在因果推断经验研究中,双重差分法是历史最悠久、应用最广泛的方法之一。最近几年,双重差分法的计量理论取得了许多突破性进展,因此,综述双重差分法的最新理论成果,并总结经验研究的新趋势十分必要。研究显示,传统双向固定效应估计量是所有2×2 DID估计量的加权平均值,而异质性处理效应可能会导致单一的双向固定效应估计量有偏,学者们提出了许多异质性处理效应诊断方法和稳健估计量,这些稳健估计量在精度和方差上各有优劣;DID的平行趋势假设不可检验,学者们也提出了一些放松平行趋势假设的敏感性检验方法;不可观测混淆因子是经济学者最关注的内容,时间趋势法、趋势外推法和工具变量法可以在一定程度上降低混淆因子偏误。

From an ideal perspective, advanced intellectuals such as Mao Zedong yearned for cosmopolitanism. In the expression of real politics, their cosmopolitan discourse revealed a strong sense of national concern. The pursuit of cosmopolitanism and the concern of nationalism coexisted harmoniously after they transformed into Marxists: Considering the international nature of capitalist aggression, they should carry out social revolution internally against international imperialism and feudal warlords as its spokespersons to transform China, and carry out world revolution externally with other oppressed nations for transforming the world.

In the context of energy low-carbon transition, renewable energy will experience large-scale development. However, its volatility, intermittency, and unpredictability pose challenges to achieving real-time balance in the power system. Energy storage technology can effectively mitigate the fluctuations caused by the integration of renewable energy into the grid, enhancing the reliability of renewable energy generation and enabling its stable integration on a large scale. Therefore, the energy storage industry has become an indispensable strategic emerging industry in the energy low-carbon transition. However, China’s current energy storage industry still faces various issues and challenges concerning storage ratio, standard system, application cost, market mechanism, and industrial policies. To promote the low-carbon transition of China’s energy system, it is necessary to align with the current support policies and future market prospects, clarify the development status of the energy storage industry, analyze the key challenges it faces, and provide targeted policy recommendations. This will enable a scientific planning of the development direction, technological measures, and market cultivation methods for the energy storage industry, thereby guiding its rapid development.

商超作为人类消费活动不可或缺的空间载体,直观折射出不同世代社会中各生活性要素的真实境况。新中国成立至今,城市商超内部业态不断进化之时,也一并持续丰富我国居民消费体验。研究基于虚拟民族志方法对H市12位青年调查发现,近年实体商超虽面临着“赛博冲击”下的主客观生存困局,但其通过全新包装弥散出集人间烟火、美学萦绕、即刻拥有、情境交汇等属性于一体的“类情绪安全阀”功能,正在年轻群体中造就一种“魅力俘获”。抓此契机为促成更多青年消费者复归线下,现代商超可沿循数字迎合、格调迎合、休闲迎合和价格迎合等路径安排“自救式转型”,以期重拾消费优势,助力实体经济振兴。

Empirical materials from informal interviews with Shanghai residents and participant observations show that most people in Shanghai are very frugal in disposing table food leftovers, they often pack and bring food back home after meals to minimize waste. Some consumers stick to the long-established frugality habits mainly due to personal experiences or collective memories of food shortages or even starvation, as well as careful calculation of limited resources, and its objective effect increases environmental sustainability. New frugality and sharing practices reflect consumers’ concern for others, the society, and even the ecological environment. Low socio-economic status is related to individual concern to use limited resources more efficiently and save money, while international experiences and cultural capital is related to the commitment to avoid negative externalities so as to facilitate environmental sustainability. These everyday practices of reusing food leftovers contribute to environmental sustainability. But the sustainable development still faces many challenges.

During the British occupation of Macau in 1808, Wu Xiongguang, the Governor-general of Guangdong and Guangxi, realized that the opponent was exceptionally “unruly” and had the advantage of ship and artillery. He was afraid that the Qing army could not win if the war broken out, so he could only take the customary means, i.e., force the opponent to compromise by suspending foreign trade with the Britain and then quickly resume it to avoid triggering a greater coastal defense crisis. Wu Xiongguang’s realistic strategy did succeed, but was regarded by Emperor Jiaqing, who lived far away in the Forbidden City, as too weak and shameful for the dignity of Heaven Dynasty. As a result, he was dismissed and punished, and exiled to Ili area. This set a precedent in the history of the Qing Dynasty where governors were punished for mishandling “barbarian affairs”. The predicament of Wu Xiongguang reflects the helplessness of the Qing Dynasty’s ruling group before the Opium War in the face of increasingly obvious Western expansion momentum and military advantages, indicating that similar experiences and greater crises will soon come for Lu Kun, Lin Zexu, and others two decades later.

