逃“慌”逐“爱”——学前儿童争宠行为的现象学分析

当幼儿教师和家长遇到儿童的争宠行为时,通常会认为他们看到儿童的纠缠、竞争、嫉妒、哭闹等现象就是儿童争宠行为本身。从现象学的视角看,儿童争宠行为在本源上是儿童正在以排他性方式获得“爱”的感受、驱散其内心焦虑与恐慌的情感体验。通过对案例的现象学分析与教育者生活体验的反思,理解儿童争宠行为之意义,以期更好引导学前儿童形成自我认同。     

Fertility Patterns Among Turkish Women in Turkey and Abroad: The Effects of International Mobility,Migrant Generation,and Family Background

In this paper, we examine the fertility behavior of Turkish women in Europe from a context-of-origin perspective. Women with different migration biographies (first-generation, 1.5-generation, second-generation migrants, and return migrants) are compared with “stayer” women from the same regions of origin in Turkey. This approach provides us with new insights into the study of the effects of international migrations. First-, second-, and third-birth transitions are analyzed using data from the 2000 Families Study, which was conducted in 2010 and 2011 in Turkey and in western Europe. The classical hypotheses of disruption, interrelated events, adaptation, socialization, and selectivity/composition are developed with reference to the context-of-origin perspective. To account for socialization and family-related composition effects, we also look at family characteristics. Our findings provide no support for the disruption hypothesis, but suggest that the first-generation migrant women have higher first-birth risks than the stayers. However, this gap can be fully explained by differences in marriage duration. Differences in composition—namely in educational attainment—account for our finding that the second migrant generation has lower first-birth transition rates than the women in Turkey. Except for the number of siblings, the family influence, including the processes of intergenerational transmission, is minor and hardly accounts for the migrant–stayer differences in birth transitions. Most remarkably, the analyses show that the second- and third-birth risks of almost all of the migrant groups are higher than those of the women in Turkey, when individual and family factors are held constant; which suggests that there is a fertility crossover between the origin and the destination contexts.     

公安题材小说概念的厘定与认知

公安题材小说尚未进入现当代文学的主流学术话语体系。公安题材小说不能等同于侦探小说,公安题材小说有公安侦破小说和非公安侦破小说,公安侦破小说与警探小说（侦探小说中的一种）具有一定的同质性,两者都遵循着一定的写作模式,主要角色多是警察。公安题材小说因贴有“公安”标签,突出的是人民警察的“职业特征”。“职业特征”则蕴含职业精神,体现人性深度。公安题材小说应定义为以文学的笔法书写公安系统人民警察的工作、生活、命运遭际和心理流变等,并凸现“公安”这一职业特征的艺术样式。     

工程实践之“是”与“应当”的统一——对工程伦理研究的自然主义方法的反思

自然主义方法预设工程实践之“是”与“应当”的同一,这一理论思想对西方各工程社团职业伦理章程的制定、实施、评估、修订产生了重要影响。自然主义方法忽视“我”“你”“它”之间关系的生成性与复杂性,继而忽略“我”与自身、“我—你”“我—它”之间丰富而深刻的价值关联,从而导致自然主义方法在真实的工程实践情境中造成“是”与“应当”的断裂。场景叙事研究方法直面工程生活实践本身,一方面从哲学上预演了“做得好”和“活得好”在工程—人—自然—社会存在中结合的可能;另一方面,又通过“我”与“脸”的相遇表达出“我”伦理性存在的意义,同时又以时间为向度确证“好的生活”是“我”同“你”“它”一起的生活。通过构造“我”朝向工程生活的现实践履“应当”的道德意识和伦理诉求,进而认识、理解、接纳“我”“你”“它”在工程—人—自然—社会中多元复杂的价值关联,场景叙事研究方法打通了传统工程伦理研究中“方法的断裂”。     

梁实秋与闻一多早期文学交往再认识

梁实秋与闻一多在清华和留美时期关系密切,两者经常探讨诗歌创作问题,结成了“诗友”。由于艺术观不同,两者在诗歌创作、诗歌观念以及对一些作家的评骘上存在分歧。梁实秋认为艺术可以超越现实,坚持诗的“贵族性”和“唯美主义”;闻一多则兼容了诗的“现实性”与“时代性”。这种艺术观的差异其实源起两者的个性、气质与性情的差异,同时,也影响着两者的艺术走向与人生选择。在风云变幻的时代里,他们的分歧越来越大,最终走上了截然不同的人生道路。二人以“诗友”始,却没能以“心友”终。     

