"心中的伊甸园"系列之三沧石路旁

吾族素有谱，以遭回禄遂至失传。吾祖望楼公以上，讳字无可考，可考者自望楼公始。望楼公以忠厚传家耕读为业，初居山呼庄，二世后徙居牛洼东刘家杨。数世后，家业虽非巨富，而食粥亦颇常充；功名未显荣，而衿佩亦尝相继。孰非吾祖望楼公积德累仁，后人守之勿失之后致与欠。今合族公议续像谱，以望楼公为始祖。     

东南亚华侨在厦门的投资:菲律宾李氏家族个案研究(本世纪二十至三十年代)

一、引子：李请泉与李氏家族在菲律宾的兴起李氏家族系于元末迁居闽南晋江石圳,尊望山公为石圳始祖。（１）《晋邑圳山李氏族谱》记载此事称：“初始祖号晦翁,原住肠山,以中原多故,侨居光州固始县,后又偕其子乐泉公,避兵福建。元末,洪武龙兴,陈友琼以福建拒命,公策其必败,乃由福州徙泉州,择圳山卜居焉。厥后四海荡平,乐泉公契眷归里,惟留留山公居此土,故我圳山之祖。不宗于晦翁乐泉,而宗于望山公为始也”。（２）至李氏家族定居石圳第十世,时当清康熙年间（１７世纪后期）,便有家族成员移居柬埔寨等东南亚地区。清乾隆后期…     

建立约束机制 遏止权利寻租

建立约束机制　遏止权利寻租陈淑魁，李凤德随着我国改革开放力度的增强和国民经济的发展，腐败现象也有蔓延之势。诸如回扣之风越刮越凶，权利寻祖愈演愈烈等等。这不仅损害了党和国家的形象与威信，腐蚀了干部队伍，有碍于社会的安定与团结，而且严重危及着国家政权的稳...     

论政教:另一种政治、政府

在中国,作为教化之本的儒家不是宗教,而是文教,儒家没有教会建制。儒家这种社会存在形态决定了中国政治、政府之特殊品性:中国的优良社会治理模式为政、教之"兼体分用",有效而健全之中国式政治呈现为"政教",中国的政府及其与社会的关系也有特殊的品性。     

儒学与现代社会治理

儒家是内圣之学,更是外王之学。诚心、正意、修身,指向齐家、治国、平天下。晚近以来之儒者如现代新儒家,虽有外王的民主指向,究竟侧重发展儒家内圣之学。至其后学,更将儒家化约为"儒学",从"哲学"、"文化"、"教育"等角度探讨儒家,刻意回避儒家之外王面相。这必将导致儒家与现代社会脱节,令其沦为可有可无之点缀。我们相信,今日儒家并未亦也不可能"博物馆化",她必将参与现代中国治理秩序之塑造和再造。此乃儒家之天命所在,亦为中国之天命所系。2011年5月14日至15日,由《开放时代》杂志社和广东信孚研究院联合主办的"儒学与现代社会治理"学术研讨会在广州从化举行。此次会议旨在凸显儒家之外王面相,以儒家精神与智慧,参照儒家治理规划之历史实现形态,探究儒家治理现代社会之可能性、技术和制度。与会学者就现代社会转型、宪政实践、普世价值和社会制度建构等议题展开了广泛而深入的交流,对儒学在中国历史上的价值地位、儒学在当今国内外政治格局下面临的困境及其在未来世界秩序形成过程中肩负的使命等问题展开了激烈的讨论,为儒学资源参与现代社会治理提供了一些富有启发性的思路。以下内容根据会议现场录音整理编辑,因时间关系,未经发言者校订。     

儒家伦理的经济担当——论余英时对韦伯的中国解读

马克斯.韦伯认为,就世界各宗教的经济伦理而言,唯有新教伦理实现了人们生活态度之规律化与方法化。中国的儒家文化轻视经济生活,欠缺理性化的"经济训练"(韦伯语)。余英时认为韦伯的论断"缺乏事实的支持",儒家有自己的对"彼岸"世界的形而上学追求,儒家的经济伦理同样强调人伦日用和敬业精神,同样存在着类似于新教伦理"天职"观念的职分责任感。这种经济伦理同样可以促生经济生活的理性化。     

论作为儒家：为什么儒家一定老迈、严肃和保守呢？

对于现代进步思想家来说，他们很难同情儒家的价值观，儒家的形象似乎与捍卫保守派传统的老迈、严肃、保守的卫道士形象十分吻合。本文认为，对于儒家的这种形象理解或许是错误的。作者根据自己的亲身经历指出儒家其实可以而且应该具有幽默感，他们也积极参与社会和政治批评。本文同时质疑儒家一定是谦谦长者的观点，并对儒家是否只属于中国的问题做了一些思考。     

