试论建筑物区分所有制度在一种典型的村居结构中的适用

建筑物区分所有制度逐渐在城市中得到广泛适用 ,但却基本被认为不适用于农村。本文试从法律的回应性特征 ,克服成文法的局限性 ,法律一个重要的功能 ,突破概念法学的束缚和适应中国特殊现实的需要等方面论述在村居结构中适用建筑物区分所有制度的必要性 ;从建筑区分所有 (权 )的特征、性质、构成建筑物区分所有必须具备的条件、及区分所有情况下 ,单独部分经分割后要成为区分所有权的客体必须具备的条件和区分共有权与一般共有权的比较来看建筑物区分所有制度可在典型的村居结构中适用的可能性 ,并且简要分析在村居结构中各区分所有人对专有部分、共有部分的使用及对此问题研究的意义。     

用先进行政文化引领城市文化建设

先进行政文化对城市文化建设具有导向、示范和辐射作用,对广大人民群众具有教育效果。用先进行政文化引领城市文化建设,必须倡导先进行政文化的价值取向和预测它的发展趋势,必须强化廉政服务、成本节约、开放兼容、民主参与、诚实守信等先进行政文化,实现先进行政文化与城市文化建设的良性互动,发挥先进行政文化对城市文化建设的引领作用。     

关于城市社区党建工作的思考——延吉市新兴街道社区党建情况的调查

社区党建成为城市党建工作重点之一,是社会结构转型导致的必然结果。社区服务是街道党的主要职能和中心工作,发展基层民主政治、贯彻落实党的民族政策,是社区党建的主要任务。     

非公有制企业党建新模式

产权性质不仅决定了非公有制企业党组织的功能定位不同于国有企业党组织的功能定位,而且决定了非公有制企业党的建设运作模式也不同于国有企业党的建设运作模式。引导和监督是我们党对非公有制企业党组织功能的第一次科学定位。“一点三为”是许许多多非公有制企业党的建设模式中最具代表性和典型意义的模式。正确定位是加强非公有制企业党的建设的关键。     

论国有企业与国家豁免原则

国家豁免是国际法中一个古老的问题 ,但随着国家政府经济职能的扩展及国家在涉外贸易中地位的不断增强 ,国家豁免原则被赋予新的内容 ,其理论与实践也显现出分歧与新的发展动向。联合国国际法委员会自 1978年开始着手起草《国家及其财产管辖豁免公约》 ,历经二十余年取得不少阶段性成果 ,但目前仍存在若干悬而未决的问题。其中 ,国有企业与国家豁免原则的关系一直是各国普遍关注与争议的焦点问题 ,也是我国代表最关心的问题之一。本文就与此相关的三大基本问题结合我国实际进行分析评述 ,以期对我国在该领域的理论探索与实践应对有所裨益     

Ethnography of a political ritual: speeches given to new Swiss citizens by representatives of the state

Our paper examines speeches given at citizenship ceremonies in Geneva (Switzerland) in order to understand what makes a foreigner a new member of a national and especially of a cantonal entity. Focusing on speeches by three ministers over an interval of 4 years, we analyze their conceptions of the state, the nation, and of nationality, and the kind of change – if any – this rite of passage acknowledges. We observed that the variations that appeared, ranging from an assimilationist view to a conception of citizenship mainly encompassing rights and duties, reached beyond the political positions of the magistrates who wrote and read the speeches. We aim to show that official discourse covers a broad range of conceptions of the state and of citizenship, independently of the political position of the state representative making the speech.     

Global Astana: nation branding as a legitimization tool for authoritarian regimes

This paper examines how, in post-Soviet Kazakhstan, both channels of elite and banal nationalism (such as sports and higher education) serve as instruments to promote the country. Through these channels, Kazakhstan is portrayed as an open, dynamic and successful country, an image which is in serious disjuncture with the authoritarian nature of the regime. Taking advantage of massive oil revenues, the government organized a significant OSCE general conference in 2010, while chairing the institution. In addition, it created the Astana professional cycling team, which rapidly became a world leader in the sport. Last but not least, Nazarbayev University, attracting prominent Western scholars, is now designed to make the country compete in the international arena of academic rankings. Domestic and international performances are thus treated as instruments to promote the legitimacy of the state at national and global levels. But this would not be possible without the help of individual actors who actively participate in this process. A close investigation shows that their social capital is based on global connections in various spheres (sports, finance and academia). This paper draws on evidence gathered through qualitative methods of enquiry (participant observation and semi-structured interviews). Finally, Astana is treated as a Latourian actor-network that has its own life and agency, thanks to the global association of various human actors and material objects.     

科学把握从严治警的时代内涵

从严治警、治警必严,是公安队伍建设的优良传统和宝贵经验。在新形势下,科学把握从严治警的时代内涵,是保持公安队伍的先进性与纯洁性、增强公安队伍的凝聚力和战斗力的重要保证。     

改革开放30年的程序化建设历程

改革开放30年来,中国的程序化建设伴随着现代化发展取得了初步的成绩,认识上逐渐清晰和深入：解放思想运动突破了封闭的程式观后,初级阶段论导向了循序渐进的改革发展道路;革命斗争哲学转向程序执政哲学,是程序化建设和从革命党向执政党转变的重要哲学基础。社会主义市场经济提出了依法治国的要求,为程序化建设提供了经济和法制保障。科学发展观将程序化建设推向深入,在和谐社会构建和改革攻坚中将发挥更大的作用。     

试论唐玄宗《道德真经》注疏中的帝王理身与无为理国思想

唐代以来,在统治者扶持下,崇老崇道达到登峰造极的地步,特别是在唐玄宗时期,把道家道教推向全面发展的繁荣时期。唐玄宗也成为第一个亲自注疏《老子》的皇帝,在《御注道德真经》和《御注道德真经疏》中,玄宗以“妙本”思想为理论基础,深入分析研究《老子》中的政治理论,也就是“帝王理身”与“无为理国”思想。