Entry to Marriage and Cohabitation in Russia, 1985–2000: Trends,Correlates, and Implications for the Second Demographic Transition

Recent decades have witnessed declining marriage rates and increasing cohabitation in Russia. Are these trends short-term responses to the economic and political crises accompanying the collapse of the Soviet Union in late 1991 or do they represent a longer-term shift driven by ideational changes like those shaping the “second demographic transition” in many developed countries since the 1960s? Our analyses of individual-level rates of entry to first marriage and cohabitation using 3,510 marital histories spanning 1985–2000 from the Survey of Stratification and Migration Dynamics in Russia show that the precise timing of these trends, the patterns of association between marriage and cohabitation rates and individual and contextual covariates, and the relationship between cohabitation and marriage entry mostly confirm the “transition” perspective. However, although Russia’s retreat from marriage, an especially radical departure from historically predominant patterns, involves ideational changes, the mechanisms driving these changes in Russia differ from those identified in accounts of the second demographic transition in other countries.     

何谓“哲学”?——论生活儒学与哲学的关系

就其问题意识即对社会现实问题的关切而论,生活儒学的最终落脚点是“形下哲学”的建构,重点是作为基础伦理学的“中国正义论”及其所奠基的“国民政治儒学”。这种“哲学”通常是指某个学科领域的原理部分,如“政治哲学”“道德哲学”等,甚至包括作为分析哲学的所谓“语言哲学”,其所思考的乃是形而下的某个存在者领域。但更严格的“哲学”概念,按照海德格尔的界定,乃是形而上学,主要是传统的本体论,其所思考的是存在者整体,最典型的是黑格尔式的以“反思”为特征的哲学。在生活儒学,这就是普遍性的“变易本体论”以及针对现代性的“超越本体论”的建构。这种“形上哲学”与上述“形下哲学”的关系,即“形上→形下”的奠基关系。然而按照海德格尔的“双重奠基”思想,形上哲学与形下哲学都是存在者化的思考,即都面对“存在者何以可能”的追问;再按照海德格尔的“存在论区分”思想,上述关于“存在者”的哲学都需要关于“存在”的思想来为之奠基。这种存在之思不是哲学,而是海德格尔所称“哲学终结”之后的“思的任务”。在生活儒学,这就是关于“前存在者”的“生活存在论”或“生活论”。因此,生活儒学不是哲学,或者说远不止是哲学。然而正如海德格尔之“思”也被称为“海德格尔哲学”,这种最宽泛的“哲学”概念所包含的存在之思亦可称为“存在哲学”。在这个意义上,生活儒学亦可称为“生活哲学”。     

High Fertility in City Suburbs: Compositional or Contextual Effects?

Fertility rates are known to be higher in city suburbs. One interpretation is that the suburban ‘context’ influences the behaviour of individuals who reside there while an alternative is that the ‘composition’ of the suburban population explains the higher fertility levels. Furthermore, suburban in-migrants who intend to have children may have a significant influence on suburban fertility rates. Using Finnish longitudinal register data we show that fertility rates are higher in the suburbs and rural areas and lower in the cities. Fertility variation across these residential contexts decreases significantly after controlling for women’s demographic and socio-economic characteristics. However, it does not disappear entirely suggesting that the local context may have some influence on fertility. While movers to suburbs do display higher fertility levels than non-migrant residents, their overall impact is not great because they form a small share of the suburban population.     

“神秘之域”的产生与消解——维特根斯坦前期哲学的困境及其出路

受盎格鲁—萨克森和德国两种哲学传统的影响 ,维特根斯坦在《逻辑哲学论》中借助语言分析的途径 ,力图为“神秘之域”求得避难之所 ,但是却造成了可说的世界与不可说的“神秘之域”的分离。其后期哲学一改前期哲学的立场 ,不再对语言进行形而上的玄思 ,而是注重考察语言的日常用法。维特根斯坦正是通过“语言游戏”说与“生活形式”论 ,抹平了可说的东西与不可说的东西的界限 ,“神秘之域”也因融入到日常生活之中而得以消解     

