Littérature scientifique sur le sujet « 公民抗命 »

当前，在我国公路施工过程中，超薄抗滑层技术相当普遍，不仅提高了路面抗滑性能，而且提高了道路车辆的交通安全，应用价值较高。目前来看，沥青路是中国的主要道路形式。对于路面施工，应用超薄抗滑层技术，准备材料和运输材料必须严格混合，合理的散布和压实必须保证所有链条的施工质量，基本上保持工程施工效果。为了提高高速公路路面养护水平，研究了超薄防滑面处理技术，阐述了应用超薄防滑面技术的意义，介绍了超薄防滑面养护技术的优点，包括延长路面使用寿命，后期容易维护，稳定性高。该系统描述了路面养护用超薄防滑板的应用需求，最后分析了路面养护用超薄防滑板的运行过程。实践证明，应用超薄抗滑层技术可以提高路面养护水平，采用超薄防滑技术可提高公路建设的效率和质量，并可广泛推广。随着交通负荷的增加，道路损坏率上升，人工和维修费用也随之增加。为确保公路的稳定性，更好地满足人民的日常交通需求，文中对我国超薄防污公路技术进行了深入的分析研究。

全球爆发的新冠疫情严重影响了世界公共卫生安全，能否战胜新冠疫情是对不同制度国家治理体系的一次大考。这场抗疫阻击战充分体现了中国特色社会主义的制度优势，同时暴露美国资本主义国家的制度弊端。从组织的严密性看：组织高度严密性是中国特色社会主义制度政治优势的充分体现，组织混乱不堪是美国资本主义“自由世界”抗疫无序的充分暴露；从资源的调配机制看：灵活及时体现出中国特色社会主义市场经济体制优势，市场失灵暴露出权贵资本主义国家自由经济体系劣势；从国民的凝聚力看：强大的民族凝聚力充分体现中国特色社会主义的传统文化优势，“多元化”异化为“自由化” 充分暴露资本主义国家自由主义的文化劣势；从防控与治疗效率看：高效率是中国特色社会主义集中力量办大事的治理体系优势的充分体现，低效率是追求私人利益最大化、经济重于生命的私有制国家制度劣势的充分暴露。

In the 1950s, Shanghai witnessed a conflict between the Chinese Communist Party (ccp) and the Shanghai Catholic community. The ccp wanted this community to break ties with the pope and form an “independent” Catholic Church that would fall under the authority of the Chinese government. Many Catholics in Shanghai soon resisted what they perceived to be the unjust religious policies of the ccp. One of the “backbone elements” of Catholic resistance in Shanghai was young women. This study investigates how three young Catholic women dealt with the ccp’s encroaching religious policies. All three came from similar backgrounds and they all initially formed part of the Catholic resistance to ccp religious policies during the early 1950s. Afterward their trajectories differed dramatically due to the particular way in which the Communist revolution intervened in the life of each woman. This study thus illuminates the contested area of religious faith, state power, and gender in the early years of the People’s Republic of China. 上世纪五十年代，上海见证了中共与上海天主教会之间的冲突。中共命令上海天主教会断绝与教宗的联系，成为一个听命于中国政府的“独立”教会。上海的许多天主教徒很快就起来抵制这些他们视为不公正的宗教政策。反抗运动中的许多“骨干分子”是年轻女信徒。本文探究了三位年轻的女天主教信徒如何应对当时中共侵权的宗教政策。她们有相似的生活背景，并都在50年代初期参与了抵制中共宗教政策的运动。但是因为中共革命介入她们生命的不同方式，她们之后的人生轨迹大相径庭。这项研究因此阐述了在中华人民共和国初期，宗教信仰、国家政权与性别之间充满张力的互动。