儒家宪政民生主义

本文旨在探究儒家的当代新外王之进路。为此,本文依据历史论证了儒家之为中华性之本,进而对华夏治理之道的历史实现形态略作探讨,揭示了封建制和董仲舒等汉儒推动实现之士大夫与皇权共治体制的宪政主义性质,以及儒家的民生主义取向和其制度原理,并据此指出,儒家是宪政主义的、民生主义的,"儒家宪政民生主义"是一个圆融而自洽的整体治理规划。     

对"中等收入陷阱意识"及相关对策的批判——兼与刘伟、田国强、袁富华等商榷

我们应该警惕经济殖民地化、过度城市化、私有化、市场化、自由化(小政府化)的"拉美陷阱"."中等收入陷阱"和"跨越中等收入陷阱",是跨国垄断资本用来误导、恐吓第三世界国家的一个臆造的概念.中国必须将国家经济治理的目标切实转向可持续的强国生民上来,只有以公有制为基础的社会主义,才能将中国从"新自由主义+凯恩斯主义"的困境中解脱出来.强国生民,应该是新时代国家经济治理的目标.     

礼法合流——中国传统文化中“德治”与“法治”的发展和融合

正2013年2月,在主持中共中央政治局第四次集体学习时,习总书记强调,要坚持依法治国和以德治国相结合,把法治建设和道德建设紧密结合起来,把他律和自律紧密结合起来,做到法治和德治相辅相成、相互促进。当今,关于法治与德治合流的话题非常热门。其实,中国传统文化中德治与法治的争论最早可追溯到东周百家争鸣时期。一、"德治"思想的起源"德治"是儒家理论的重要命题之一,孔子在《论语》中多次强调了"德治"的重要性。例如在《论语·为政第二》中他运用一个诗意的比喻来说明德治的地位:"为政以德,譬如北辰,居其所而众星共之。"在《大学》等儒家经典中,也有"大学之道,     

浅谈农家休闲游的可持续发展

在旅游逐渐成为一种文化生活而快速发展的大背景下,以“进农家院、吃农家饭、喝农家酒、饮农家茶、住农家房、享农家乐”为特色的“农家乐”休闲旅游正日益受到国内外旅游人士的欢迎和认同。近几年来,“农家乐”休闲旅游从无到有,发展初具规模,正逐渐形成自己的特点,成为繁荣经济、转移农村劳动力、促进农民增收的又一大重要载体。新昌的景区“农家乐”休闲旅游现已发展成熟,并形成了自己的特色。     

儒家乐论与道德涵养刍议

儒家哲学从来都是生命的学问。＂乐＂作为儒家文明中重要的一支,也一直涵养着中国人的道德生命和精神生命。同时＂以乐化德＂,在具体实践中是有它的可操作性。用乐来涵养道德不仅符合现代人的认知方式,让人比较容易接受,而且这种潜移默化可以达到移风易俗的作用,形成悠久的良好社会风气。     

Monetary and Financial Integration in the EMU: Push or Pull?

This paper examines the channels through which monetary union increased financial integration, using panel data on bilateral international commercial bank claims from 1998–2006. I decompose the increase in claims into three channels: a "borrower effect," as a country's EMU membership may leave its borrowers more creditworthy in the eyes of foreign lenders; a "creditor effect," as membership in a monetary union may increase the attractiveness of a nation's commercial banks as intermediaries, perhaps through increased scale economies or through an improved regulatory environment after the advent of monetary union; and a "pairwise effect," as joint membership in a monetary union increases the quality of intermediation between borrowers and creditors when both are in the union. Isolating these three channels through a series of difference-in-differences specifications, I find that the pairwise effect is the primary source of increased financial integration. This result is robust to a number of sensitivity exercises.     

论“生产方式”

"生产方式"一词在马克思经济学著作中的基本用法有两种:第一,指社会生产的类型或型式,第二,指社会生产的劳动方式。在讨论《资本论》研究对象时对"生产方式"一词的理解争论极大。根据马克思"生产力———生产方式———生产关系"的一贯分析原理并结合《资本论》第一卷的实际内容,"资本主义生产方式"似应理解为"资本主义劳动方式"。"劳动方式"是生产力与生产关系矛盾运动的中介体。特定的劳动方式以一定的生产力为基础,同时受到特定生产关系的制约,具有显著的社会历史特征。马克思在《资本论》研究对象中首先强调"资本主义生产方式",意味着他在研究资本主义经济时将直接生产过程中经济关系的考察放在了基础位置,把对资本主义生产方式的批判置于首位。我们应以《资本论》为范例,把劳动过程和劳动方式纳入政治经济学的研究对象。     

Bounded governance within extended order: The Confucian advantage of synergy under generalized constitutional rules

A constitutional explanation of the economic dynamism of the East Asian Confucian economies is proposed. The main hypothesis is that the synergy between the extended order of generalized rules, first introduced by Western civilization, and the bounded governance of Confucian societies has produced a comparative cultural and institutional advantage for the five tigers in East Asia. As a pure form, the extended order, represented in Western society by a system of private property rights, a system of impersonal and generalized markets and a formal-rational system of law and administration, is far more efficient than the bounded governance of Confucian societies in the East Asia, which is characterized by the particularistic human relations and familistic, clannish, and other forms of personal ties and connections. Nevertheless, once a linkage to the extended order is established—overcoming the limits of personal exchange—Confucian ethics can support the bounded governance structures of clans, networks, communities, and familistic corporations that are effective in governing those complex tasks in which property rights are difficult to divide and allocate, individual performance is difficult to measure, and complete contract is either difficult to make or hard to enforce.     

