人伦教育:现代性视阈与传统道德资源

现代性的道德后果使人成为了社会关系中的陌生人或被放逐者,这并非是一种道德进步.人伦缺失的背后所反映出来的是教育本质的遗忘.儒家的人伦观给今天的人伦教育提供了丰厚的思想资源,但也具有本身无法克服的理论限度.     

Human Relations Training in Schools and Elsewhere

Human relations training in many forms, the best known of which are encounter groups, enjoys wide popularity in industry, government and education. Some ‘professional’ objections to the running of such groups are raised, and it is proposed that these objections may be partially answered if there is a non-profit-making national association of group leaders whose function would be to provide a code of ethics to members and information to the public. As well as these professional objections involving the areas of leadership, screening and casualties, there are also objections to the 'process' of groups itself; to these latter objections arising out of an individual's sensibility and subjective interpretations of events, no compelling reply can be given. Affirmation of the interactions in encounter groups is likewise a subjective matter.     

中美关系中的人权问题

人权问题是90年代以来困扰中美关系的一个重要问题,一直到70年代中期,人权在美国外交政策中并没有占据突出的位置。卡特政府为了在美苏争霸中处于优势,明确地将人权问题作为对外政策的核心内容。苏联解体和东欧剧变后,美国把“人权外交”的矛头转向中国,实质是以人权为武器,维护美国国家利益。     

Dancing Bodies: Moving Beyond Marxian Views of Human Activity Relations and Consciousness

Human action has generally appeared to the sociologist as instrumental action, movement conceptualized and valued in terms of its utility, with the actor defined in terms of agency within rationalized social systems (Bryan Turner, 1991). Dance provides a way of seeing that conditions for human existence cannot be reduced to socio-economic relations and forms. Drawing on my ethnographic study of a dance improvisation group, I explore some of the ways in which innovative action resists the productive and textual relations that turn bodies into objects of social control in the capitalist world-order, and creates relations that enable 'free' action and liberated subjectivities. Innovations disrupt the pre-existing frames of reference, physical and linguistic, that position the subject in the world of work, and establish an unlimited and undetermined time-space for experiencing 'something new'. In this case the something new is an opportunity to create oneself anew through choices that are made moving 'free' from the constraints of practical activity. Within the intersubjective life-world established through innovative action a space is created for individuation and empowerment. Although these conditions for existence are episodically produced and contingent, they begin and end with the dancing, the relations are self-affirming rather than self-alienating. Dance improvisation experience provides a sociological context for presenting human activity as a contested category in sociological theory, and it raises some important questions about what it means to be human in the world.     

思想解放与人类社会发展的关系研究

没有思想解放,就没有中国当代的改革开放;综观人类历史说明,思维活跃、思想解放是社会发展的前提;思维方式的变革、思想解放是近代社会发展的重要动力。     

论科学教育的人文价值基础

科学教育的兴起曾经对现代文明的发展产生了极为重要的影响。但随着科学技术负效应的不断显现,人们开始对科学教育进行反思和质疑。本文意在说明,科学教育只有重塑其人文价值基础,即通过与人文教育的融合,以人的价值的实现和人的创造性发展为根本目标,才能适应现代文明的未来发展要求。     

民族贫困地区的职业教育与人力资源开发

为实现民族地区贫困人口脱贫的艰巨任务,人力资源开发具有很重要的作用,职业教育是实现人力资源开发最直接的手段。文章从人力资源开发的定义入手,结合人力资本理论,依据反贫困理论和经济增长理论,阐释职业教育在民族贫困地区人力资源开发中的重要地位;并进一步从提升人力资源质量,改善人力资源结构和促进人力资源流动等方面探讨了它的现实意义;最后,从对提高职业教育的认识,树立具有工匠精神的意识,强化各级政府的主体责任,发展特色职业教育,加强职业教育与扶贫的联系等方面提出发展民族地区职业教育的策略。     

日本高等教育的两种评估制度及其相互关系浅析

20世纪 90年代以后 ,日本以机会均等为准则的高等教育资源配置政策迅速向以效率为准则的配置政策转移 ,体现出效率→竞争→评估→配置这样一个过程。不同的评估体系产生出不同的配置效果 ,多元化评估体系优于单一化体系 ,而多元化评估结果如何反映在配置政策上则是其关键。日本高等教育评估主体———学校及外部评估机构二者与资源配置政策具有直接、有效地内在联系 ,内部评估应采用不同于外部评估的方法 ,使其评估结果量化是使内部评估结果直接反映在资源配置政策上的关键所在     

一种基于人性假设的教育思考

人性假设是从价值上对教育的一种限定,使教育建立起对人性的依赖。人性假设的最大意义是使教育有一个人性的边界和稳定的基础。人性假设意味着教育确立了自己特殊价值立场,有了这个立场教育不会轻易受世俗压力及其它因素的影响和干预。教育的人性假设必须以人的美善本质为前提。对人性的信任,这是教育人性假设的基本条件。没有对人性的关善假设,没有对人性的真诚和期待,教育就不可能把人性作为依靠的力量,从而也将最终失去自己内在的人性依据。     

