与时俱进、开拓创新是解放思想、实事求是的必然要求

从马克思辩证唯物主义认识论的角度来看,与时俱进、开拓创新与我们党的解放思想、实事求是的思想路线是一致的解放思想、实事求是的思想路线是与时俱进、开拓创新精神的思想前提和理论基础;与时俱进、开拓创新是解放思想、实事求是的辩证思维和唯物主义精神的必然要求和现实体现;与时俱进、开拓创新的精神与解放思想、实事求是的思想路线统一于党的全部理论与实践之中.     

把握新型城乡关系的“六新”特点

城乡关系是经济与社会关系中的重要关系之一,经过近六十年的发展和不断调整,我国已形成新型城乡关系,其"新"在多方面得到体现:一是由城乡分离与对立向城乡融合转变的新阶段;二是由"城乡分治"向"城乡统筹"转变的新理念;三是由城乡之间"非均衡发展"向"均衡发展"转变的新理论;四是由生产力"低水平"向"较高水平"转变的新条件;五是由"城乡二元化"向"城乡一元化"转变的新制度;六是由"城市片面发展"向"城乡发展一体化"转变的新途径。     

高校教代会提案工作研究——基于北京师范大学教代会提案工作的实践

教代会提案工作是教代会代表依法履行职责的重要环节,是教代会制度最核心、最有特色的部分之一.通过梳理2006-2019年间北师大教代会提案工作,研究发现:年度征集提案数和立案提案数总体上均呈稳中有升的趋势,代表非常关注与学科建设、人才培养和科学研究等方面直接相关的后勤保障问题.研究认为,为更好地提高教代会提案工作水平,可...     

西双版纳傣族传统聚落规划思想的文化渊源

西双版纳傣族传统聚落的原始规划思想是多元文化的体现 ,具有鲜明的地域文化、民族文化与二元宗教文化特色。在传统聚落原始规划思想中 ,凝聚着古代百越文化、傣族村社文化、原始宗教文化和佛教文化等内涵。研究其文化内涵 ,探索其演变规律 ,对科学规划傣族小城镇和发展傣家“乡村旅游”具有现实意义     

1978年“改革开放”在当代中国思想史上的象征意义

1978年党的十一届三中全会吹响了“改革开放”的号角,中华民族伟大复兴的现代化事业翻开了新的一页。改革开放,在当代中国思想史上具有里程碑意义,标志着中华民族自主改革开放时代的到来,延续了近代个性要求解放的主线,开启了20世纪80年代到90年代激进主义与保守主义的碰撞,并将主导中华民族在21世纪构筑人类文明的旋律。     

Lessons from the past? Cultural memory in Dutch integration policy

This article explores the contribution that cultural memory studies can make to the debate about the role of ideas and the dynamics of ideational change in policy making. Cultural memory studies engage with the cultural dimensions of remembering, and analyse how shared images of the past are mediated and transferred across distance and time. Such research shows how the past may continue to influence the present by informing the frameworks through which groups and individuals interpret and give meaning to events and phenomena. Since policy makers operate within a cultural context, shared memories are likely also to affect the way they think about the nature and roots of policy issues and the appropriateness and feasibility of policy options. In this article, policy memory (the memory shared by policy makers about earlier policies) is identified as a subcategory of cultural memory. The role of cultural memory among policy makers is studied with reference to Dutch integration policies in two periods: the mid‐1990s and the early 2000s. On the basis of an in‐depth analysis of policy reports and parliamentary debates, references to the past and the role they play in the policy debate are identified. Different modes of dealing with the past are found in the two periods studied, reflecting the different political contexts in which the debates took place. In the 1990s, the memory of earlier policy was invoked in the mode of continuity – that is, policy change was legitimised (conceived) as part of a positive tradition. In the 2000s, memory was invoked in the mode of discontinuity. The same policies were reinterpreted in more negative terms and policy change legitimised by the perceived need to break with the past. Arguably, this reinterpretation of the past was a precondition for the shift in policy beliefs that took place around that time.     

Legitimation as justification: Foregrounding public philosophies in explanations of gradual ideational change

In accounts of institutional change, discursive institutionalists point to the role of economic and political ideas in upending institutional stability and providing the raw material for the establishment of a new institutional setup. This approach has typically entailed a conceptualisation of ideas as coherent and monolithic and actors as almost automatically following the precepts of the ideas they hold and support. Recent theorising stresses how ideas are in fact composite and heterogeneous, and actors pragmatic and strategic in how they employ ideas in political struggles. However, this change of focus has, until recently, not included how foundational ideas of a polity, often referred to as ‘public philosophies’, are theorised to impact on institution-building. Drawing on French Pragmatic Sociology, and taking as a starting point recent efforts within discursive institutionalism to conceptualise the dynamic nature of public philosophies, this article seeks to foreground moral justification in accounts of ideational and institutional change. It suggests that public philosophies are reflexively used by actors in continual processes of normative justification that may produce significant policy shifts over time. The empirical relevance of the argument is demonstrated through an analysis of gradual ideational and institutional change in French labour market policy, specifically the development from the state-guaranteed minimum income scheme of 1988 to the neoliberal make-work-pay logic of the 2009 scheme, Revenu de solidarité active. The analysis shows that public and moral justifications have underpinned and gradually shaped these radical changes.     

论全心全意依靠工人阶级思想的形成

以历史文献为基础,运用历史和逻辑相统一的方法,分析党的工作重心由乡村转到城市进程中,全心全意依靠工人阶级思想形成的历史条件和发展脉络;阐述了贯彻落实全心全意依靠工人阶级思想所遇到的糊涂观念与障碍,以及这些观念产生并得到克服的原委;论述了全心全意依靠工人阶级思想的基本内涵和在实践中所取得的成效。     

当代中国特色社会主义理论和实践的新发展——学习党的十八大报告

党的十八大报告对中国特色社会主义理论和实践的新经验作了深刻总结和精辟概括,提出了一系列紧密相连、相互贯通的新思想、新观点、新论断。高度评价和提升了科学发展观的理论地位和指导作用;全面总结和评估过去五年工作和十年历史;重新认定中国特色社会主义“三位一体”科学内涵;提出和确认全面建成小康社会新目标;提出加快完善社会主义市场经济体制,促进经济发展方式转变新思路;深刻阐述推进政治体制改革新思想;提出建设社会主义文化强国整体新理念;提出加强社会建设新部署;提出并描绘生态文明建设新篇章;提出推进党建科学化水平全面提升新理论。     

Travelling with vehicular ideas: The case of the third Way

In all the various debates around Anthony Giddens's Third Way sequence, few attempts have been made to characterize its logic and impact as a type of discourse, a certain mode of ideas-work. The first dimension of this paper involves deploying Thomas Osborne's categories to depict the Third Way as a ‘vehicular’ idea, with the intellectual style of Giddens himself correlatively framed as that of a new sort of ‘mediator’. In these terms, the essential inclusiveness and indeterminacy of the Third Way series of texts is illustrated, and the issue of what counts as ideas ‘success’ in the vehicular mode is broached. Second, in line with the inherent mobility of vehicular ideas, I identify the keynote shifts in Third Way thinking over time, including the sociological register that it occupies, its pragmatism and its relationship to New Labour politics. In a third phase, the article takes up questions about the role of the critical intellectual today and the practical, though not theoretical, recovery of ‘ideology-critique’ in appraising ideas like the Third Way. The scope and limits of the very notion of ‘vehicularity’ itself are central to this discussion.