"基本法律神话"的破灭——评《法与现代心智》

作为美国法律现实主义的重要代表人物之一的杰罗姆·弗兰克,在《法与现代心智》一书中阐释了他对法律确定性问题的解答,主张"法律在很大程度上曾经是,现在是,而且将永远是含混的和有变化的".也正是因为他这一激进的观点以及探寻问题的方式,《法与现代心智》在学术界引起广泛关注,进而促进了学者对司法实践的研究.然而,从弗兰克的整体学术关怀来看,法不确定性并不是弗兰克的最终追求,更多的是为了突破人们对法律的旧有理解框架,追寻一种"看得见"的正义,进而达至一个个人潜能可以最大化,每个人都有幸福的一生的社会.     

Toward a Global Theory of Mind: The Potential Benefits of Presenting a Range of IR Theories through Active Learning

Active learning is particularly well-suited to teaching across the range of perspectives inherent in the practice and study of international politics for two key reasons: (1) because of its capacity to highlight how subjective, intersubjective, and contested understandings play an important role in determining outcomes in the ivory tower as well as in the real world and (2) because of the compatibility between underlying theories of knowledge that inform active learning and the newer generation of IR theories including subaltern realism, social constructivism, constitutive theory, and postmodernism. This article explores the potential benefits of presenting these and other norm-oriented theories through active learning. It also discusses ways to overcome barriers to the integration of active learning techniques.     

论邓小平理论基本精神对思想政治工作的指导

邓小平理论中贯穿了求实、创新、重人三大基本精神。在思想政治工作中,要彻底坚持和贯彻这三大精神,做到:一切从实际出发,将理论与实际相结合;创新思想政治工作的内容和方法;尊重人,并善于抓住人的感情和心理特征进行思想政治工作。     

对思想文化潜意识与观念变化的若干反思

当代梧州人的思想观念即有活跃开放、商业意识较强的一面 ,又有自给自足、保守落后 ,小富即安、留恋传统生活方式的一面。优越的自然环境和经商传统造就梧州人的自豪感 ,而思想观念中的惰性积习又阻滞梧州人在新的市场经济大潮中开拓创业精神的养成。要建设好广西的东大门 ,必须观念更新、与时俱进     

牟宗三对儒家道德形上学的现代重建

现代性造成道德与知识的紧张是近代以来中国哲学所面临的突出问题。牟宗三会通儒家心性之学和康德哲学,用"一心开二门"的哲学架构,重建了儒家的道德形上学。肯定良知,确立德性的优先性,又给知识以恰当的安排,是牟宗三穷其一生对现代性所作的积极回应。道德形上学的重建无疑再植了儒家思想在现代性中的智慧灵根。     

Introduction: the body as a site for politics: citizenship and practices of contemporary slavery

This special issue of Citizenship Studies brings the meaning of citizenship into dialogue with recent work on the body and with practices of contemporary slavery. In bringing the concepts of citizenship, bodies and slavery into collision, we highlight the need to couple slavery with possibilities of citizenship as an alternative to the way in which, as Paddy McQueen below puts it, ‘citizenship and slavery are mutually exclusive: one can be either a citizen or a slave, not both’. Recent ideas about the body as a site for politics, where the body is understood in terms of embodied relationality in a situation – a necessarily social category – are a means for bringing about a richer encounter between the concepts of citizenship understood as political subjectivity (as developed in the work of Engin Isin), bodies and slavery. Practices of slavery deny relationality, based instead on a binary master/slave logic of power relations. This introduction connects citizenship with slavery, by identifying citizenship as embodied political subjectivity and slavery as one of the conditions in which the very possibility of this is denied. Taking embodied relationality into account, recognising the necessarily social embodiment of concepts and abjuring an abstract, disembodied sphere of concepts, thus disrupts the standard understanding of slavery as rights violations.     

论“同心”思想的内涵与功能

“同心”思想涵盖了从思想观念、价值目标到具体行为的具体原则和求。“同心”思想的根本求在于谋求理念信念、价值取向、行为准则以及目标追求的一致性。政治性、群众性和包容性是“同心”思想的显著特征。和谐哲学是“同心”思想的深层内核、哲学基础。“同心”思想的功能在于：增强共识，为统一战线奠定思想基础；明确方向，为统一战线奠定政治基础；统一行动，为统一战线奠定实践基础。为贯彻科学发展观对巩固壮大统一战线的时代求，必须全面落实“同心”思想。这是推进新时期统一战线理论和实践的迫切需。为此，必须努力做到：把握“同心”思想的精神实质，提高统战文化建设水平；领会“同心”思想的重特征，把握好统战工作中“多样性”与“一致性”的关系；明确“同心”思想的具体求，深入推进“同心”行动。     

治吏之道 提升官德为先

随着公民社会建设的不断深入，加强吏治、提升官德的呼声也日益成为党和政府关注、回应的问题。整饬吏治先从提升官德开始，而提升官德应以修身正心奠基础，以制度伦理作核心，以民众监督为重点，，官德正则吏治清，治吏之道，提升官德为先。     

新时期中国共产党思想路线的发展与创新

实事求是是中国共产党思想路线的核心。革命时期,毛泽东在反对党内教条主义错误的过程中赋予"实事求是"这一成语新的涵义,确立了中国共产党正确的思想路线。十一届三中全会的召开,开辟了我国改革开放的新时期,全面恢复了马克思主义实事求是的思想路线,并且由于国内外环境的变化和时代的发展,加入了解放思想的新内涵,在这一思想路线的指引下,我国开始了改革开放的伟大实践,并取得了巨大成就。到党的十六大,又将解放思想、实事求是、与时俱进作为思想路线的新内涵写入党章,体现了鲜明的时代特征。     

论“解放思想“与我国小生产文化心理的当代转型

思想的解放在当代中国人的文化心理层面上,就是我国小生产文化心理的当代转型.解放思想和我国小生产文化心理的当代转型在认识论、价值观、方法论上是一致的.二者的最终归宿都是人的发展.