科学根本动力:理论兴趣还是实用精神?——兼论中国古代科学的文化之根

社会的实用精神不但促使社会为科学家中的绝大多数提供职业和事业的经济保障从而维持了他们的科学工作,而且是科学家理论兴趣的主要支撑,理论兴趣是社会的实用精神衍生的副产品;在科学发展中,注重实用为科学准备了认知基础、衍生了理论问题、规定了研究方法。实用精神是科学根本动力。中国古代科学迟滞是社会实用精神严重畸形的结果。     

探索与求证——一本监狱学教科书的写作历程

良好的监狱学教科书是开展高质量的监狱学教学工作的必备要素。教科书《监狱学导论》是在监狱领域中进行20多年学习、思考、研究和积累的结果。在写作之前，开展了大量实地考察和调查研究工作，为本书的写作奠定了重要的实务基础。同时，对中国现代化文明监狱、监狱拥挤状况、监狱机构设置、罪犯改造理论、当代西方国家监狱状况等方面的专题研究，为本书的写作准备了重要的理论观点。     

The corporate shaping of GM crops as a technology for the poor

The status of international agricultural research as a global public good (GPG) has been widely accepted since the Green Revolution of the 1960s and 1970s. While the term was not used at the time of its creation, the Consultative Group on International Agricultural Research (CGIAR) system that evolved at that time has been described as a ‘prime example of the promise, performance and perils of an international approach to providing GPGs’. Contemporary literature on international agricultural research as a GPG tends to support this view and focuses on how to operationalize the concept. This paper adopts a different starting point and questions this conceptualization of the CGIAR and its outputs. It questions the appropriateness of such a ‘neutral’ concept to a system born of the imperatives of Cold War geopolitics, and shaped by a history of attempts to secure its relevance in a changing world. This paper draws on a multi-sited, ethnographic study of a research effort highlighted by the CGIAR as an exemplar of GPG-oriented research. Behind the ubiquitous language of GPGs, ‘partnership’ and ‘consensus’, however, new forms of exclusion and restriction are emerging within everyday practice, reproducing North–South inequalities and undermining the ability of these programmes to respond to the needs of projected beneficiaries.     

高校科技创新地位的比较研究

高校是我国科技创新的四大主体之一,然而其重要性并未得到应有的重识。高校研发经费支出远低于企业和研究机构。研发活动多集中于应用研究,基础研究和试验发展研究薄弱,专利授权量与申请量比值低。与发达国家相比,我国高校在国家科技创新体系中的地位不高,研发经费投入总量低、强度小、人均经费少,研发经费在各活动领域的配置不合理。我国应借鉴域外经验,加大对高校研发经费的投入力度,推进校企结合和高校与研究机构的整合,提升高校的科技创新能力和高校在国家科技创新体系中的地位。     

全球化视野下的领导学学科建设

全球化时代给领导学学科建设的环境和方位带来了新变化。领导实践对领导学学科建设方向和目标提出了新要求：要求领导学研究和回答什么是领导,领导的本质属性和基本特性是什么;要求领导学研究和回答领导思维方式和领导范式如何转变和发展。优化领导职能结构是提高领导素质能力的基础和关键,也是领导学学科建设的重要切入点。把握积聚领导能量的职能结构要件,是加强素质能力建设的重点,也是领导学学科建设的着力点。     

马克思主义价值论与科技价值的实践基础

马克思主义价值论以科学的实践观为指导,坚持理论与实践、真理与价值相统一的原则。依据马克思主义价值论,科学技术是在实践活动中产生和发展的,它不仅作为客观的知识、工具和手段,同时也根源于人类需要,渗透着价值选择。科技与价值相互渗透、相互影响,是建立在实践基础上的统一存在。     

Toxicology and Circumstances of Completed Suicide by Means Other than Overdose*

Abstract: To determine the prevalence and circumstances of psychoactive substances amongst nonoverdose completed suicide, 1436 consecutive cases autopsied at the NSW Department of Forensic Medicine over the period 1/1/1997–12/31/2006 were analyzed. Substances were detected in 67.2% of cases, and illicit drugs in 20.1%. Alcohol was present in 40.6% of cases. Males were more likely to be positive for alcohol, cannabis, and psychostimulants, and females for pharmaceuticals. Illicits were associated with younger age. Alcohol was most prominent amongst toxicity cases, as were opioids, psychostimulants amongst gunshot cases, and pharmaceuticals amongst drownings. Cases in which drug and alcohol histories were noted were more likely to have a substance detected. Alcohol was more common where a suicide note was left and where relationship problems were involved. Pharmaceuticals were more common where a previous attempt was noted. Licit and illicit substances are strongly associated with suicide, even when the method does not involve drug overdose.     

实事求是拒斥一切理论权威

实事求是不需要人为地附加任何指导思想。理论权威是对实事求是的限制和误导。实事求是是对理论权威的超越和革命。坚持实事求是必须拒斥一切理论权威。     

论民法研究的命题、方法和结论

民法学包括实践民法学和理论民法学,前者包括民事立法学和民法解释学,后者包括民法哲学、民法社会学、民法史学和民法地理学。民法哲学是抽象化思维,阐释民法存在的根本问题。民法社会学是现实性思维,解释民法存在的社会基础。民法社会学可以细分为民法经济学、民法政治学和民法文化学。民法史学是纵向思维,揭示民法存在的时间性。民法地理学是横向思维,诠释民法存在的地域性。实践民法学的研究,要顺应立法中心主义向司法中心主义的转型,要实现民法规范与公法规范的协调,为规范民法学的发展作出贡献。理论民法学的研究,应当广泛借鉴其他社会科学的研究成果,尽可能构建理论模型,预设更多的行为类型,为民法学流派多元化作出贡献。     

哲学的可说与不可说

哲学是可说的 ,语言虽不能被运用于本体世界 ,但语言能在可说的东西与不可说的东西之间显现出一条界限 ,因而人在超越现象 ,追问本体的过程中 ,不能不借助语言之梯。哲学是不可说的 ,哲学追问本体 ,关涉包括自身在内的全体。而语言的逻辑本性使得任何一种语言系统都不可能表达世界的全部 ,作为哲学表达主体的现实的个人永远会面对一个不能言说的本体。可说 ,又不可说 ,是哲学的永恒矛盾 ,也是其生命力所在