组织认同和组织承诺作为组织行为学领域中的经典概念被普遍认为会对组织的各个方面带来重要影响。混合组织的典型特征让组织成员可能产生多重组织认同,这一变量相较单一组织认同可能存在不同特质,并且与组织承诺之间的关系也有所不同。现有研究存在着主要以单一组织认同为框架、以西方语境为基础展开的局限。通过对中国语境下混合组织中的多重组织认同和组织承诺的定性实证研究发现：动态可转换性、由“价值实现”所决定、通过主次方式共存是多重组织认同的三点特质;多重组织认同通过代偿机制影响情感承诺,并且可能显著降低持续承诺,但对规范承诺没有直接影响。强调组织成员对多重组织认同主观性选择的“比较选择”理论,解释了多重组织认同如何形成及共存的问题。

The idea of community of shared future for mankind highlights the thinking and conscious of international law, focuses on the ultimate problems, reflects the common aspiration, need and common interest of subjects of international law and mankind. The idea of community of shared future for mankind is in essence an idea of international law, and becomes an indispensable and integrated part of international law system. The contemporary idea of community of shared future for mankind contains long and profound historic dimension. It is the extension, expansion and new breakthroughs of both oriental Datong thinking and occidental human community thinking. The idea of community of shared future for mankind provides a basis for justness analysis of international law, and plays a positive leading role for innovation and development of international law.

在马克思主义话语体系中,“历史主动”主要被用于概括无产阶级和人民群众的先进性和革命性,直至中国共产党建党百年之际,才被正式用于描述中国共产党的精神品格。这一转变背后,存在三个基本理据：在理论渊源上,马克思主义经典学说关于主体改造世界的“能动性”、驱动社会发展的“人民性”、站在历史正确一边的“引领性”、打破旧世界建立新世界的“创造性”论述,构成中国共产党精神品格形成的哲学基础;在历史生成上,外在危机的心理内化、理论自觉的精神升华、实践经验的价值凝炼、精神标识的符号建构,成为催生和强化中国共产党历史主动精神的核心要件;在行为特征上,中国共产党领导中国革命建设实践过程中表现出的顺应大势的大局观念、引领时代的担当精神、识变应变的战略思维、自我革命的斗争意识,分别在认知（知）、责任（情）、战略（理）、意志（意）四个维度彰显了历史主动精神。历史主动精神的形成与强化,贯穿了中国共产党领导人民斗争和发展的百年历程,蕴含着中国各项事业从胜利走向胜利的精神密码。

资本市场在引导金融资源配置,支持实体经济绿色低碳转型中发挥着重要作用。基于“沪深港通”启动的准自然实验场景的研究发现：资本市场对外开放显著提升了上市公司的绿色创新水平,且在缓解内生性问题以及系列稳健性检验后结果保持一致。进一步研究发现,“沪深港通”通过缓解试点公司融资约束、改善投资者结构和提升企业环保压力促进了企业绿色创新;“沪深港通”对绿色创新的驱动作用在区分“沪港通”与“深港通”、产权属性、污染程度以及环境规制强度后呈现异质性效果。研究提供了资本市场对外开放在优化A股市场投资者结构、引导资金资源流向企业可持续发展领域的经验证据,也为当前构建多体系绿色金融工具推动经济绿色高质量发展提供新的视角与思路。

如何认知和构建自我是个体化时代所有人都要面对的课题。本文运用民族志研究法,从自我建构视角对广东省Y村入乡青年价值观转变和表达型自我的建构过程进行分析。不同于以往将财富积累与年龄成熟视为走向表达型自我的条件,研究发现,逐渐成熟的乡村士绅化社区为青年提供了多样化支持,使其表达型自我的倾向得以生发。然而,以中产家庭为主体的社区内部仍旧存在张力,青年也难以完全逃离主流叙事中的功利性期待,他们表达型自我的建构始终处于多重力量的博弈之中。本文扩展了表达型自我的相关研究,从理论和实证上丰富了对当代青年多元价值观和社会心态的理解,也能为洞察“城-乡”流动和乡村变迁提供新案例和新视角。