“互联网+”下制造企业服务化悖论的平台化解决思路

服务化转型已成为制造企业应对时代挑战的必然选择,其要求企业竞争关键点、价值流程、组织结构和创新模式发生彻底转变。这一巨大挑战催生了“服务化悖论”相关研究。“互联网+”相关研究大多强调互联网对服务化转型的积极影响,但其作用机理尚不明确。现有“服务化悖论”的研究较为零散,从价值创造视角将其系统地归纳为3个方面;深入阐释“互联网+”模式对“服务化悖论”的缓解机制,强调“脱媒”功能可以克服顾客接近悖论,以同步协同缓解战略一致性悖论,以互联网导致的“单边锁定弱化”克服行业资源能力悖论;设计了基于互联网的服务化运行机制,强调制造企业以“平台”模式实现服务化经营,而平台领导者、知识经纪人、模块化供应商借助互联网进行价值协同,通过“产品+服务”组合包实现需求面而非供给面范围经济,以个性化服务推动企业价值创新。     

吉林省旅游空间结构构建

分析了影响吉林省旅游空间结构的旅游资源及其空间组织、旅游城镇及其载体功能、旅游通道及其线路支撑;构建了"五地、两带、四轴"旅游空间结构,其中,"五地"指长(春)吉(林)城市人文旅游地系统、长白山旅游地系统、通(化)白(山)人文与森林生态旅游地系统、延边民俗文化与边境旅游地系统、西部草原湿地旅游地系统五个旅游地系统,"两带"指哈大旅游发展带、东部旅游发展带两条旅游经济发展带,"四轴"指长通轴、长长轴、长白轴、长延轴四条旅游发展轴;提出做大做强长春—吉林旅游区、全力塑造长白山旅游品牌、加快旅游城镇培育、建立快捷的旅游交通通道体系促进旅游空间结构形成的措施。     

A Proposed Methodological Synthesis of Post-Keynesian and Institutional Economics

Post-Keynesian and institutionalist writers have commented on the theoretical and conceptual commonalities between the two schools. Some have suggested a theoretical synthesis based on these commonalities. In spite of these theoretical and conceptual commonalities each tradition has developed significantly different methods of analysis. Instead of theoretical or conceptual synthesis we seek here to present a methodological synthesis.

Institutionalist methods have yielded "plausible" explanations, but these have been too "vague and suggestive" to be consistently used for economic policy. Post-Keynesian methods have policy necessary "rigor," but the similarity to neoclassical methods has exposed post-Keynesian theories to unwarranted synthesis with incompatible traditions.

This essay presents a synthesis of post-Keynesian and institutionalist methodology, one of "plausible rigor," combining elements of "institutional dynamics" with a heuristic framework based on John Dewey's "instrumental logic," and proposes that the resulting approach overcomes weaknesses in the methods of analysis of both schools.     

基于主体功能区规划的“三规”协调设想

在当前我国国家规划体系中,国家发展和改革部门组织编制的"五年发展综合规划",建设部门组织编制的"城市总体规划",国土部门组织编制的"土地利用总体规划"占有重要地位,通常称为国家规划体系中的"三规".长期以来由于多种原因"三规"之间缺乏必要的协调一致性,造成区域发展规划和建设中的多种矛盾.从我国未来主体功能区规划的前提出发,考虑"三规"编制和管理的现状,提出了规划重点协调、规划数据协调、规划层级协调模式,对基于主体功能区规划构建国土空间规划体系有重要意义.     

"MISSING WOMEN": REVISITING THE DEBATE

In a series of papers in the late 1980s, Amartya Sen claimed that about 100 million women were "missing," referring to the number of females who had died as a result of unequal access to resources in parts of the developing world. A subsequent debate has refined these estimates using different demographic techniques. In this paper, we review this debate, provide an update on the number of "missing women," and investigate the determinants of current trends in gender bias in mortality. We find that the number of "missing women" has increased in absolute terms, but fallen as a share of the number of women alive. There have been improvements for women's relative survival in most of South Asia and the Middle East, but deteriorations in China. Improving female education and employment opportunities has helped to reduce gender bias, while the increasing recourse to sex-selective abortions has worsened it.