Abstract Based on the judicial archive of the Shaan-Gan-Ning Border Region, this article examines the Border Region’s divorce law practice in the context of the Chinese Communist Revolution. Despite the withdrawal from the Soviet’s radical approach to divorce during the Yenan period, women were encouraged by various Revolution-introduced changes to exercise the right to divorce, and their failure or success in divorce litigation was closely associated with their respective positions or statuses as defined in connection with the Revolution. On the other side, male peasants, the major social force of the Revolution, experienced a downward movement in the marriage market, and their encounter with Gongjiaren in divorce litigation revealed the gap between the ideal of marriage as anticipated by the lawmakers and the marriage market in the reality. To a large extent, this tension contributed to the development of a mediation-focused judicial system, which would deeply influence the civil justice system of the People’s Republic of China. (This article is in Chinese.) 摘要 本文利用陕甘宁边区的司法档案, 在中国共产党革命的背景下考察陕甘宁边区的离婚法实践。尽管边区的婚姻立法已从苏维埃时期完全支持离婚的激进立场撤退, 但革命带来的各种现实变化, 尤其是对个人身份的重塑, 仍然激励妇女积极地行使离婚的权利, 而她们在革命中所处的位置或身份对于她们在离婚诉讼中权利的实现有重大关联。作为革命主要社会力量的男性农民在婚姻市场上经历了下滑, 他们和公家人在离婚诉讼中的对抗清楚地显示了立法者预期的婚姻理想和现实的婚姻市场之间的紧张关系。对此法官们创造性地摸索出一套以调解为主要手段的司法技术, 对于中华人民共和国的民事法律制度有根本性的影响。

Abstract Based on the judicial archives of the Shaan-Gan-Ning Border Region, this article examines the Border Region’s divorce law practice in the context of the Chinese Communist revolution. Despite the retreat of the Chinese Communist Party (CCP) from its radical approach to divorce during the Yan’an period, women were encouraged by various changes introduced by the revolution to exercise the right to divorce, and their failure or success in divorce litigation was closely associated with their respective positions or statuses as defined in connection with the revolution. On the other side, male peasants, the major social force of the revolution, experienced a downward movement in the marriage market, and their encounter with gongjiaren in divorce litigation revealed the gap between the ideal of marriage as anticipated by lawmakers and the marriage market in reality. To a large extent, this tension contributed to the development of a mediation-focused judicial system, which would deeply influence the civil justice system of the People’s Republic of China. (This article is in English.) 摘要 本文利用陕甘宁边区的司法档案，在中国共产党革命的背景下考察陕甘宁边区的离婚法实践。尽管边区的婚姻立法已从苏维埃时期完全支持离婚的激进立场撤退，但革命带来的各种现实变化，尤其是对个人身份的重塑，仍然激励妇女积极地行使离婚的权利，而她们在革命中所处的位置或身份对于她们在离婚诉讼中权利的实现有重大关联。另一方面，作为革命主要社会力量的男性农民在婚姻市场上经历了下滑， 他们和公家人在离婚诉讼中的对抗清楚地显示了立法者预期的婚姻理想和现实的婚姻市场之间的紧张关系。对此法官们创造性地摸索出一套以调解为主要手段的司法技术，对于中华人民共和国的民事法律制度有根本性的影响。