智能媒体的意识形态功能在技术、媒介、资本三重逻辑的整体性构建中得以生成。其“嵌入-初构-适配”的技术逻辑标示了智能媒体意识形态功能生成的起点,信息智联、精准描摹、具身传播的媒介逻辑形构了智能媒体链接主体的日常生活、心理需求及身体官能系统的微观意识形态功能图式,市场经济框架下资本逻辑的过度介入则赋予智能媒体为拜物教意识形态辩护的现实效能。对智能媒体意识形态功能生成逻辑进行批判分析,是智能媒体的理性发展诉求,更是新时代意识形态建设与媒介融合的创新发展自觉。

雍正二年（1724）上谕,严禁外官蓄养戏班,对官员看戏行为予以限禁。通过雍正朝朱批奏折,可还原清廷对广西按察使白洵等多名官员查处的始末和历史语境。“外官蓄伶”禁令阻断了晚明以来士大夫蓄伶的传统,致使官员看戏的场所由私人堂会转移到戏园和会馆,引发清代剧坛的深层次变革。禁饬外官蓄伶的谕旨作为雍正在位十三年间最核心的一条禁戏令,在话语立场、吏治风貌和央地互动关系上呈现出独特的历史面相,对认识清代戏剧史具有独特的意义。

20世纪70年代,在马克思主义哲学和政治经济学推动下,西方马克思主义地理学应运而生。20世纪80年代,文化地理学从伯克利学派为代表的旧文化地理学发展到以伯明翰学派为领军的新文化地理学。文化地理学的主要研究对象风景,由于马克思主义地理学与新文化地理学的相互作用,在理论内涵和研究主题上取得新突破。西方马克思主义风景观是众多马克思主义学者和地理学家思想精华的体现。作为一种意识形态,它既关注风景的历史、地理发展史,又与西方国家或地区的政治、经济、文化传统紧密相连,是资本主义制度下资本运作、空间生产、权力和社会公平等政治议题的表征和具象化。

在因果推断经验研究中,因果效应的识别依赖于不同的识别假设,而识别假设在本质上是不可验证的。因此,讨论因果效应的估计对于识别假设的可能违背是否敏感,就显得尤为重要。如果在识别假设可能违背的合理范围内,仍然能够确认因果效应的存在,则说明因果效应的估计结果是稳健的。本文首先阐述了敏感性分析的必要性,然后介绍了敏感性分析的基本原理以及定性的判别方法,接着根据敏感性参数构造的不同方式,重点介绍了线性结构模型中基于可观测变量选择性假设下敏感性分析的几种主要定量方法,讨论了不同方法之间的区别和联系,并用统一的例子展示了其实际应用。

光绪三十三年,清朝统治集团内部爆发激烈政争,慈禧太后借机调整朝局,调张之洞、袁世凯入军机处,此举基本奠定了清朝统治最后几年的政治格局。张之洞入枢的动因,时人及后世学者多认为是出于慈禧制衡袁世凯起见,但事实上内情复杂,与当时满汉矛盾的激化、国步艰危的朝政有着密切关联。有关此事的台前幕后不乏风闻,折射出光宣之际的政治网络与权力运作的复杂样貌。在各方寄望瞩目之下,张之洞反而对入京觐见游移观望,满汉矛盾、派系纷争、新政分歧、地方事务、京内起居均为其考量因素。结果如其所料,初入枢垣,虽竭力周旋,却难以平衡朝局,终陷入窘境。

