Building effective institutions for markets is a great challenge to China's transitional economy. China's experience in establishing urban land markets is characterized by trial and error and the gradual evolu...Building effective institutions for markets is a great challenge to China's transitional economy. China's experience in establishing urban land markets is characterized by trial and error and the gradual evolution of transitional institutions. Based on archive data and interviews in a neighborhood(Jinhuajie) of Guangzhou,this research reveals that China's land redevelopment in the past two decades has followed an approach of partial and gradual reform,which was structured by the gradual evolution of transitional institutions to speed up local land redevelopment within the existing property rights system. Transitional institutions,including highly compensated residents' land use rights,in-kind land lease payment,flexible control on development rights of developers and short-term actual ownership of work units,are generated by the local government sequentially to dispel existing land use rights of different land users and make further development be able to follow market mechanisms.展开更多
Focusing on two specific areas in southern China, Jinling and Jingzhou, this paper examines the meditation traditions in southern China during the two-century period between 400 and 600. The activities of the main med...Focusing on two specific areas in southern China, Jinling and Jingzhou, this paper examines the meditation traditions in southern China during the two-century period between 400 and 600. The activities of the main meditation practitioners based in Jinling and Jingzhou are traced, for which it will be shown that most of them were related, in one way or the other, to Buddhabhadra （359-429）, an Indian missionary- cum-translator who arrived in Chang＇an in 404 or 408 via Kashmir. Following Bud- dhabhadra, several of Buddhabhadra＇s disciples and second-generation disciples, also arrived in Jinling. A review of the meditation tradition in Jinling reveals that the Kashmiri meditation tradition brought by Buddhabhadra and his group formed a dominant and decisive force for the formation and development of the meditation tradition in that area. Similarly, a survey of the meditation traditions of the Jingchu and Jingzhou area shows the same dominant influence of Buddhabhadra＇s Kashmiri med- itative tradition. Evidence further demonstrates that throughout the four southern dynasties （Song, Qi, Liang, and Chen）, the two meditation traditions in Jinling and Jingzhou maintained very close and frequent contacts. An investigation into the med- itation tradition based on the Jing-Chu area evolved around Huisi and his group. Huisi seems to be a key point of connections between the Jinling and the Jingzhou meditation traditions. His influence on the Jingzhou meditative tradition is demonstrated by the fact that almost all of his disciples known to us were connected to the meditation tradition at that area. We will moreover show that Huisi＇s contact with the southern meditative traditions, centered around the areas of Jinling, Mount Lu and Jingzhou, had actually began much earlier than it has been assumed. Though already forgotten in this respect, the Kashmiri meditation tradition brought to China by Buddhabhadra, when viewed in a broader context, played a surprisingly significant role in the evolution of the meditation tradition in early medieval China. Identity might have been, and was indeed, carried ondefying apparently insurmountable geographic and cultural barriers, while networks were created and maintained when and where they were least expected. Finally, by calling into question the general claim for the ＂Mahayanist＂ nature of most Chinese （or even East Asian） Buddhist traditions, this essay has underscored the necessity of broadening the intellectual perspectives for evaluating the provenance, nature, and functions of quite a number of Buddhist traditions in East Asia that have been so far uncritically subjugated to the general rubric of ＂Mahayana.＂展开更多
基金Under the auspices of New Scholar Research Fund (2007) of SUN Yat-Sen Universitythe Research Fund for Returned Overseas-studied Scholars of Ministry of Education of China (2008)
文摘Building effective institutions for markets is a great challenge to China's transitional economy. China's experience in establishing urban land markets is characterized by trial and error and the gradual evolution of transitional institutions. Based on archive data and interviews in a neighborhood(Jinhuajie) of Guangzhou,this research reveals that China's land redevelopment in the past two decades has followed an approach of partial and gradual reform,which was structured by the gradual evolution of transitional institutions to speed up local land redevelopment within the existing property rights system. Transitional institutions,including highly compensated residents' land use rights,in-kind land lease payment,flexible control on development rights of developers and short-term actual ownership of work units,are generated by the local government sequentially to dispel existing land use rights of different land users and make further development be able to follow market mechanisms.
文摘Focusing on two specific areas in southern China, Jinling and Jingzhou, this paper examines the meditation traditions in southern China during the two-century period between 400 and 600. The activities of the main meditation practitioners based in Jinling and Jingzhou are traced, for which it will be shown that most of them were related, in one way or the other, to Buddhabhadra （359-429）, an Indian missionary- cum-translator who arrived in Chang＇an in 404 or 408 via Kashmir. Following Bud- dhabhadra, several of Buddhabhadra＇s disciples and second-generation disciples, also arrived in Jinling. A review of the meditation tradition in Jinling reveals that the Kashmiri meditation tradition brought by Buddhabhadra and his group formed a dominant and decisive force for the formation and development of the meditation tradition in that area. Similarly, a survey of the meditation traditions of the Jingchu and Jingzhou area shows the same dominant influence of Buddhabhadra＇s Kashmiri med- itative tradition. Evidence further demonstrates that throughout the four southern dynasties （Song, Qi, Liang, and Chen）, the two meditation traditions in Jinling and Jingzhou maintained very close and frequent contacts. An investigation into the med- itation tradition based on the Jing-Chu area evolved around Huisi and his group. Huisi seems to be a key point of connections between the Jinling and the Jingzhou meditation traditions. His influence on the Jingzhou meditative tradition is demonstrated by the fact that almost all of his disciples known to us were connected to the meditation tradition at that area. We will moreover show that Huisi＇s contact with the southern meditative traditions, centered around the areas of Jinling, Mount Lu and Jingzhou, had actually began much earlier than it has been assumed. Though already forgotten in this respect, the Kashmiri meditation tradition brought to China by Buddhabhadra, when viewed in a broader context, played a surprisingly significant role in the evolution of the meditation tradition in early medieval China. Identity might have been, and was indeed, carried ondefying apparently insurmountable geographic and cultural barriers, while networks were created and maintained when and where they were least expected. Finally, by calling into question the general claim for the ＂Mahayanist＂ nature of most Chinese （or even East Asian） Buddhist traditions, this essay has underscored the necessity of broadening the intellectual perspectives for evaluating the provenance, nature, and functions of quite a number of Buddhist traditions in East Asia that have been so far uncritically subjugated to the general rubric of ＂Mahayana.＂
