在线教育:我军思想政治教育的新视野

我军思想政治教育在线教育具有其自身的特点 ,发展在线教育有利于克服传统的教育在时间和空间上受到的限制 ;有利于整合教育资源 ,实现横向高效协作 ;有利于激活官兵参与思想政治教育的热情 ;有利于提高思想政治教育的自身素质。推进在线教育必须加强基础设施建设 ,使在线教育获得承载的平台 ;必须建好信息库 ,为在线教育提供丰富的软件 ;必须培育政治干部的信息素养 ,提高他们实施在线教育的能力 ;必须搞好受众行为变化的倾向性研究 ,增强在线教育的针对性和有效性。     

和谐——马克思主义政治观与中国传统政治观的契合点

中国传统政治观是以“大同”思想为中心的和谐政治观，马克思政治观中的“共产主义”与此有类似之处，“和谐社会”思想正是中国传统政治观和马克思主义政治观的结合升华。     

China＇s Rise vs. International Order Evolution

A heated debate over the rise of China has been going on unabated in the international community for nearly two decades. However, with the elapse of time, the initial divergence of views in the mainstream opinion has gradually diminished and the gap in China policy among nations has likewise narrowed down. Instead, reason and a realistic approach have eventually taken center stare.     

CHILDREN'S AND PARENTS’ PERCEPTIONS ON CHILDREN'S PARTICIPATION IN DECISION MAKING AFTER PARENTAL SEPARATION AND DIVORCE*

This article outlines the views of children and parents involved in family law disputes, about the need for and appropriateness of children's participation in decisions regarding residence and contact arrangements. Ninety parents and 47 children (ranging in age from 6 to 18 years) who had been through parental separation, were interviewed. Both parents and children had a range of views about the general appropriateness and fairness of children being involved, but the great majority, particularly of parents, thought that children should have a say in these matters. Core findings of the study include the considerable influence that older children had over the arrangements either in the aftermath of the separation or in making further changes over time, and the higher stated need of children who had experienced violence, abuse, or high levels of conflict to be heard than those in less problematic and noncontested matters. Parents involved in contested proceedings supported the participation of children at a younger age than those who were not. There was a reasonable degree of agreement between parents and children about the need for children to be acknowledged and the value of their views being heard in the decision‐making process. Parents, however, expressed concern about the pressure and manipulation that children can face and exert in this process, whereas children were generally more concerned about the fairness of the outcomes, and maintaining their relationships with their parents and siblings.     

Reburying the treasure—maintaining the continuity: Two texts by Śākya Mchog Ldan on the Buddha-essence

The rich and interconnected universe of ?ākya Mchog Ldan’s views, including those on the buddha-essence, cannot be limited to or summarized in a few neat categories. Nevertheless, the following two interrelated ideas are crucial for understanding ?ākya Mchog Ldan’s interpretation of the buddha-essence: 1) only Mahāyāna āryas (’phags pa) have the buddha-essence characterized by the purity from adventitious stains (glo bur rnam dag); 2) the buddha-essence is inseparable from the positive qualities (yon tan, gu?a) of a buddha; In his writings, ?ākya Mchog Ldan argues against identifying the buddha-essence as a mere natural purity (rang bzhin rnam dag), i.e., the state of natural freedom from obscurations as it is taught in the Middle or Second Wheel of Doctrine (chos ’khor, dharmacakra) and its commentaries. The buddha-essence has to be posited as inseparability from positive qualities of a buddha. ?ākya Mchog Ldan approaches the buddha-essence inseparable from positive qualities of a buddha in two ways. In some texts, such as the Essence of Sūtras and Tantras, he argues that it has to be identified only as purity from adventitious stains, i.e., the removal of all or some negative qualities that prevent one from directly seeing the buddha-essence. In other texts, such as The Sun Unseen Before, he interprets it as the purity from adventitious stains and the natural purity as it is taught in some sūtras of the Third Wheel of Doctrine and their commentaries. That type of natural purity is understood as the state of natural freedom from all obscurations inseparable from positive qualities of a buddha. Thereby, in this second type of texts, ?ākya Mchog Ldan arrives at positing two types of the buddha-essence: relative (kun rdzob, sa?v?ti) and ultimate (don dam, paramārtha). Despite different interpretations of the natural purity, the identification of the buddha-essence as the purity from adventitious stains is present in both. In his interpretation of the buddha-essence, ?ākya Mchog Ldan utilizes the categories of the three levels found in the Sublime Continuum: the impure (ma dag, a?uddha), impure-pure (ma dag dag pa, a?uddha?uddha, i.e. partially pure) and very pure (shin tu rnam dag, suvi?uddha) levels that correspond respectively to the categories of sentient beings, bodhisattvas (understood as ārya bodhisattvas in this context), and tathāgatas. ?ākya Mchog Ldan argues that one becomes a possessor of the buddha-essence free from adventitious stains only on the impure-pure level. In other words, when bodhisattvas enter the Mahāyāna Path of Seeing (mthong lam, dar?anamārga) simultaneously with the attainment of the first boddhisattva ground (byang chub sems pa’i sa, bodhisattavabhūmi)of Utmost Joy (rab tu dga’ ba, pramuditā), they become āryas, i.e. ‘exalted’ or ‘superior’, bodhisattvas, directly realize the ultimate truth (don dam bden pa, paramārthasatya), and thereby for the first time generate an antidote to obscurations of knowables (shes bya’i sgrib pa, jñeyāvara?a). They start gradually removing them, and thereby actually see at least a partial purification of stains ‘covering’ the buddha-essence, and its inseparability from at least some positive qualities. Such is not possible for anyone below that level, even for the non-Mahāyāna arhats (i.e., ?rāvakas and pratyekabuddhas). Thus, only Mahāyāna āryas have the buddha-essence characterized by the purity from adventitious stains; ārya bodhisattvas have only a part of it, while buddhas have it completely.     

中国史学的革新思潮与李大钊的变革主张

20世纪初期,在中国史学的革新思潮中,李大钊提出了以马克思主义唯物史观为指导实现中国史学根本变革的主张.这些主张所形成的变革方案具有可行性,其对理论研究的强调具有前瞻性,而其史学革新的"持续论"则具有普适性.由变革的理论和方法等层面组成的新的史学"范式",为当时处于探索中的中国史学提供了一个重要的选择,也为中国马克思主义史学的创建奠定了基础,并在很大程度上影响了中国史学的进程.     

心理韧性提升的具身认知途径:西方经验与本土反思

具身认知心理学主张身心一体性和情绪具身性,其相关实证研究可为思考从身体途径提升心理韧性提供理论基础。西方的身体疗法和中国本土的身心修炼方式已有较为丰富的身心干预实践,西式疗法具有操作性强、治疗目的明确、理论模型精确的特征,而传统身心修炼方式则以身心合一的基本哲学理念为前提,提倡防重于治的日常化和长期化干预模式。总结这些疗法的特征并分析其特异性,可为探索本土化的心理韧性培养技术提供有益借鉴。     

西方军事思想中的科技观分析

西方军事思想高度重视科技的战斗力价值,有其深厚的历史文化原因。对西方军事思想中的科技观应作辩证分析,为我军实施科技强军战略提供有益启示。