Yang Jian affirmed Mencius’s theory of the original goodness of human nature. He held that Mencius’s most frequently quoted sentence is “Benevolence lies in the human mind,” and he also appreciated the statements such as “There is only one Tao,” “Innate knowledge and Inborn ability,” and “Walk slowly and Let the Elders Walk Ahead.” Different from Mencius, who emphasized the inherent morality and ethics of the human mind, Yang Jian emphasized from the perspective of ontology and realm theory that the good mind is empty and mysterious, vast and penetrating and that the mind is the Tao and everything is the One. Although Yang Jian approved of Mencius’s Gongfu theory of “No Forgetting and No Encouraging”, he repeatedly criticized Mencius’s Gongfu theory of “The Spring Rolls from the Source” and “Keep Expanding.” He also opposed Mencius’s ideas of “Noble spirit,” “Cooperate with righteousness and the Tao,” and “Self-cultivation,” which had a great influence on later generations and were regarded as words of wisdom. Unlike Lu Jiuyuan, who fully affirmed Mencius, Yang Jian’s series of criticisms of Mencius indicated that his thoughts were greatly different from those of Lu Jiuyuan and even mainstream Neo-Confucianists such as Cheng-Zhu and Wang Yangming. This was largely due to the strong Zen spirit of Yang Jian’s thought. However, Zen had its brilliance. It was not opposed to Confucianism and could not be integrated. Yang Jianzhi’s study was a fusion of Zen and Confucianism, a unique form of Zen-Confucianism that had its unique value and ideological charm in the history of Confucianism.

“一国两制”制度体系是我国国家制度和国家治理体系建设的重要内容。党的二十大报告站在全局的高度对坚持和完善“一国两制”制度体系作了阐述,为“一国两制”制度体系建设提供了新路向和实践指南。坚持和完善“一国两制”制度体系是党中央深刻总结港澳回归祖国特别是党的十八大以来“一国两制”的实践经验,立足现实、面向未来作出的重大战略部署,是习近平新时代中国特色社会主义思想的新成果。新时代坚持和完善“一国两制”制度体系,要以习近平总书记关于“一国两制”的重要论述为指导,从基本制度、制度设计和制度内容三个层次明确制度体系的基本框架;坚持全面准确贯彻“一国两制”方针、坚持中央全面管治权和保障特别行政区高度自治权相统一、坚持落实“爱国者治理”、坚持保持港澳的独特地位和优势等总体原则;从顶层设计与治理过程中建构推进“一国两制”制度体系建设的实践路径,促进“一国两制”制度体系建设迈上新台阶并融入国家治理体系全过程。迈入“一国两制”事业新阶段,应着重从重塑区议会“非政权性区域组织”制度功能、完善和优化官僚系统与国家的情感链接、强化管治队伍治理能力和加快管治效能建设方面提升特别行政区政府治理能力,使“一国两制”制度优势真正转化为治理效能。

作为中国近代第一家股份制航运企业,轮船招商局是近代国人谋求工业强国思潮的成果之一,推动了中国船舶文化早期的大众化传播。因应于业务发展需要,该局还创办了相应的船舶修理工厂,在一定程度上参与了中国近代工业建设。招商局标志着洋务派官员近代工业文化观念的形成,在晚清工业文化的传播方面产生了重要的作用与影响。

New quality productivity is an advanced quality productivity that is generated through the synergy of revolutionary technological breakthroughs, innovative allocation of production factors, and deep industrial transformation and upgrading. Based on General Secretary Xi Jinping’s important discourse on new quality productivity, this article constructs a “Technology-Factor-Industry” (TFI) framework from the perspective of the generation process of new quality productivity, sorting out the qualitative evolution laws of productivity, analyzing the mechanism of the emergence of new qualitative productivity, and proposing the development path of new qualitative productivity. Based on the TFI framework, we need to accelerate the cultivation and development of new quality productive forces, establish institutional guarantees to promote the generation and development of new quality productive forces, create an innovative network system for original and disruptive key technological breakthroughs, optimize the innovative allocation of production factors with increasing marginal returns, and strengthen the modernization support of new quality productive forces through deep industrial transformation and upgrading.

