Pool Civil Wisdom to Assist Social Development——Sidelights of Civil Society 20 China

Civil Society 20 China 2016(C20)was successfully convened in Qingdao on July 5th and 6th.Chinese President Xi Jinping sent a message of congratulations to the Conference.State Councilor Yang Jiechi attended the opening ceremony and delivered a speech.Sun Jiazheng,Vice-Chairman of the 11th National Committee of the Chinese People’s Political Consultative Conference and President of China

Development of China’s Media Industry & Building of Civil Society

Historical changes have taken place in China under the reform-and-opening-up policy over the past three decades. Changes in China＇s social and economic structures, cultural scenes and social operations are revolutionary. The Chinese people, who account for one fifth of the human race, are working hard to bring about a national reiuvanation.

Assessment and Countermeasures of Ecological Civilization Construction in Changsha,Zhuzhou and Xiangtan

[Objective] The aim was to assess the ecological civilization construction in urban agglomeration composed of Changsha,Zhuzhou and Xiangtan synthetically.[Method] By means of analytic hierarchy process,the assessment system of ecological civilization in Changsha,Zhuzhou and Xiangtan was established firstly,and then the ecological civilization construction in Changsha,Zhuzhou and Xiangtan was evaluated comprehensively,and the existing problems and causes of ecological civilization construction were analyzed,finally the corresponding suggestions and countermeasures were put forward.[Result] For natural subsystem and social subsystem,the comprehensive scores of Changsha,Zhuzhou and Xiangtan were 0.143 and 0.214,and Changsha had the highest scores (0.150 and 0.221),and next came Xiangtan (0.142 and 0.219),while the scores were the lowest in Zhuzhou (0.136 and 0.213).From economic subsystem,the comprehensive score of urban agglomeration composed of Changsha,Zhuzhou and Xiangtan was 0.216,and the maximum score appeared in Changsha (0.247),Zhuzhou the second (0.201),while Xiangtan owned the lowest score (0.197).In cultural subsystem,the comprehensive score of urban agglomeration was only 0.078 which was the lowest score among four subsystems,and it was related to its low weight.In addition,the scores of Changsha and Xiangtan took the first place (0.079),while it was lower in Zhuzhou (0.077).[Conclusion] The ecological civilization construction in Changsha,Zhuzhou and Xiangtan persisted at a higher level and developed well on the whole.

Wudang Mode of Ecological Civilization Construction in Western Counties

First, emphasis was given to the analysis on the practices of ecological civilization construction in Wudang District, and then the Wudang mode of ecological civilization construction was discussed and summarized from the aspects of implementation process, implementation path, and implementation dynamics, obtaining the following enlightenments： accelerating the development of ecological economy is the primary task for the ec- ological civilization construction in western counties; optimizing the spatial development pattern is an important means to promote the ecological civi- lization construction scientifically; capturing the acting point is the key factor to realize the win-win of economic development and ecological protection; the overall development of social undertakings to achieve the happiness of people in rural and urban area is the goal of ecological civilization.

Chinese Residents’Philosophy and Religion in Contemporary China and North America

The cultural dimension of sustainability as the fourth pillar of the overall sustainable development framework encompasses both tangible and intangible cultures.In this study,tangible culture refers to the home environments of Chinese residents in China and North America,while intangible culture refers to their faiths and belief systems,in other words,their philosophy and religion,reflected(or not)in their home environments.The paper argues that Chinese philosophy and religion have historically contributed to Chinese people’s environmental ethics and their health and happiness.Set within this context,the paper presents the author’s two empirical research findings on Chinese residents’philosophy and religion in contemporary China and North America.Quantitative and qualitative data were collected by asking Chinese residents the same research question in the 2007-2008 onsite survey and follow-up interviews in Beijing and Suzhou of China,and the 2013 online survey and follow-up interviews in the US and Canada.The findings show a significantly higher percentage of ethnic Chinese in North America holds traditional Chinese faiths than those in China,though Western cultural infiltration is also happening to them.Nevertheless,due to the limited number of participants,the findings may only be indicative.

