Singapore started to tackle the challenges of an aging society in the 1980s after its fertility declined to sub-replacement levels.A core component of the city-state’s aging policy is to foster intergenerational supp...Singapore started to tackle the challenges of an aging society in the 1980s after its fertility declined to sub-replacement levels.A core component of the city-state’s aging policy is to foster intergenerational support,which is based on the value of filial piety,harmonious intergenerational relations,and the elderly as a resource.This paper introduces the concept of state familism to capture Singapore’s comprehensive efforts to strengthen the role of the family in old-age support while promoting mutual assistance across generations.The relevant policies range from the Central Provident Fund,housing,taxation,to old-age support packages.These efforts distinguish Singapore from other Asian countries where the role of the family is sometimes stressed more in rhetoric than in action.State familism in Singapore has drawn criticisms as it is perceived as an attempt to reduce the government’s responsibility.In the recent decade,the Singapore state significantly increased direct financial support for the elderly while keeping the policy of fostering intergenerational support in place.The paper concludes by discussing the implications of Singapore’s state familism for China and other countries.展开更多
Charles Taylor criticizes many liberal theories based on a kind of atomism that assumes the individual self-sufficiency outside the polity.This not only causes soft-relativism and political fragmentation but also unde...Charles Taylor criticizes many liberal theories based on a kind of atomism that assumes the individual self-sufficiency outside the polity.This not only causes soft-relativism and political fragmentation but also undermines the solidarity of the community,that is,the very condition of the formation of autonomous citizens.Taylor thus argues for communitarian politics which protects certain cultural common goods for sustaining the solidarity of the community.However,Brenda Lyshaug criticizes Taylor’s communitarianism as suppressing plurality and enhancing hostility among cultural groups.In the face of such controversies,I argue for modern Confucian familism which emphasizes the family as a common good that provides a safe,stable,and nurturing environment for nurturing children and cultivating civility for future generations with a sense of community and autonomy.I also defend Confucian familism from four possible criticisms:insufficiency of familism,hierarchical relationship in the family,the danger of nepotism,and challenge from postmodern families.I argue that unlike traditional Confucianism,modern moderation of the Confucian family can greatly reduce the hierarchical problem;its emphasis on the family as one of the foundations of politics can avoid the danger of being atomistic liberalism and suppressive communitarianism.展开更多
近日,仅有6个单词组成的英文微小说在网络上走红。区区几个单词,道破人间冷暖与无常世事。1.Strangers.Friends.Best friends.Lovers.Strangers.陌路。朋友。挚友。爱人。陌路。2.Sorry soldier,shoes sold in pairs.对不起,士兵,我们...近日,仅有6个单词组成的英文微小说在网络上走红。区区几个单词,道破人间冷暖与无常世事。1.Strangers.Friends.Best friends.Lovers.Strangers.陌路。朋友。挚友。爱人。陌路。2.Sorry soldier,shoes sold in pairs.对不起,士兵,我们的鞋子是按双出售的。3.Introduced myself to mother again today.今天我又一次向母亲介绍了自己。4.Jumped.Then I changed my mind.纵身一跃后,我改变了主意。展开更多
This article examines the intense debates over the New Criminal Code of Great Qing(Da-Qing xin xinglü)in the National Assembly(Zizheng yuan)during the Qing empire’s New Policy Reform(1901–11).The focus is on th...This article examines the intense debates over the New Criminal Code of Great Qing(Da-Qing xin xinglü)in the National Assembly(Zizheng yuan)during the Qing empire’s New Policy Reform(1901–11).The focus is on the conflict between those who drafted and supported the new code and those who expressed reservations,especially over reform of the laws on filial piety and fornication.The issue of reconfiguring the family and social order through law was closely related to the overarching agenda of twentieth century legal reform in China—making an empire that“ruled through the principle of filial piety”into a modern nation-state that had direct relationships with its citizens.More importantly,an analysis of the late Qing debate over family law enables this article to problematize such concepts as“Chinese”and“Western”during this crucial moment of China’s empire-to-nation transformation.It showcases the paradox of China’s modern-era reforms—a contradiction between imposing Western-inspired order with a largely indigenous logic and maintaining existing sociopolitical order in the name of preserving national identity.展开更多
Quand les villages étaient petits, tout le monde se connaissait et il suffisait d’avoir un prénom ou un surnom. Au XVIe siècle, il est officiellement décidé d’ajouter un nom de famille : le ...Quand les villages étaient petits, tout le monde se connaissait et il suffisait d’avoir un prénom ou un surnom. Au XVIe siècle, il est officiellement décidé d’ajouter un nom de famille : le patronyme, transmis de génération en génération.Pour donner certains noms, on s’est inspiré: 1) du métier : Marc Boulanger, Jean-Paul Charpentier, Daniel Berger, Anne-Marie Marchand...2) des titres de noblesse : Paul Leduc, Martine Lecomte, Henri Leroy...展开更多
基金The research for this study is supported by a Singapore Ministry of Education Tier 1 grant(RG81/17).