After the Opium War, from the Westernization Movement to the Reform Movement of 1898 and even the reconstruction after the Revolution of 1911, they sought change all the way in the historical inertia of “learning from foreigners,” forming the direction of China’s historical choice and drawing the baseline of the development orientation of modern Chinese culture. After Daoxian and Tongguang period, “Collected Essays on Statecraft” and its “Continuation,” “Three Editions,” “Four Editions” and “New Editions” continued to show the trend of cultural evolution from a specific and true perspective. After the Republic of China, until the May Fourth New Culture Movement, the Chinese people’s thinking and cultural choices changed. Contrary to the original pursuit of seeking Western learning for self-improvement, they began to resort to cultural self-examination and take the construction of Chinese native culture as the orientation. This change of cultural orientation presented by the “Collected Essays on Statecraft of Republic of China” really represents the self-consciousness and introspection of a generation of cultural people. This historical position is not only the premise of the “May Fourth New Culture” movement, but also the cornerstone of the climax of the “construction of Chinese native culture” debate in the 1930s.

Hospice care in China has made remarkable progress over the past decade. It is now practiced at various kinds of hospitals and care homes across the nation, with a stronger presence in media and public campaigns. However, hospice care as a new set of practices needs to go through a process of indigenization in order to be fully developed in China. Based on research conducted at different levels of medical institutions and care homes, this paper draws on the concepts of “embedding relations” and “constitutive relations” to reveal the challenges and opportunities of the indigenization of hospice care in Chinese medical settings. On the one hand, hospice care is deeply embedded within the specific institutions where it is carried out, therefore facing many institutional obstacles and cultural constraints. On the other hand, hospice care and existing institutions constantly influence and change each other’s practices. Such constitutive relations are the driving force behind the development of hospice care. For future development, practices of hospice care needs to better adjust to the institutional and cultural environment of the Chinese society, while also calling for updated policies and value systems, e.g. more suitable payment arrangements, more resource input, and better education campaigns.

经验法则作为犯罪事实认定中的重要方法和思维方式,其本身蕴含着事实构建性、辅助证明性以及心证引导性等特质,一定程度上决定了其之于犯罪事实认定存在着直接认定模式、间接认定模式、反向约束模式等三大适用路径。对其适用需要客观补强规则、规范言明规则、差异适用规则、合理论证规则等四大规则予以基础性塑造。由于经验法则客观表现为一种普遍性和概括性命题,对其适用需要把握一定限度,以尽可能避免陷入极端化、混同化、片面化误区,进而达到妥当适用的司法效果。

The New Culture Movement spread rapidly throughout the country after the May Fourth Movement, and in just one year it encountered problems such as unclear main idea, different approaches, and biased aspects, which triggered many questions and criticisms. In order to understand the real situation and try to improve it, the New Man and the Young China Association conducted organized surveys of the actual circumstances of the New Culture Movement in most parts of the country (Hubei, Guizhou and Guangxi were not covered), in order to break the monopoly of the New Culture Movement by the New Culture Faction and open up a different way of progress. The survey results showed that the situation in Henan, Hunan and Zhejiang was encouraging, while Shandong, Anhui and Sichuan had shown some improvement, and the rest of the places, including Beijing and Shanghai, were not optimistic. The main positive aspect was the increase and dissemination of publications, while the drawbacks included the concentration of the movement in the cities and the intelligentsia, the lack of rationality, the failure to popularize it throughout society and at all levels, the disorganization of students under high pressure, and the emergence of new idols. How to break through the bottleneck of superficiality and shallowness became the key to the depth and durability of the New Culture Movement.

在中国诗歌发展史上,以外来语入诗的创作现象,古已有之。及至近代,随着中外文化接触的日益频繁,不少诗人将英语音译词和日语汉字词植入旧体诗中,并往往采取自注形式加以解释。近代中国外来语入诗现象主要集中于以竹枝词为代表的古体诗,岭南和上海是其最活跃的创作地域。就跨文化视角而言,外来语入诗具有独特的诗学意义,它的出现不仅带来了新的思想文化,标志着一种新的诗学观念诞生,而且拓展了诗歌题材,具有建构异国形象的功能;同时促进了中国诗歌从旧到新的变化,对新诗创作产生了重要而深远的影响。

The excellent traditional Chinese culture provides a profound cultural foundation for building China’s independent knowledge system of philosophy and social sciences. We should strengthen the education of excellent traditional Chinese culture.The Civil Code of our country keeps the integrity and innovation of Chinese excellent traditional culture. We should excavate and inherit the era value of China’s excellent traditional culture, including the Chinese legal culture, interpret the nationality and sense of history of the Civil Code, and plant the historical, cultural and moral details of the Civil Code. The Civil Code can systematize and theorize the excellent traditional Chinese culture into “four views”: the view of law, the view of the world, the view of society and the view of family. The Civil Code makes the past serve the present and creatively transforms the traditional Chinese view of law, the view of the world, the view of society and the view of family.

