Immigrant Social Workers and Transnational Practices: The Example of Latin Americans in Switzerland

This article explores how Latin American social workers living in Switzerland develop transnational practices in their professional and civic life. It focuses more particularly on the forms of support that these migrants provide to their societies of origin or to their immigrant compatriots through the activities they carry out either through their job, through their extra-professional commitments, or by combining these two dimensions of their existence. From interviews with 17 Latin American social workers, a typology of four forms of transnational commitment is suggested: local social work and transnational civic activity, professional transnationalism, transnational alternative professional exchanges, and “glocal” social work.     

The Sense of a Life: Re-assessing Simone de Beauvoir

Violently differing views on Simone de Beauvoir clash—how not? Our own obsessional reading of and about her is all the more enhanced by her look and manner(s) of dressing, and her affairs, but, above all, by her towering intelligence and pioneering spirit. This piece tries to deal with as many aspects of her being and seeming and appearance to others, as critics and as readers, as behoves such a vital spirit.     

日常生活向度的家庭意识形态考量

本文着眼日常生活向度的家庭意识形态,把马克思主义哲学在家庭教化中的担当从学理和现实层面进行剖析。作为当下中国建设的指导性思想,作为一种意识形态话语样态,马克思主义哲学观照日常生活,关照普通大众的日常生活,因此,立足马克思哲学经典文本及其精神实质,科学揭示当下马克思主义哲学在日常生活中、家庭中的传播、指导功效机能,凸显马克思主义哲学实践精神、主体精神、人文精神,推进马克思主义哲学大众化、生活化。     

论被害人的承诺权限

被害人承诺问题是刑法中正当化行为的一个重要的部分。从被害人承诺的前提性条件出发,综合运用法学、哲学、伦理学的知识对被害人承诺权限,尤其是生命权和身体健康权进行论述,对行为主体是否能同意对生命的侵害、健康权承诺的限度以及安乐死的正当性问题进行深入探讨,有助于解决与被害人承诺相关的社会现实问题。     

青年农民工城市融入问题研究——以分布于广州、上海、青岛的三个个案为例

青年农民工的城市融入困境主要体现在工作、生活、交往和心理四个方面。为加快我国城市化和现代化进程,国家应制定相应的对策,积极引导青年农民工朝着正确的方向发展,同时,要妥善解决青年农民工面临的各种困难,满足他们在工作和生活方面提出的各种合理要求。     

论生活伦理的伦理价值

生活伦理是以自然伦理实体—家庭为主体的＂神的规律＂的产物,但它却孕育了＂人的规律＂的伦理可能。生活伦理的合法性不仅是来自于非课题的伦常生活有效积习的自明性,还表现为生活伦理对家庭及一般社群的伦理奠基性。生活伦理维系了家庭秩序化,构成一般社群伦理的先决价值。     

Our kids: Unaccompanied minors and the question of care

The question of care and what it means both conceptually and practically in the designated arena of child and youth care is a vexing one in the 21st century. Without a doubt, there are increasing numbers of young people who are either demonstrably in need of care or perceive themselves to be either lacking adequate care or simply existing outside those social spaces where care is available. Perhapsthere is no better exemplar of the contested set of relations that is contemporary childhood than those young people traversing national borders. Some of these young people travel with family members, but an ever-increasing number travel unaccompanied by parents or any other form of adult relation. Of these, a group particularly at risk are those without legal documentation. We would argue that this group of young people is urgently in need of our attention as child and youth care workers and scholars.     

以水质标准为中心完善水污染防治法律制度体系

为满足人民对优美生态环境的需求,水污染防治法应确保对排污行为的控制最终能实现改善水环境质量的目标。与控制排污行为的排放标准不同,规定水体中各项污染物容许浓度的水质标准不仅可以将预设的水质目标转化为水污染防治工作的控制边界,还可以通过准确评价政府部门水污染防治工作的实施效果督促水质目标的实现。因此,水污染防治法应确立水质标准在标准工具中的核心地位。完善水质标准需要加强地方水质标准建设,包括推动地方政府协同制定流域水质标准、逐步推动排放标准与水质标准的分离,以及确立防止水质退化制度。相应地,相关水污染防治法律制度也需要做出调整,例如加强水质达标规划制度建设、构建地方自主型的污染物排放总量控制制度,以及加强水质标准与排污许可制度的衔接。     

加强党的建设如何准确把握党的思想路线──对党章相关内容的（马克思主义）哲学审视

党的思想路线问题,是党的建设中一个带根本性质的问题,党的思想路线的提出本身就是为党的建设准备理论武器的。     

Longevity Ancient and Modern

The article examines illustrations from ancient and modern societies to consider the connections between power, social elites and knowledge of techniques to promote longevity. In pre-modern societies, knowledge of practices and substances to promote longevity were cultivated by elites such as the Chinese imperial court. In modern societies, new technologies—cryonics, cloning, stem-cell applications and nanotechnology—will offer exclusive and expensive methods for prolonging life for the rich. However one important difference between the ancient and modern world is that with secularization longevity is no longer connected with a moral life; longevity is not a reward for sanctity. We have democratized the ambition for long life but not necessarily its realization. The modern quest for longevity appears to be connected with the desire of Baby Boomer generations to hold on to their assets, but while modern medicine may help us to survive forever, it cannot tell us how to live forever.