文摘Singapore started to tackle the challenges of an aging society in the 1980s after its fertility declined to sub-replacement levels.A core component of the city-state’s aging policy is to foster intergenerational support,which is based on the value of filial piety,harmonious intergenerational relations,and the elderly as a resource.This paper introduces the concept of state familism to capture Singapore’s comprehensive efforts to strengthen the role of the family in old-age support while promoting mutual assistance across generations.The relevant policies range from the Central Provident Fund,housing,taxation,to old-age support packages.These efforts distinguish Singapore from other Asian countries where the role of the family is sometimes stressed more in rhetoric than in action.State familism in Singapore has drawn criticisms as it is perceived as an attempt to reduce the government’s responsibility.In the recent decade,the Singapore state significantly increased direct financial support for the elderly while keeping the policy of fostering intergenerational support in place.The paper concludes by discussing the implications of Singapore’s state familism for China and other countries.
基金My work on this article is partially supported by a Grant from the College of Professional and Continuing Education,an affiliate of The Hong Kong Polytechnic University.
文摘Charles Taylor criticizes many liberal theories based on a kind of atomism that assumes the individual self-sufficiency outside the polity.This not only causes soft-relativism and political fragmentation but also undermines the solidarity of the community,that is,the very condition of the formation of autonomous citizens.Taylor thus argues for communitarian politics which protects certain cultural common goods for sustaining the solidarity of the community.However,Brenda Lyshaug criticizes Taylor’s communitarianism as suppressing plurality and enhancing hostility among cultural groups.In the face of such controversies,I argue for modern Confucian familism which emphasizes the family as a common good that provides a safe,stable,and nurturing environment for nurturing children and cultivating civility for future generations with a sense of community and autonomy.I also defend Confucian familism from four possible criticisms:insufficiency of familism,hierarchical relationship in the family,the danger of nepotism,and challenge from postmodern families.I argue that unlike traditional Confucianism,modern moderation of the Confucian family can greatly reduce the hierarchical problem;its emphasis on the family as one of the foundations of politics can avoid the danger of being atomistic liberalism and suppressive communitarianism.
基金supported by the National Natural Science Foundation of China[grant number 41675100],[grant number91337110]the Third Tibetan Plateau Scientific Experiment:Observations for Boundary Layer and Troposphere[GYHY201406001]+1 种基金the Key Research Program of Frontier Sciences,Chinese Academy of Science(CAS)(QYZDY-SSW-DQC018)the Special Program for Applied Research on Super Computation of the NSFC-Guangdong Joint Fund(the 2nd phase)
文摘近日,仅有6个单词组成的英文微小说在网络上走红。区区几个单词,道破人间冷暖与无常世事。1.Strangers.Friends.Best friends.Lovers.Strangers.陌路。朋友。挚友。爱人。陌路。2.Sorry soldier,shoes sold in pairs.对不起,士兵,我们的鞋子是按双出售的。3.Introduced myself to mother again today.今天我又一次向母亲介绍了自己。4.Jumped.Then I changed my mind.纵身一跃后,我改变了主意。
文摘This article examines the intense debates over the New Criminal Code of Great Qing(Da-Qing xin xinglü)in the National Assembly(Zizheng yuan)during the Qing empire’s New Policy Reform(1901–11).The focus is on the conflict between those who drafted and supported the new code and those who expressed reservations,especially over reform of the laws on filial piety and fornication.The issue of reconfiguring the family and social order through law was closely related to the overarching agenda of twentieth century legal reform in China—making an empire that“ruled through the principle of filial piety”into a modern nation-state that had direct relationships with its citizens.More importantly,an analysis of the late Qing debate over family law enables this article to problematize such concepts as“Chinese”and“Western”during this crucial moment of China’s empire-to-nation transformation.It showcases the paradox of China’s modern-era reforms—a contradiction between imposing Western-inspired order with a largely indigenous logic and maintaining existing sociopolitical order in the name of preserving national identity.
文摘Quand les villages étaient petits, tout le monde se connaissait et il suffisait d’avoir un prénom ou un surnom. Au XVIe siècle, il est officiellement décidé d’ajouter un nom de famille : le patronyme, transmis de génération en génération.Pour donner certains noms, on s’est inspiré: 1) du métier : Marc Boulanger, Jean-Paul Charpentier, Daniel Berger, Anne-Marie Marchand...2) des titres de noblesse : Paul Leduc, Martine Lecomte, Henri Leroy...