After the “party purge,” the political work of the Kuomintang army not only failed to recover as expected, but instead accelerated its alienation. In terms of ideological construction, the political work of the party and the army gradually separated, and officers and soldiers deliberately alienated their doctrines and beliefs, which eventually led to the decline of doctrines. In terms of propaganda work, the voices of political revolution and social revolution quickly fell silent. The divergence between the words and deeds of military and political leaders in terms of party-military relations and land issues has caused the distance between the military and the people to grow further and further until they are abandoned by the people. In organizational work, contempt for party building and obsession with force are not only the root cause of the party’s weakness in power, but also stimulate the further dominance of military power. Under the joint attack of military leaders, military political work has become a thorn in the side and an outcast of the Kuomintang Central Committee. Amid the clamor of the omnipotence of force, the degeneration of political work after the “purge of the party” became the deep-seated “spot” of the collapse of the Kuomintang regime.

日俄战争期间,日本在占领地设立军政署,含糊规定军政事务的范围,从而给军政官留下侵占中国地方行政权的空间。在此过程中,为保障军队免受传染病的侵袭,日本军政署根据各地社会结构,采取不同的策略推行卫生管理,在安东推行军政署监督的市政卫生,在奉天推行交涉卫生,在大连和旅顺直接管理卫生事务。军政裁撤后,各军政署的殖民卫生职能相继被日本领事、关东都督府或满铁会社接管,进而形成不同的殖民卫生模式。军政署在各地建立的殖民卫生非法攫取了中国地方政府的行政权力,成为日本在东北地区建立殖民卫生体制的肇始。

从胡五峰和张南轩到朱子、王阳明,构成宋明儒学工夫论演进的一条未受重视的重要线索。五峰和南轩主张先察识后涵养的工夫论,强调觉察和体认发用的本心,使本心主导人的意识和行动。朱子质疑单纯在发用中察识和涵养本心是难以把握本心和保持本心的,认为只有在强调区分未发之性与已发之情、未发之静与已发之动阶段的工夫的基础上,引入穷理工夫和居敬工夫（尤其是静中涵养工夫）,才能解决上述问题。阳明反驳朱子的观点,便面临了五峰和南轩面临的问题,即人难以在发用中把握和保持本心。对此他主要通过强调良知本心的直接性以及后天的着实用意、精察克治加以解决。经由这一正反合的演进过程,一条既凭借发自先天的本心,又凭借后天努力的为学道路臻于成熟。与其他各家工夫论相比,其特点是既简易而又严密。

辛亥鼎革之际,面对摇摇欲坠的清廷统治,忠君爱国的政治认同以及儒家传统之下作为封建臣子使命感的长期熏陶,促使东三省总督赵尔巽试图力挽狂澜。在“保境安民”的同时,一面积极支援关内清军镇压革命,一面谋划起兵入关“勤王”。只是迫于局势的发展,最终放弃“勤王助剿”计划,接受民主共和。赵氏的努力虽未能实现其抵制共和、维护君主制的主张,但是“勤王助剿”活动壮大了北方的声势,对于鼎革之际的政局变迁进程不无影响。梳理其“勤王助剿”活动,有利于呈现大变局之下清廷大吏的多重面相,深入理解辛亥鼎革之际封疆大吏的出处抉择以及政局的最终走向。

强化善意文明执行理念是新时代人民法院执行工作坚持以人民为中心的发展思想的必然要求,其实体法根基是社会公共利益足以成为对不同民事强制执行法律关系主体进行类型区分及区别对待的正当性理由,其程序法基础是民事强制执行应当遵循的执行比例原则。善意文明执行理念应当适用于所有民事强制执行法律关系主体。为贯彻善意文明执行理念而限制或妨碍债权人的执行利益的,立法机关或执行法院负有实体性论证责任,且应向债权人提供必要的救济途径。在金钱债权执行中,执行程序启动模式的抉择以及执行标的准入与退出均应当贯彻善意文明执行理念。执行标的之确定结果显著违反善意文明执行理念的,民事强制执行法应当向当事人或利害关系人提供相应的救济。