董仲舒的人性思想与道德教育的着力点

儒家重视道德教育。汉代董仲舒的“性三品”的人性论阐释了人性是道德教育的根据;依据具体的人性才能进行有效的道德教育;人性是多层次的,道德教育具有层次性;中民之性是道德教育的着力点。这些见解对于我们进行有效的道德教育,不断提升整个民族的思想道德水平具有重要的启示意义。     

中国的发展与中日关系

本文从中国的发展与中日经济关系、中日政治关系、中日在地区合作中的关系三个方面,论述了中国的发展对中日关系发展的推动作用.改革开放30年来,中国的发展对东亚国际关系调整产生了积极的影响,推动了中日关系不断前进.中日关系进入了一个前所未有的、历史性的调整时期.     

Social Structure and Social Relations

This paper replies to Porpora, King, and Varela's responses to my earlier paper “For Emergence”, focussing on the relationship between the concepts of social structure and social relations. It recognises the importance of identifying the mechanisms responsible whenever we make claims for the emergence of causal powers, and discusses the mechanism underlying one case of social structure: normative institutions. It also shows how critical realism reconciles the claims that both social structures and human individuals have emergent causal powers that combine to produce actual social events.     

传统中国社会的情理与人伦:以京剧《四郎探母》为例

京剧《四郎探母》讲述的是宋辽两国交战，主人公杨四郎身处两个家和两个国的伦理困境中，而铁镜公主、佘太君、萧太后等人对情义的认同和坚守最终成全了杨四郎探母乃至回令的故事。晚清至民国，京剧《四郎探母》在民众当中十分流行，广受欢迎，但1949年之后这部剧却经历了四次大讨论，并屡次被禁演，而在解禁后又长演不衰。对四郎的同情和理解与对四郎“不忠不孝”“叛国投敌”的批评和斥责，形成了鲜明的对比。本文认为，京剧《四郎探母》所表达的传统中国社会是情理社会，而人们也正是通过以情理为基本取向的社会行动最终铸就了一个以情理为基本精神的社会结构。情理的根本是人伦，人伦精神贯穿于家国社会之中。     

Relations Among Gender Typicality,Peer Relations,and Mental Health During Early Adolescence

The current study examines whether being high in gender typicality is associated with popularity, whether being low in gender typicality is associated with rejection/teasing, and whether teasing due to low gender typicality mediates the association with negative mental health. Middle school children (34 boys and 50 girls) described hypothetical popular and rejected/teased peers, and completed self‐report measures about their own gender typicality, experiences with gender‐based teasing, depressive symptoms, anxiety, self‐esteem, and body image. Participants also completed measures about their peers' gender typicality, popularity, and likeability. Results indicated that popular youth were described as more gender typical than rejected/teased youth. Further, being typical for one's gender significantly predicted being rated as popular by peers, and this relationship was moderated by gender. Finally, low gender typicality predicted more negative mental health outcomes for boys. These relationships were, at times, mediated by experiences with gender‐based teasing, suggesting that negative mental health outcomes may be a result of the social repercussions of being low in gender typicality rather than a direct result of low typicality.     

Democracy, Social Relations and Ecowelfare

Like Marxists before, greens are trenchant critics of the commodification of human life by consumer capitalism. They have been persistent advocates of less materialistic ways of living but, as such, have been easily dismissed as champions of frugal, small‐scale community living. This essay argues that a society which fostered non‐materialistic ways of living could offer more rather than less to its citizens if it put at the centre of its vision the quality of human and social relations. A relational perspective insists that human capacities—aesthetic, spiritual, practical/intellectual, ethical and convivial—are developed through our relations to others and to nature, including the nature and otherness in ourselves. The primary aim of an ecowelfare society should be to create the conditions for such human capacities to flourish in a balanced way. The essay frst describes four areas of our everyday social relations where qualitative change is necessary if a democratic culture is to flourish. Capitalism privileges the development of the practical/intellectual and, in consequence, our over‐extended technical powers now put the world at risk. Green democracy must be approached in this light. Participation in political discussion and decision making at all levels of society enhances individual and collective ethical and convivial capacities and therefore fosters citizens who have the capacity to respond to social and ecological insecurity. To be convincing, green democracy needs to recognize the actual complexity of society, a complexity that direct, face‐to‐face models of democracy cannot deal with. In opposition to the markets and managerialism of existing governments greens should develop a vision of the extended democratization of all levels and institutions of society, from housing estates and health centres to universities and non‐departmental public bodies like the Arts Council. In doing so it must recognize the differences, tensions and conflicts in all communities irrespective of whether these are generated around place, identity or lifestyle. It must therefore promote the maximum diversity of democratic forms.