The Strange Fate of Marxist Civil Society Discourse in Japan and China

Since the fall of the Soviet bloc and the various transformations in China since the late 1980s and early 1990s, scholars in both China and other regions have begun to use the term ＂civil society＂ to denote a realm of political practice separate from the state. Even today, the Chinese philosophy professor Han Lixin uses the term to denote future possibilities for China. However, unlike earlier works on civil society that attempt to guide China through Western liberal theory, Han explicitly draws on the Japanese ＂civil society Marxists,＂ such as Hirata Kiyoaki and Mochizuki Seiji. This essay in some ways mimics Han＇s attempt to bring together Japanese Marxist theory and contemporary Chinese reality, but claims that reexamining theories of civil society in Japan should lead us to emphasize the logic of capital in understanding Chinese society and envisioning a future for socialism. The essay introduces the complex theorization of civil society by an often overlooked Marxist, Kakehashi Akihide. Kakehashi explicitly grasps civil society in relation to more fundamental categories in Marx＇s work, such as the commodity form. In this way, he points the way to a deeper understanding of the dynamic of capitalism and by extension the history of particular regions of the world, such as China. However, in the 1960s and early 1970s when the ＂civil society Marxists＂ Hirata Kiyoaki and Mochizuki Seiji popularized their reading of Marx, they focused on civil society as a moment of liberation without stressing the totalizing dynamic of capitalism. The essay discusses Han＇s use of Hirata and Mochizuki, before returning to the problem of how thinking of capitalism as a totalizing dynamic could further illuminate issues of post-1949 and contemporary China. In short, I argue that civil society is always already imbricated in a more fundamental logic of producing surplus value, which serves to undermine the freedom that civil society is supposed to realize. Hence a true theory of human emancipation must focus on the totalizing logic of capitalism and how to overcome it.

Global Governance： The Rise of Global Civil Society and China

A remarkable change of the global system is occurring with the rise of civil society and China. The rise of civil society in the international arena and the role of civil society in global politics have received much scholarly attention in recent years. Civil society is playing a role in international development, which has an impact on China in global governance. The vigorous rise of China as a worldwide economic and political player is also a principal theme of present intellectual and political discussions. This paper discusses the rise of civil society in the world and its major contributions, both positive and negative, to world politics, and investigates the implications of the rise of civil society to China in global governance. This study will show that China is engaged actively in international affairs and is promoting good global governance and that China not only plays a constructive role in the international organizations of the United Nations and the World Trade Organization but also plays a part in dealing with some major international challenges. The study argues that the rise of civil society and the rise of China are two important movements in global governance and that these two trends not only serve to increase progressively the effectiveness of the global system, but also will play more important roles in global governance in the future.

From the Clash of Civilization to the Renaissance of the World

The Western civilization came to its modernity in the Renaissance,which in the end,made the West human beings’leader.The clash of civilization between China and the West after 1800s is firstly and mainly the clash of modernization and traditionalism.There is no way for China to make progress but to learn the Western way,and so did China try the catholic revolution,the industrial revolution,constitutional reform,republic revolution,democratic movement,democratic revolution,socialism revolution and market reform.At last,China is coming to be a modernized state,and the Chinese civilization is coming to its renaissance.The Western renaissance has been gone for a long time,and the Western civilization needs its new renaissance.It is not time for the clash of civilization,but the new era for the renaissance of the world,if only human beings can learn the lessons of history and avoid wars.

Constructing a ＂Common Field＂ Across the Taiwan Strait via Environmentalism？ Case Studies of Cross-Strait Environment NGO Exchanges

This paper examines cases of exchange among environmental non-governmental organizations （ENGOs） between Taiwan and China. Based on interviews with three Taiwan Residents ENGOs and five Chinese ENGOs, this article has come up with the following preliminary observations. First, Chinese ENGOs have already built widespread connections with international community and developed good partner relationship within international groups. The exchange between the ENGOs across the Taiwan Strait is part of such a global network. Second, unlike other external or international actors, the Taiwan Residents ENGOs rarely provide direct financial support to the Chinese counterparts. Instead, the most important impact the Taiwan Residents ENGOs have brought to their Chinese counterparts are their accounts of ideas and their experiences of practices. Third, due to similar language and cultural backgrounds, Taiwan Residents ENGOs have a more important role in influencing their Chinese counterparts in comparison with other international connection. These direct contacts have contributed to form a ＂common identity＂ of environmentalism among the ENGOs across the strait, which actually is also part of a ＂global identity of environmentalism＂. Exchanges across the Taiwan Strait among ENGOs have provided a case in which cross-strait relations can be constructed and construed beyond nationalistic or economic context. ENGOs of Taiwan and China are developing a ＂common identity＂ as partners in a global community via ＂environmentalism＂.

