中国共产党与拉美共产党关系的曲折发展

1949年中华人民共和国成立,拉美各国人民特别是这些国家的进步力量和共产党受到极大鼓舞。20世纪50年代和60年代初,中共与拉美各国共产党的关系比较密切。到1960年,拉美22个共产党和工人党中,有18个党与中共建立和发展了友好关系。60年代初期,拉美共产党虽然与中共有分歧和争论,但仍与中共维持着正常往来。1965年至70年代后期,由于拉美大多数共产党在国际共运大论战中支持苏共立场,中共与拉美多数共产党的关系恶化和中断。与此同时,从拉美老共产党分裂出来的新党陆续与中共建立起党际关系。中国“文化大革命”结束和改革开放开始之后,大多数拉美共产党与中共恢复和发展关系,中共也调整了与拉美新党的关系。无论是与拉美老党还是与拉美新党的关系,中共都遵循中共十二大确立的“独立自主,完全平等,相互尊重,互不干涉内部事务”党际关系四项原则。此后,中共在党际关系方面,又突破了主要与共产党交往的传统,开始尝试与拉美民族民主等各类政党开展交往并取得重大突破,党际交往逐步由外延向内涵转变。     

鼓声与民意——以登闻鼓制度为例的解读

登闻鼓是传统法直讼制度重要的部分,其历史悠久,反映着中华法系的特征,也是中华法系性格的外显。作为一种特殊的直诉制度,登闻鼓制度反映着民间意愿,是民间伸冤的通道。登闻鼓制度为传统司法提供了补救的机制,也是司法救济的重要途径。登闻鼓制度反映出的中国法律文化价值和理念,对于中国特色社会主义法律体系具有积极意义。     

Towards a Realignment of the Mind: Compass Lecture,Commonwealth Club,London, 10 February 2011

Britain urgently needs a national conversation about the economic, political and moral predicament it now faces. It should start with the economic crisis of 2008–09. Keynesians and neoliberals alike still seek to return to pre‐crisis business as usual, albeit with modifications. But the untamed capitalism that came to grief in 2008 had three major flaws. First, it undermined the public domain of equity, citizenship and civic virtue, whose creation was one of the great achievements of the late‐nineteenth and early‐twentieth centuries, exposing it to invasion by the market domain. Second, it led to a remorseless rise in inequality of resources and life chances, rendering British society one of the most dysfunctional in Europe. Third, it encouraged the emergence of a debased form of democracy, best called ‘market populism’, that mocks the dream of political equality that lies at the heart of the democratic ideal. Yet growth points of a better society can be detected amidst the gloom. Informal institutions and social movements like London Citizens and the burgeoning environmental movement show that the notion of the public good is still alive. So do the survival of Edmund Burke's communitarianism in the conservative tradition, of John Stuart Mill's social liberalism in the liberal tradition and of ethical socialism in the social‐democratic tradition.     

论中国特色社会主义与公民社会

公民社会的发展壮大已经成为中国特色社会主义的重要方面,这需要理论予以自觉的研究与论证,唯其如此,才能够更加深入地理解中国特色社会主义的公民社会。公民社会是中国特色社会主义的应有之义,因为公民社会伴生于市场经济,而市场经济已经成为中国特色社会主义的重要组成部分,故公民社会也必然是中国特色社会主义的重要组成部分。中国公民社会具有鲜明的中国特色,并在中国特色社会主义发展过程中发挥重要的积极作用。     

中国特色社会主义理论体系与中国优秀传统文化

借鉴和吸收中国优秀传统文化是在新的时代条件下建设中国特色社会主义的必然要求和正确选择。中国优秀传统文化是中国特色社会主义理论体系的重要思想渊源。中国传统文化积极地促进了中国特色社会主义理论体系的形成与发展,中国特色社会主义理论体系又使中国传统文化得到新的升华,使中国传统文化获得新的活力。     

From Islam en France to Islam de France: contradictions of the French left's responses to Islam

ABSTRACT

The political class in France, especially the left, has been profoundly shaped by the revolutionary heritage of 1789. Determined to combat the determinisms that fractured French society under the ancien régime, such as religion, the individual was reconfigured, first as a citizen and then, by the left, as indistinguishable from a class, the proletariat. While in both cases the conceptualization of the individual had the benefit of unity and clarity, the abstract nature of these notions too often left out those very factors that are most significant to those individuals themselves for their self-definition. Moreover, the social transformation of France since the 1960s has exposed the culture-specific conditioning that underlay the apparent neutrality of the conceptualization of the individual bequeathed by 1789. Raymond explores how the left has struggled with its intellectual heritage in its relationship with minorities, especially Muslims, from the xenophobic populism of the Communists in the early 1980s to the recognition proposed by some Socialists during their last period in government. Paradoxically, the institutional accommodation reached with the Islamic community by the centre-right governments of the past decade, notably the creation of the Conseil Français du Culte Musulman (French Council of the Muslim Faith) in 2002, built on the initiatives of previous Socialist administrations. They set the course for a better integration of the Muslim community by transforming Islam en France (Islam in France) into an Islam de France (French Islam). But in spite of the initial impetus given by the Socialists to the institutional assimilation of Islam, their reactions to the emergence of a French Islamic identity remain contradictory. The question therefore persists as to whether the left in France, impregnated by a historically conditioned secularism, can be reconciled with a community defined by its faith through the emergence of a ‘Gallican’ Islam, or whether the time has come for a fundamental reappraisal of the ideology of the French left, and even the Republic itself.     

马克思恩格斯社会主义价值思想研究

马克思恩格斯从多个角度阐述了社会主义价值思想,包括社会主义代替资本主义的必然性、社会主义的特征、本质、实现方式和目标等,一些反映社会主义特征、本质的重要概念也表达了深刻的价值思想.梳理马克思恩格斯社会主义价值思想,对深化社会主义核心价值体系研究和用社会主义核心价值体系武装全党、教育人民具有重要意义.     

马克思主义中国化两大理论成果间的内在逻辑

中国共产党在完成和推进三件大事的历史进程中产生了马克思主义中国化的两大理论成果:毛泽东思想和中国特色社会主义理论体系。胡锦涛总书记在庆祝中国共产党成立90周年大会上的讲话中对这两大理论成果间的逻辑关联给予了新的阐释:实践意义上的"完成和推进"和理论意义上的"继承和发展"。基于这种逻辑关联,中国特色社会主义的探索"始于毛,成于邓"、坚持和推进于中国共产党第三、四代中央领导集体。     

中国特色社会主义文化建设研究综述

近年来,社会主义文化建设已经成为我国学界研究的一个非常重要的热点课题,学界对文化建设的含义、内容以及基本路径进行了深入、广泛的研究,认为推进中国特色社会主义文化建设,必须坚持马克思主义的指导地位,以中国化的马克思主义理论为指南;以社会主义核心价值体系整合多种社会思潮,引领中国特色社会主义文化建设;加强对农村、城市社区等基层文化建设的财政投入和政策支持,调动群众的积极性。     

论全球化视野下中国特色社会主义文化的发展取向

全球化因素及未来世界文化发展的总趋势影响着中国先进文化的基本取向。中国应立足国情,巩固和发展本土优秀文化,增强中国特色社会主义文化的民族性;勇于开拓,促进中国文化综合创新,增强中国特色社会主义文化的科学性;解放思想,融合吸收世界文化精华,增强中国特色社会主义文化的时代性;放眼世界,积极推动中国文化全球化,增强中国特色社会主义文化的世界性,使中国先进文化始终引领我们民族向前进。