全面认识保护私人财产在调动一切积极因素中的重要作用

长期以来,社会上有种偏见:认为保护私人财产只是为了调动富裕阶层的积极性,实则不然,保护私人财产能够调动全民的积极性,是调动一切积极因素为中华民族伟大复兴凝聚力量的重要保证。     

我国中等收入阶层的现状与政策分析

当前我国中等收入阶层存在着许多不尽如人意的地方,实际上正对中国的社会发展和政治稳定形成冲击和挑战.要扩大中等收入阶层规模,提高中等收入阶层的整体素质,形成以中等收入阶层为主体的现代社会结构,必须选择合理的社会政策,如深化经济体制改革、分配制度改革、调整优化产业结构、完善民主机制,同时大力发展教育.     

Neo-Islamism in the post-Arab Spring

The Arab Spring revealed the rise of Islamists and a wave of Islamic movements across the region. The Islamist agenda is debatable on issues regarding their commitment to democracy, pluralism and individual freedom. Central to this is understanding their evolving definition of Islamism and how the players view themselves. The article provides a brief background on which to describe and define the modern Islamist. The features of Islamist political parties are described. The article offers a definition of neo-Islamism that reflects its most modern trends, including these key characteristics: non-traditional religiosity, gradualism, Islam modernization, nationalism and pragmatic relations with the West.     

Rise of China and its Implications for India

正The economic success of China in the last thirty years is the most impressive and most important story of development in human history.China has had 10 per cent growth rate over last 30 years.No other major country in the world has achieved it before.During this period,over 500 million people were lifted out of poverty.Inflation rate was moderate and growth was largely financed from domestic sources.China also had tremendous     

Sheikh Muhammad Abu Zahra (1898–1974) on international relations: the discourse of a contemporary mainstream Islamist

The literature on Political Islam has not devoted ample space to the intellectual contributions of contemporary moderate Islamists. This article attempts to rectify this by examining the international relations discourse of a twentieth-century Egyptian religious scholar: Sheikh Muhammad Abu Zahra. Despite Abu Zahra's prominence in the Islamic world, his writings have received scant attention from academics. The article provides a close reading of his three principal works on international relations: al-?Alaqat al-Duwaliyya fi al-Islam, Nazhariyat al-Harb fi al-Islam and al-Wihda al-Islamiyya; as well as a fourth work with a significant bearing on the subject: al-Mujtama? al-Insani fi Dhil al-Islam. It contends that Abu Zahra's international relations discourse is part of a more than a century-old tradition of theorizing on international relations that dates back to the religious reformers Jamal al-Din al-Afghani and Muhammad Abdu. Accordingly, Abu Zahra is treated here as an exemplar of what I refer to as the moderate and reformist school in contemporary Islam, in contradistinction to the radical school that is associated with salafi-jihadist figures and movements. A close analysis of Abu Zahra's international relations discourse thus provides penetrating insights on one pivotal, albeit understudied, dimension of this reformist/moderate current in contemporary Islam: its perspectives on international relations.     

刍议警察“适度容忍”与社会和谐

现阶段中国国情不适合采用"零容忍"的警务政策,和谐社会建设需要公安机关"适度容忍","适度容忍"应当成为现阶段社会主义法治理念的重要内容。因此,公安机关的"适度容忍"必须遵循的基本原则是:实事求是、顾全大局、平和理性、灵活用法。     

Dance of Orientalisms and waves of catastrophes: culturalism and pragmatism in imperial approaches to Islam and the Middle East

This article focuses on a seeming contradiction between ‘Islamophobic’ and ‘Islamophilic’ approaches in contemporary Western policies and discourses on the Middle East. While Islamophobia continues to shape some domestic policies of Western states and provide ideological justification for the wars they wage abroad, ‘Islamophilic’ tendencies in foreign policy have also emerged, especially in responses to the ‘Arab Spring’. Not clearly noted in Western public discourse, this represents a historical continuation of Western support for Islamism common during the Cold War, but is also a shift from the Islamophobic discourse of the post-cold war period, especially since 9/11. While Islamophobic and Islamophilic discourses may appear to be opposites, the paper argues that they represent two sides of the Orientalist logic, continuing to reduce understanding of Middle Eastern societies and politics to a culturalist dimension. Unlike traditional Orientalism, they treat Middle Eastern people as political subjects, but approach them as defined by their culture and religion. They define ‘moderate’ Islamism as the typical (and preferred) politics of the people of the region. Focusing on specific recent developments, the paper suggests that, rather than paving the way to more peaceful relations with the region or to internal peace and stability there, the Islamophilic shift in Western policy may rather lead to new waves of catastrophes by further destabilising and fragmenting the region, threatening to evoke new waves of Islamophobia in the West.     

黑格尔悲剧理论的社会思想基础

18世纪的德国，温和的自由主义思潮、浪漫主义化的民族主义思潮以及浪漫主义化的保守主义思潮，深刻影响了德国历史文化的发展进程。黑格尔的悲剧理论深深植根于18世纪后期、19世纪前半期的德国乃至欧洲的历史文化发展过程中，和这三股思潮的发展紧密联系在一起。     

日本的死刑执行公开制度——兼论死刑执行信息公开的限度

日本古代死刑执行经历了由公开到限制公开的过程,二战之后,日本政府对于死刑案件采取了更为保密的措施,当时日本的死刑制度处于机密状态。2010年8月28日,日本法务省首次向新闻媒体公开死刑执行的刑场,这一做法并没有公开死刑执行的过程,是死刑执行信息适度公开的一大创举。