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 對於《忠義水滸傳》可以采取宗教文學的現代讀法，就是從“暴力修行”的角度切入解讀，所采用的即是“出身修行”的奇傳文體，在三教與小説的關係中，只有從道教文化才能深入理解其創作旨趣。從《宣和遺事》所保存的古本到後來的百回定本，兩本之間的敘述儘管繁簡的差異極大，但是在宗教文化的淵源上仍可見其間存在的内在關聯，其一即是天書母題（motif）：從一卷到三卷，都反映道教與民間的九天玄女信仰，相信其秘授兵符與王朝的開國創業神話有關；其二爲謫凡母題：從下凡到謫凡乃是在凡間的修行，這種思想既爲小説戲劇夙所傳承，也是全真道與净明忠孝道的教内思想；其三則是一僧一道母題：代表佛教之眼與道教之眼，從出現魯智深與公孫龍之名到繁本的詳細敘述，都各以高僧與高道的身份預示宋江的未來命運。從遺事本到定本的敘述者都依據道教文化改造巨盜宋江，使其成爲星主宋江，其形成的時期應該在金元統治下的華北地區，反映漢軍世家在北方持久抗金、抗元的忠義意識，連同華北的漢人都曾基於民族認同，借用傳述宋江及其兄弟的“忠義”事迹，寓托其同情忠義軍首領所遭遇的命運，類似的事例就如邵青、李全等其人其事。歷來的索隱派均指陳水滸好漢曾被用於影射忠義軍的領袖，而小説敘述形成的關鍵，則是借用謫凡神話夸説其人物的“非常化”，在小説中將其“出身”星君化，使之具有“神煞并存”的性格與能力，故需在暴力中完成其凡間的“修行”。從天罡院、伏魔殿的罡煞隱喻，到聚散過程中以殺止煞的暴力表現，既可使水滸人物高度的隱喻化，也方便用於影射歷史事件中的忠義軍首領。在小説敘述中所完成的這種虚構性的想像世界，證明敘述者能够成功運用“非常化”的藝術手法，方便將所有的人物悉數納入36、72的聖數中，因而創造了謫凡神話的敘述模式。在明清小説中從此建立形式結構統一的文學譜系，在明代萬曆中葉以後也啓發了系列出身、修行志傳體的寫作風尚。由此可見水滸敘述在中國小説史上的非凡成就。 This essay is a new attempt to read the Zhongyi shuihu zhuan (Allegiance and Righteousness in Water Margin) from a contemporary perspective of religious literature. The methodology includes: (1) interpreting the text by conceiving a theme of “religious conversion through violence”; and (2) assigning the novel under the genre of sagas on “the heroes’ origin and their religious conversion.” While the novel has relationships with the Three Teachings (i.e., Confucianism, Buddhism, and Taoism), the author’s intent can only be fully apprehended by means of Taoist culture. Although there are significant discrepancies in length and details between the relevant narratives in the early version of the Memorabilia from the Xuanhe Reign-period and those in the one-hundred chapter version of Water Margin, the two texts are intrinsically related because they both derive from a common religious culture and contain shared elements, which give rise to three motifs. The first concerns the divine books. Chapters one to three reflect some Taoist and popular beliefs in the Mysterious Goddess of the Nine Heavens, whose esoteric bestowal of military tallies is believed to be prophetic for the founding of the dynasty. The second motif is about transcendents being banished to the mortal world. In fiction and drama, there are two kinds of such visitations, namely: the transcendent (1) descending to the mortal world and (2) being banished to the mortal world. They make two kinds of religious practices and represent a creed about allegiance and filial piety maintained by the Quanzhen and Jingming Taoist Schools. The third motif is the side-by-side appearance of a Buddhist monk and a Taoist adept. These two characters each represent the visions of their respective teachings. From the first mention of Lu Zhishen’s and Gongsun Long’s names in early sources to the expanded version (Water Margin), the eminent monks and Taoist adepts play the role of harbingers of Song Jiang’s fate. Taoist culture was a common intellectual foundation for both the Memorabilia and Water Margin. Only by means of this foundation may Song Jiang be transformed from a brigand to an astral spirit. This kind of thinking probably took place during the Jin and Yuan Dynasties in northern China, as it reflects the Han troops’ continuous resistance which allied with the sense of ethnic identity of the Han people in the north against the Jin and Yuan invaders. Through recounting the deeds and allegiance of Song Jiang and his sworn brothers, the authors explicitly express their sympathy for the fate of the loyal army leaders. Parallels respectively include the episodes on Shao Qing and Li Quan. Allegorists have long treated the heroes from Water Margin as a reflection of the loyal army leaders. However, it was a crucial point when the story was first formed, because the anonymous author(s) deified the protagonists and created their “supernatural” nature by means of the concept of “transcendents being banished to the mortal world.” The protagonists were therefore imparted with “both divine and daemonic” characteristics and abilities. As such, they would need to accomplish their “religious conversion” through violence. Highly allegorical reading may work in the understanding of the evil spirits in the Court of the Big Dipper and the Basilica of Subduing Demons, as well as the agglomeration-dissipation process of stopping evil through violence. These may be understood as a metaphor for the characters in Water Margin, and for the loyal army leaders in history. The creation of a fictive, imaginary world in the novel proves the narrator’s success in the artistic technique of “supernaturalization,” whereby the protagonists are assigned to the divine numbers of 36 and 72, and hence a narrative mode of myths of “transcendents being banished to the mortal world” is created. This marked the establishment of a literary genealogy of the unified formal structure in Ming-Qing fiction and inspired a trend in the writing of hagiographic novels on religious conversion since the middle of the Wanli reign-period (1573-1620) of the Ming Dynasty. This hallmark and influence reflect the remarkable achievements of the Water Margin in the history of Chinese fiction.