The emergence of China’s miracle has many reasons, but the most fundamental one is that it has opened up the socialist path with Chinese characteristics, formed the theoretical system of socialism with Chinese characteristics, established the socialist system with Chinese characteristics, and developed the socialist culture with Chinese characteristics. The foundational role of Deng Xiaoping Theory in the socialist building with Chinese characteristics is concentrated in eight aspects: First, Put forward the theory of the primary stage of socialism and formulate the basic line of the Communist Party of China in the primary stage of socialism; Second, clearly put forward the theme of “building socialism with Chinese characteristics,” summarize and put forward the theory of the essence of socialism, and successfully open up a new road of socialism with Chinese characteristics; Third, emphatically stress that “reform is China’s second revolution,” lead our Party to carry out institutional reforms in all aspects step by step, and bravely open the door to opening up to the outside world; Fourth, boldly break through the shackles of traditional socialist concepts, put forward that socialism can also have a market economy, and pave the way for the establishment and improvement of a socialist market economic system; Fifth, fully promote the construction of socialist spiritual civilization and democratic legal system to achieve all-round social progress; Sixth, creatively put forward the scientific concept of “one country, two systems,” guide the smooth transition and return of Hong Kong and Macao, and promote a new situation in cross-Strait relations; Seventh, place institutional construction in a prominent position and promote the reform of the leadership system of the Party and the state and political system reform; Eighth, emphasize that strengthening the leadership of the Party must improve the leadership of the Party, and must concentrate on strengthening Party building to make the Party full of new vitality.

民营经济高质量发展本质上要求民营经济发展实现法治化、制度化。民营企业的制度性交易成本较高,民营企业“家族制”“泛家族化”管理模式有内在缺陷。从法治视角看,民营经济面临的困境主要有立法供给不足、多头执法随意执法重复执法、“四新经济”合法性难题、民营企业家财产权益保护不足、行业自律功能缺位以及合规建设发展迟滞等。应加快制定民营经济促进法,构建“无事不扰有求必应”的执法新模式,落实包容审慎的监管理念,健全民营企业家财产权益保护制度,建立高效运行行业自律机制,建立民营企业合规激励机制。

党的十八大以来,习近平总书记坚持辩证唯物主义和历史唯物主义,在充分继承马克思主义科技思想和全面总结中国共产党领导我国科技事业取得辉煌成就的历史经验基础上,围绕实现高水平科技自立自强、强化国家战略科技力量、建设全球人才高地等内容提出一系列新思想新观点新论断,形成了习近平科技观。习近平科技观是马克思主义关于当代科技发展的最新规律性认识,主要体现在两个方面：一是在全面总结中国共产党领导科技事业发展变革的百余年历程和伟大成就的经验规律上达到了新高度;二是在新征程上就科技创新如何支撑强国建设、民族复兴等一系列重大问题的准确把握和战略擘画上开辟了新境界。深刻领悟习近平科技观,对新征程上加快建设世界科技强国具有重要意义。本文从形成进路、基本向度和时代价值三个视角,重点分析习近平科技观的演进逻辑和丰富内涵,旨在从整体上加强习近平科技观的学理化阐发与系统性研究,为人们更好把握其理论特质和实践要求提供支撑。

In the grand narrative of the emergence of modern Chinese drama, academia often focuses on the influence path opened by the “Spring Willow Society,” which was influenced by Japanese “Shingeki” and “New Drama” movements. Less attention has been paid to the Western drama directly introduced by Western expatriates from their colonial motherlands before this period. Furthermore, previous historical studies and academic researches on Western expatriate performers and performances in China mainly focus on treaty ports established after the Opium War such as Shanghai, Guangzhou. Recent discoveries reveal that the Western expatriates, primarily from the East India Company, had already conducted theatrical performances in Macao before the Opium War, foreshadowing the introduction and acceptance of modern Western drama in China. After the Opium War, with the opening of coastal trading ports in China, Western expatriates, mainly from Britain and America, introduced drama activities and Western modern dramas to these regions. This introduction of modern Western drama and the innovation of Chinese opera in the Late Qing Dynasty heralds the birth of modern Chinese drama.

