisation, cultural studies has been on occasion over the past decade definitionally reduced merely to a form of ‘writerly expression’ (Willoughby 1991). Conversely, it has been accused of becoming a discourse of pseudo-liberation (McChesney 1996), and, during the struggle against apartheid, of being the vanguard of new fascisms (Edgecomb 1984). For some, cultural studies is the central disorganising principal in journalism education (Windschuttle 1998). The relationship between cultural studies, which emphasises the ‘popular’, and the propositions of human rights movements, is also unclear.     

Re-reading Weber,re-conceptualizing state-building: from neo-Weberian to post-Weberian approaches to state,legitimacy and state-building

This article analyzes how different interpretations of Max Weber’s work on the state and legitimacy have materialized in contemporary research on—and practice of—international state-building. We argue that the currently prevailing neo-Weberian institutionalism in state-building theory and practice is based on a selective interpretation of the passionate and polemicist ‘politician’ Max Weber, whilst omitting almost entirely the wealth of thought on interpretivist method and the anti-foundationalist approach to social sciences that he has developed in his scholarly work. The neo-Weberian institutionalist approach thus focuses almost exclusively on state capacity and institutions. In contrast to this restricted approach, we will show how Weber’s work on the historical and cultural dimensions of legitimacy is instructive in understanding the emergence and consolidation of social orders. Research agendas embracing such perspectives offer a viable way forward from the securitized approach to state-building and international intervention, in the process moving beyond the neo-Weberian orthodoxy.     

Your rule of law is not mine: rethinking empirical approaches to EU rule of law promotion

The promotion of the “Rule of Law” is a leading ambition of the EU’s external action (Article 21 TEU). The dominant approach in most policy documents is to define the rule of law in terms of legal and institutional checklists. However, several authors have criticized this “anatomical” approach and have argued for a “sociological” approach. In this paper, I will discuss two empirical models of the rule of law. Most current studies follow the model of the “Rule of Law in Action.” This approach is based on Roscoe Pound’s distinction between the “law in the books” and the “law in action.” I will argue that this conventional approach has several shortcomings. I will therefore introduce an alternative model, based on Eugen Ehrlich’s concept of the “living law.” The principal concern of the “Living Rule of Law” model is not the level of social support but rather the social definition of the rule of law. To assess the strengths and weaknesses of both approaches, I will apply both models in a case study about rule of law reform in a refugee camp on the Thailand–Burma border. It will be concluded that empirical research is essential to evaluate the EU’s external action. Moreover, empirical studies based on the model of the Living Rule of Law support a legal pluralist approach, which focuses on the user perspective of citizens and which recognizes the contested notion of the rule of law across cultural borders.     

Interpretation,judgement and dialogue: a hermeneutical recollection of causal analysis in critical terrorism studies

ABSTRACT

This article problematises Critical Terrorism Studies’s (CTS) seeming reluctance to engage in causal explanation. An analysis of the meta-theoretical assumptions on causation in both orthodox and critical terrorism studies reveals that the latter’s refusal to incorporate causal analysis in its broader research agenda reproduces – despite its commitment to epistemological pluralism – the former’s understanding of causation as the only sustainable one. Elemental to this understanding is the idea that causation refers to the regular observation of constant conjunction. Due to the positivist leanings of such a conception, CTS is quick to dismiss it as consolidating Orthodox Terrorism Studies’s lack of critical self-reflexivity, responsibility of the researcher, and dedication towards informing state-led policies of counterterrorism. Drawing on recent work in the philosophy of science and International Relations, this article advances an alternative understanding of causation that emphasises its interpretative, normative and dialogical fabric. It is therefore argued that CTS should reclaim causal analysis as an essential element of its research agenda. This not only facilitates a more robust challenge against Orthodox Terrorism Studies’ conventional understanding of causation but also consolidates CTS’s endeavour of deepening and broadening our understanding that (re)embeds terrorist violence in its historical and social context.     

老挝万象市西勐娘娘庙文化特征探析

老挝有着悠久的历史和灿烂的文化。西勐娘娘庙是老挝万象市的一座古庙。而融汇在西勐娘娘庙里的各种信仰的表现,就是老挝文化的一个缩影。透过老挝万象市西勐娘娘庙所蕴含的文化特征,可以看到老挝文化的特点,从而加深对老挝的了解,促进中老两国的文化交流。