中华民族现代文明的生成逻辑:基于“第二个结合”的历史哲学审视

中华民族现代文明的生成基于中国式现代化的历史实践探索,是马克思主义基本原理同中华优秀传统文化相结合(“第二个结合”)的成果。文章认为中华民族现代文明的生成逻辑不能仅从知性-理论逻辑来揭示,更需要从历史逻辑揭示其辩证的演进路径。即回到中华民族现代文明发端的源头——古今中西之争,然后“还原”这一文明现代发展的历史内在逻辑,从而站在人类“世界历史”的高度评估中华民族现代文明的世界意义。这就是“第二个结合”的历史哲学审视,也是当前亟待推进的。其一,从历史逻辑的起点来看,中华民族现代文明的逻辑起点并非文明内在自然演化的结果,而是在“古今中西之争”双重辩证逻辑中展开的。即一方面要从民族历史走进现代化的世界历史,另一方面又要走出“东方从属西方”的世界历史,这就是“第二个结合”发生的社会历史辩证法。其二,从普遍性“世界历史”的辩证演进来看,中华文明的现代转型是与马克思主义的引入结合在一起的,传统文化在中国特色社会主义道路的现代化历史中巩固了其自身主体性,造就了一个有机统一的新的文化生命体。其三,经由“结合”而形成的新文化的世界历史意义,作为轴心文明时代世界三大文明形态之一的中华文明,在经历了辩证发展的现代世界历史进程之后,最终也将在面向未来的人类文明新形态的构建上展现典范性价值。

探寻现代中国的文明基础:康有为的文明论述与东西文化论战的开端

康有为在20世纪初较早地通过区分文明的物质层面与道德层面,发展出中国文明与西方文明各擅胜场的论述,下启东西文化论战。“一战”爆发呈现的欧洲文明危机与袁世凯复辟呈现的民国初期的共和危机,激起了两种截然相反的主张,陈独秀持东西方文明不可调和论及“全盘西化论”,反对辜鸿铭以中国文明拯救欧洲文明的主张,形成针锋相对的格局,清晰显示现代中国建构的文明基础问题,已经与王朝时代的夷夏之辨很不一样。更多论者主张东西方文明调和论,李大钊、杜亚泉等人在1916年前后已经提出其中的主要问题。东西文化有何差异、孰优孰劣、能否调和、如何调和等议题的展开,呈现了共和制新生时期的中国思想界探寻现代中国新的文明基础的重要一步,也是现代中国知识思想转型的重要一步。

The Applicability of Governance Theory in China

As an influential theory of social science, governance theory has played a prominent role in development studies over the last two decades. Because this theory originates from the Western society, Chinese academics have disagreed about its applicability in China, which has essentially different conditions in democracy, rule of law, and civil society from the western society. It is argued in this paper that Chinese scholars should neither take its applicability for granted based on the strong solicitude for the reality of China, nor conclude that the governance theory is not applicable in China based on rigid structural analysis. Jessop＇s Strategic- Relational Approach presents an enlightenment of practical value that actors＇ choice of strategies and actions needs investigating based on an objective understanding of the structural background. Under the existing political-administrative system of fragmented authoritarianism, C^a civil society has already developed into ＂a dynamic force outside the state system,＂ entitled to certain participation in public affairs. Such novel understanding is of great significance in developing both the study and practice of governance in China.

我国市民社会发展滞后与非营利性体育组织异化的相关性

在界定市民社会内涵的基础上,分析我国市民社会发展的滞后现状,指出无论是从代表民众利益的相关社会组织的数量层面,还是从其行使社会功能的质量层面,均存在突出问题。认为,我国市民社会发展滞后导致非营利性体育社会组织的异化,具体表现为:非营利性特征异化,其营利冲动日趋强烈;现行"似官非官,属民非民"的自身属性异化;功能异化;公共性部分丧失;参与性发生异化。对我国非营利性体育组织的发展做出展望。

治理理论视角下的中国体育管理体制改革

从治理理论的角度,探讨了中国体育管理体制改革。建议充分发挥公民社会和体育中介组织等社会多元主体的作用,实现国家、市场和公民社会之间的平衡,实现传统行政管理模式向当代公共管理模式的转变,从而构建一个灵活、高效的服务性政府,促进我国体育事业健康、快速、可持续发展。