Historically, literary theory has gone through stages of objectivity, subjectivity and inter-subjectivity. But comprehensively, literature has a compound structure of subjectivity and inter-subjectivity. Literature has a realistic dimension as well as an aesthetic dimension, embodying subjectivity and inter-subjectivity respectively; it is thus a compound of subjectivity and inter-subjectivity. The subjectivity of literature as the basis of inter-subjectivity influences and constrains it, while the inter-subjectivity of literature as the sublimation of subjectivity guides and transcends it. The coexistence, complementarity, and conflict between subjectivity and inter-subjectivity have contributed to the dual themes and rich meanings of literary works. At the same time, in popular literature, serious literature and pure literature, the relationship between subjectivity and inter-subjectivity differs, thus determining their respective characteristics.

《立法法》关于地方性法规“不作重复性规定”条款的语义不够明确,其约束强度和约束范围都相对模糊,在理论和实践中存在可重复一般性规定等诸多误解。地方立法需要贯彻体系思维,不仅关注体系的统一性和完整性,而且应考虑体系经济性。基于法律体系的构建经济性、表达经济性与实施经济性,应当建立兼容错位和互补的预防规则,兼有定性和定量的限制规则,兼顾形式与实质的审查规则,在立法机制、法规结构、法条构造等方面进一步细化“不作重复性规定”的操作规范,限制“重复性规定”的出现频率,提升我国法律渊源互补、规范衔接以及体系呈现水平。

数字化转型赋予了企业新的创新发展动能,传统制造业通过数字化带动新的技术进步,推动企业绿色技术创新,从而实现数字化绿色化协同转型发展目标。本文利用2007—2020年中国A股制造业上市企业的年度数据,探究数字化转型对企业绿色技术创新的影响及其作用机制。研究发现：数字化转型有助于提升企业绿色技术创新水平,对于国有企业和高新技术企业而言,这种提升效果更加明显。机制检验表明,提高企业数字化转型水平,不仅能提高企业信息透明度,加强市场正面预期,而且会促进企业加大研发投入,进而提升企业绿色技术创新水平。本文的实证结论可为政府部门推动制造业绿色创新以及驱动高质量发展战略,进而促进碳达峰碳中和目标的实现提供参考。

Due to the exercise of subrogation rights involving three parties: the creditor, the debtor, and the counterparty of the debtor, there is often a dispute in practice as to whether an arbitration agreement should bind a third party when there is an arbitration agreement between the two parties. In order to unify the rules of arbitration, Article 36 of the Judicial Interpretation of the General Principles of Contract stipulates the impact of arbitration agreements on subrogation rights. This provision does not recognize that a subrogation arbitration agreement cannot naturally bind creditors, thus maintaining the application of the relativity rule of contracts in arbitration. It also clarifies that even if there is an arbitration agreement, creditors can exercise their subrogation rights through litigation procedures, but when exercising their subrogation rights, creditors must be bound by the arbitration agreement. According to this provision, if the debtor’s counterparty has applied for arbitration before the end of the first instance debate, the subrogation lawsuit should be suspended. This provision effectively connects the relationship between subrogation rights and arbitration agreements, reflects respect for the autonomy of the parties in private law, and also resolves long-standing disputes in judicial practice.

《孟子·天下言性章》历来聚讼甚多,前人解释此章者多引及道家和新出土文献。但通过与《墨子·兼爱中》相比较,可知此章应与墨家的关系更为密切。从语境前提（杨近墨远）、致思方式（辩故言性）、论证素材（大禹治水）等方面细致分析可见：《孟子·天下言性章》言说对象应主要是墨家,而非传统意义上的道家;“辩故言性”反映了孟子和墨家、庄子的人性主张在因果链条上的根本性差异;大禹治水“利”与“善”的两个面相,则展示了孟子、墨家在同一圣王“故事”上的价值分裂。《孟子·天下言性章》所言不止是“性善”,更是反对墨家将动机与原因混为一谈,意在凸显道德行为根源的无动机和反功利的内在特性。以《墨子》为参照坐标,既为我们诠释《孟子·天下言性章》提供了新的视角,又表明《墨子》是一部长期被学界忽视的孟学比较文献。