蔡元培人文主义教育观述略

在现代中国教育思想史上 ,蔡元培较早系统提出了人文主义的教育观。其重要观点包括 :主张以美育代宗教 ;教育之理想在养成人格 ;大学应以思想自由、兼容并包为原则 ;教育必须科学与美术并重 ;以及教育要尊重并发展个性等。这一教育思想体现了民族传统与世界眼光、时代精神与前瞻意识的有机统一 ,是一笔值得珍视和继承的思想遗产     

Taking mothering seriously: the implications for child protection

This paper explores feminist writings on mothering, highlighting recent writings which argue that it is important for children's well-being that mothers are subjects in their own right and that mothers should not just be looked at in terms of how they impact upon children. It argues that exploring how children impact upon mothers allows a fuller understanding of mothers' stories today and could be helpful for social work practices where particular children are in danger. It calls for fuller debates within social work generally about the complexities of mothering and offers evidence that such debates are being urgently requested by workers and service users alike.     

论司马迁的文学创作思想

司马迁继承重人哲学思潮和重人审美趣味之文化精神,其文学创作思想突出人的主体性,强调文学创作的创造性质,揭示文学创作的心理机制,重视文学创作的人物塑造,完成了文学向人学的历史进步,真正揭开了中国文学自觉的大幕。     

西方译论与我国传统译论——从所指、能指谈起

文章以翻译的实践精神为切入点,探讨了翻译的本质,重新审视了译者主体性与原作和读者的关系.分析了当前国内的翻译实践和翻译研究现状,提出在借鉴西方译论的同时,要重视和加强对民族传统翻译理论的学习与研究.这是我国翻译事业繁荣昌盛的必由之路.     

Whose English gets paid off?—Neoliberal discourses of English and ethnic minority students’ subjectivities in China

The study traces the trajectories of Uyghur college students’ subjectivity construction and transformation from Foucault's governmentality perspective. Drawing on ethnographic data of two telling cases, it explores how minoritized students’ subjectivities were linked to neoliberal discourses of English and constituted by power techniques, self-technologies, and affective dispositions embedded in wider institutional transformations. Participants were found experiencing a shift to the individualistic subjectivity associated with academic achievement and performance in English away from the collective identity of “authentic Uyghur” symbolized by the Uyghur language. Two salient discourses of English, i.e., English as constraints, and English as academic excellence, emerging from the neoliberal-oriented institutional English language education policies and practices, shaped the participants either as incompetent English learners or elite subjects. Participants learned to responsibilitize themselves through such self-technologies as confession and preaching, and affective practices. Yet, technologies of hope and optimism became for a few the enjoyment of experiences and performance of elitism while projecting a majority disadvantaged as affectively problematic others. The self-technologies and affective responses without recognition of larger structures of inequality could further reinforce the neoliberal logic. The affective labor of sense of solidarity, commitment to community, empathy for the deprived ones with critical reflection and collective action, nevertheless, may counter neoliberal logic and point to an alternative path to meaning-making and social relations.     

人工智能艺术家何以可能？

不具备主体性的人工智能不可能成为真正意义上的艺术家。人工智能艺术家何以可能的前提是人工智能能够拥有自我意识。目前的人工智能艺术创作事实上还是一种人类主体性参与的创作方式以及“人在环内”的人机交互模式,其意向性依然是人类在把控,并没有离开人类主体性的参与,即自我意识的投射。但科学发展的趋势似乎给我们展示了越来越大的可能性,让人们对那个“奇点”的到来充满着想象。自我意识始于反思,“涌现”是复杂系统在一定的组织层次上出现的新特性。有研究进展表明,自指结构的实现以及复杂系统的因果涌现很可能让人工智能产生自我意识,从而成为人工智能艺术家何以可能的关键技术路径。从人工智能存在形态的分析出发,可以大致梳理出人工智能艺术家的三种可能的形态进路:拟人无具身形态、拟人+具身形态和蜂群AI(集合AI)形态。而人工智能艺术家何以可能的系统构建可从动机——人工智能为何需要艺术,沿袭与变化——人工智能审美活动可能如何进行,创造性——人工智能艺术家的身份要件等三方面来进行辨析。     

The outside and family therapy: A perspective from the relational thinking of Gilles Deleuze

This article was inspired by a reflection on what unfolded with the COVID-19 virus, especially how it brought to light the interconnectedness of individual and collective well-being. This calls for a reassessment of the family therapy approach, which has traditionally focussed on the internal dynamics of the family to explain problems faced by individuals inside the family system without taking into account social, political and historical aspects. This approach, which is referred to in the article as ‘familialism,’ is challenged using the relational philosophy put forward by Gilles Deleuze and Félix Guattari, and a fresh viewpoint is also given from the concept of the ‘outside.’ This outside perspective seeks to prevent the family system from closing in on itself, allowing for the creation of open systems. By doing so, it is argued, it is possible to incorporate different elements of the social, political and historical order in therapeutic practice and prevent underestimating the complexity of the human experience.     

基于乡村振兴内生发展动力的农民主体性问题研究

农民是农业生产的主力、是农村生活的主人、是乡村事务的主角，理应是乡村振兴战略的实施主体和主要力量。充分激活农民主体性和内生发展动力是实施乡村振兴战略的现实要求，也是贯彻和落实党中央乡村振兴战略决策的力量源泉，是马克思主体性思想中国化、现实化和时代化的新发展和新要求。乡村振兴战略的实施必须依靠广大农民的自力更生和主体力量，但是现实生活中农民主体性激活所面临的困难不能忽视。必须让马克思主体性思想和以人民为中心发展思想在农业农村现代化实践中闪耀理性的光辉，让农民实现从“要我脱贫”到“我要致富”的观念转变，在保障农民合理权益中赋能农民在乡村振兴全过程的主体性激活和创造力激发，发展和提升农民的价值创造伟力和自我发展能力，让农民主体地位和利益在下乡资本的治理和人文环境建设中得以保护和发挥，保障和落实农民对乡村振兴政策的知情权和受益权，让党的好政策转化为农民自觉奉献乡村振兴的实践效能。     

生活意义感的道德记忆基础

生活意义感的生成标示着主体的存在状态与存在本质的统一。人作为道德存在者，道德记忆能力是其本质能力，它既是 我们能够拥有道德生活的“根”，也是生活意义感得以生成的“源”。简单地将道德记忆与道德生活经历混同起来，则会造成生 活意义感的形式化或异化。生活意义感的增进基于主体日益强大的道德记忆能力，一个拥有卓越道德记忆能力的人，能够通 过合乎道德的记忆或遗忘建构出富有道德价值的道德记忆内容，这对其生活意义感的增进具有关键作用。     

网络思想政治教育主体的主体性

网络思想政治教育主体的主体性即思想政治教育主体在网络意识形态实践活动中表现出来的能动性、自主性与创造性.教育者的主体性与受教育者的主体性不是对等关系,但由于多种原因的影响,都面临着一定程度的主体性困境.克服这一困境,需要不断优化网络思想政治教育的主体系统.既要实现网络思想政治教育主体的身份建构,充分整合网络思想政治教育资源,培育意识形态意义上的“网络积极分子”,又要实现网络思想政治教育主体间的有效协同,形成有机的网络思想政治教育共同体,以培育和发挥网络思想政治教育主体的主体意识与行动能力,构建良好的网络思想政治教育生态.