温州商会的例外与不例外——中国公民社会的发展与挑战

温州商会研究已经成为中国公民社会范例研究的重要组成部分。近年来,温州商会不仅在数量上快速增长,而且在社会经济领域发挥着日益重要的作用。在当代中国的制度环境中,温州商会得以率先发展,较快发展,并取得较好的绩效,确实存在一些堪称"例外"的特殊经验。但是,温州商会发展的基本经验正确认了民间商会形成和发展的前提和条件,其存在的问题和挑战正体现出商会发展制度环境的限度及商会发展的过程性、阶段性。在当前,制度环境的改善将推动中国公民社会的发展。国家必须进一步转变对待公民社会的态度,创新社会管理体制,推动并激发社会发展。鉴于当代中国的地方政府在行为选择上有着较大的自主性空间,推进地方政府创新是改善中国公民社会制度环境的又一重要途径。

“新三元结构”与公民社会发展——从政府体制改革的视角分析

政府体制改革的过程实质上就是政府、市场和公民社会三者关系动态变化的博弈过程,我国政府体制改革的目标应该是建立稳定的、相对独立的、分工合作的"新三元结构"。在"新三元结构"关系之下,公民社会应该是其中重要的一极,公民社会的成熟和发展是我国政府体制改革是否完善的重要标志,也是政府体制改革进一步深化的重要途径。中国公民社会的兴起和发展与政府体制改革形成了一种双向互动的关系。

中国公民社会发展的温州模式

中国公民社会研究自始保持着对陷入"现代化框架"的警惕。"良性互动说"的提出,体现了中国学者反思和超越西方公民社会研究范式的努力,但它更接近于一种理想模式,现实解释力不足。建立在范例研究基础之上的法团主义、自主与镶嵌、分类控制等理论同样存在局限性。浙江温州商会的发展表明,中国公民社会已经形成一种"温州模式",它的主要特点有:借助于民间传统和民营经济自发生长,在地方政府支持和培育下快速发展,兼具自主性与依附性,与政府结成了稳定的合作互动关系。中国公民社会发展中存在一种"温州模式"表明,温州经验具有某种特殊性,同时也具有一些可推广的成分;它还表明,经由这一模式,中国公民社会研究有可能超越现有争论,形成新的分析框架。

转变中的国家公务员制度——中西方公务员制度改革与发展的趋势及其比较

20世纪末期 ,随着西方由工业社会向后工业社会的转变 ,各国相继掀起了公务员制度(文官制度 )改革的浪潮。进入 90年代 ,为适应市场经济发展和政治—行政体制改革深化的需要 ,我国开始推行国家公务员制度。国情与环境的差别 ,决定了中西公务员制度的改革与发展 ,在目标、战略及具体措施上的不同。但由于共同的国际环境尤其是全球化的时代背景 ,加上人事管理过程的共性 。

国进民退:清季兴起的一个持续倾向

近代中国一个持续的倾向,即国家(state)的责任和功能大幅度扩展,而民间则一再退缩。勾勒这一倾向在清季的兴起和推进。简述国家由小政府向大政府的转变,侧重"国进"冲击下社会的巨变,特别是以"道"为依据、以士绅为主导、以公产为基础,由各种公共会社构成的公领域,在国家步步进逼下被迫淡出。造成一个根本的转变,即很多过去民间承担的社会责任,现在逐渐转化为政府职能,落到国家头上了。在国家和社会各自及相互的转变中,国民也面临着从臣民到公民的转型,不能不重新定位其与国家、社会的相应关系。这一仍在进行中的变化进程,也明显受到"国进民退"的影响。

中国公民社会的现状分析及其理论建构

随着中国现代化的推进,学术界对公民社会的内涵、特征、演变等进行了深入探讨。大量经验性数据表明,改革开放以来中国公民社会已初具规模并不断发展,主要表现是非营利组织兴起,公民社会力量影响国家政策及参与社会公共事务治理。中国公民社会萌生的原因可归结为经济政治体制改革、全球化参与、政治文化发展。鉴于中国的特殊国情和面临的国际环境,通过市场演化和政府建构型塑国家与公民社会之间的良性合作互动关系是未来中国公民社会发展的理想模式。