论唯物主义历史观的范式跃迁

<正>从上个世纪80年代开始,西方历史哲学观念的"涌入"一方面在国内学界造成了一定程度的思想混乱,另一方面也激发出很多深刻、有力的回应与思考,它们与一味地唱赞歌、奏凯歌式的所谓思想诠释、"理论创新"殊然别样。就马克思极其鲜明的思想个性和马克思哲学的否定精神、批判本性而言,我们完全有理由认为:有意无意地将马克思置于疏离时代现实或者论敌统统缺场的境地,而反复申说其正确性或科学性,乃是马克思之后学们以所谓学术方式给予马克思的最大侮辱。     

转型国家的宪制选择与民主巩固

伴随着第三波民主化浪潮的展开以及原苏联东欧地区的政治转型,许多学者基于以往的历史经验开始关注转型国家的民主巩固问题.以Linz为代表的学者首先提出了宪制选择与民主巩固的话题,认为议会制更加有利于民主巩固,而总统制则是导致许多国家民主崩溃的制度根源.其他一些学者则对此持异议,认为与特定的制度安排相结合,总统制也能够实现民主巩固.还有一些学者则提出了总统制与议会制之外的第三方选择,即混合制.伴随着学术探讨的深入,许多学者也开始强调民主巩固的制度外因素,包括经济发展水平、政治文化、国家规模、地理位置、历史政治遗产等.民主巩固的因素是多方面的,面对着不可选择的外部因素,政治行动者更应该发挥能动性,建构一套更加有利于民主巩固的制度体系.     

SPENDING WELL: HOW TIME PERSPECTIVES IMPACT CONSUMER VALUES AND FINANCIAL DECISIONS AMONG MIDDLE-AGED ADULTS

The current research extends the time perspective literature by exploring the relationships between time perspectives and financial outcomes across several adult age groups. In combining various demographically diverse samples, our study includes a total of 9,065 adults that completed some form of the Zimbardo Time Perspective Inventory (ZTPI). We found that people who are Future-oriented tend to have more responsible financial lifestyles. On the other hand, Past-Negative, Present-Hedonism, and Past-Fatalism orientations are associated with more detrimental financial lifestyles. Thus, the greater the deviation from a balanced time perspective middle-aged adults were, the (1) more they reported being materialistic, (2) more impulsive, compulsive, and conspicuous they were when shopping, and (3) less financially secure they felt. Also, our mediation models revealed that increased impulsive buying, compulsive buying, and conspicuous consumption partially mediated the negative relation between Past-Negative and financial security. However, decreased conspicuous consumption partially mediated the positive relation between Future and financial risk tolerance. We discuss potential ways to shape individual time perspectives, the developmental implications for time perspectives, consumer profiles, and well-being, as well as limitations.     

Charting New Terrain in Work Design: A Study of Hybrid Work Characteristics

Research on work design to date has focused on work characteristics associated primarily with one of three domains—task, social, or contextual. The present paper introduces a new concept—hybrid work characteristics—that refer to work characteristics which are not fully captured within any one of the three domains but possess features from more than one domain. We identify boundarylessness, multitasking, non-work-related interruptions, and demand for constant learning as hybrid work characteristics in the modern work environment. Furthermore, we theorise that boundarylessness, multitasking, and demand for constant learning carry both enriching and depleting potential, but non-work-related interruptions have only depleting potential. In our study, we developed instruments to assess the four work characteristics and tested their relationship with jobholders’ job satisfaction, occupational commitment, emotional exhaustion, and somatic health symptoms, through three independent studies (a total of 968 employees across a wide range of jobs). The results demonstrated convergent, predictive, and discriminant validity for the newly developed scales, and showed partial support for the prediction that boundarylessness and multitasking are beneficial as well as detrimental for jobholders and consistent support for the depleting potential inherent in non-work-related interruptions. We conclude with a discussion of how our exploration of hybrid work characteristics contributes to research on work design and management practices.     

哈瓦利吉派与伊斯兰教义学

人们传统上认为穆尔泰齐赖派的兴起是伊斯兰教义学的开端,伊斯兰教历史上的第一批教义学家出自穆尔泰齐赖派。作者认为,正式拉开伊斯兰教义学探讨帷幕的是哈瓦利吉派,最早的伊斯兰教义学家也来自哈瓦利吉派,其对伊斯兰教义学的发展贡献甚巨,值得重视。     

突厥语族穆斯林的宗教信仰特点、功能及其成因的比较研究——以中国新疆和哈萨克斯坦为例

本文考察了这一区域的宗教领域出现的若干异同情况,主要从历史记忆和当代民族一国家理论两个分析框架探讨了相关问题的成因及趋势,着重强调一种宗教的研究必须结合具体的文化模式、具体的场景条件才有可能得出较为客观公正的结论,这是提倡不同文化对话、增强"软实力"的前提和基础.     

如何认识和对待马克思主义宗教观

如何认识和对待马克思主义宗教观,是宗教问题上一个关系到能否正确回答胡锦涛总书记提出的"什么是马克思主义、怎样对待马克思主义"的大问题。本文认为:正确回答"什么是马克思主义宗教观、怎样对待马克思主义宗教观"的大问题,必须坚持马克思主义宗教观的本质和特性,即坚持马克思主义宗教观的科学无神论本质,坚持马克思主义宗教观作为历史唯物主义宗教观、科学社会主义宗教观、一脉相承又与时俱进的宗教观、中国共产党的宗教观、社会主义核心价值体系的组成部分和理论基础等基本特性,否则很容易走到"打着马列主义旗号反对马列主义"的邪路上去。     

The Three‐Component Model of Organisational Commitment: An Application to South Korea

We conducted two studies to determine whether the three‐component model of organisational commitment (Meyer & Allen, 1991) is generalisable to a non‐Western culture using data from South Korea. In Study 1, we found that when the 6‐item versions of the scales (Meyer, Allen, & Smith, 1993) were translated into Korean, the psychometric properties of the Affective Commitment Scale were similar to those found in North America, but problems were identified in the Continuance and Normative Commitment Scales. In Study 2, we found that these problems could be overcome by adopting a revised set of items written in North America. The new scales demonstrated good psychometric properties in terms of factorial validity, internal consistency, and criterion‐related validity with respect to turnover intention. We concluded that the three commitment constructs are likely to generalise to non‐Western cultures, but that there might be a need to refine the measures for cross‐cultural research.