童书里的“爱情”：儿童的“爱情”与教育

以“爱情”为主题的童书不胜枚举,不免令人困惑:“儿童也有爱情吗”?通过阅读相关童书并分析其中所蕴含的儿童爱情观,结合现实生活中儿童“爱情”的表现,可以发现:儿童的“爱情”虽受成人文化的影响,但与“早恋”、“性”等无关,而是孩子向他人表达的真诚而美好的善意。所以,当成人面对儿童的“爱情”时,应转变观念,正视儿童的“爱情”;可以借助童书,守护儿童美好的情感;也要身体力行,引导儿童学会爱。     

《周易》生命哲学内在生成“三论”

《周易》是一部讲生命哲学之书,“天地之大德曰生”,“生生之谓易”。“复,其见天地之心乎”,本是《复卦·彖辞》中的一句话,“天地之心”一词在《周易》中只出现一次。还有一个词那就是“仁”字,“以下仁”,也在《复》卦出现。“仁”是儒学的核心概念,“天地之心”就是“仁”,就是“生”。在一定程度上说,儒学就是“仁本体论”。对“生”问题视域的展开,《周易》提出的“一阴一阳之谓道”,正所谓孤阳不生,独阴不长,这是宇宙生成论的诞生地和秘密。宇宙生生不息而有秩序,“中和之道”是宇宙生生不息所遵循的“生生之德”,即规律。人生于天地之间,作为“三才之道”之一,理应维护这个秩序,忧患这个秩序被破坏,“吉凶与民同患”,这是人的责任和使命担当,也是人类生存的价值和意义所在。     

Immigration,Gender, and Earnings in Israel

This study describes and accounts for gender differences in earnings among the foreign-born in Israel and how these differences vary by origin countries. It expands on an earlier study that examined the effect of being foreign-born and female on employment status. I address three major questions: Do earnings corroborate the “double disadvantage” of immigrant women relative to both native-born women and native and foreign-born men? How do gender differences in earnings evolve with the prolongation of tenure in the new country? Does the combined effect of nativity status and gender act similarly among all foreign-born groups? Results of OLS regressions from the 1995 population census indicates that, everything else being equal, immigrants, including immigrant women, out-earn native-born men. The effect of tenure, by single year, shows that immigrant men and immigrant women follow very similar trajectories but the latter achieve similarity to native-born men much sooner. A detailed analysis reveals important stratification by country of birth. All the immigrant women who out-earned native men and native women originated in America or Europe. By contrast, all immigrant women who are at a disadvantage relative to native-born men are from Asia or Africa. The most common pattern, in which immigrant women earn as much as native-born men do but out-earn native-born women, characterizes immigrants from both Asia–Africa and Europe–America. The results are discussed in reference to three working hypotheses—“absorption climate,” “immigration motivation,” and “socio-cultural norms”—and in close connection with observations from the investigation on employment status.     

从绝望开始“向死而生”的抗争?--关于鲁迅生命“回心轴”的哲学思考

鲁迅精神已经是中华民族精神“回心轴”上的一个关键性定点。鲁迅生命的“回心轴”是生成于鲁迅在人生绝望之海的洗礼碰撞中,本真意义上一次探底式的生死抗争;是生成于近代以来中国“千年未有之大变”的瞬间裂缝中,各种新旧力量为争夺“权威”的中心舞台而展开殊死搏斗的混乱中的一个奇迹。鲁迅精神之所以成为民族的“回心轴”,是因为他不仅在历史的高速旋转的漩涡中准确的介入了“那个不动的轴心”,参与并融进了中华民族精神的核心区,并且开拓性的扩展延伸了民族精神新的生命生长点。鲁迅精神的“回心轴”指向既是历史的又是时代的,既是中国的也是世界的。今天在民族复兴的当口,我们只有整体上及时而精准的承接好鲁迅生命“定点”的把手,重新唤起民族精神生命“回心轴”的新一轮探寻与澄明,以及由此展开“定点”式的决断行动,才能够躲过卷入历史虚无“黑洞”的危险。     

楚简“虖”、“[虎口]”、“[虍壬]”的用法及其形体传承辩证

在楚简文献中,“虖”、“[虎口]”、“[虍壬]”皆既可用作实词,又可用作虚词。用作实词时,三字各不相同;用作虚词时,三字有同有异。“库”、“吝”在楚简之前的文献中即已出现,后世也有传承;而“妻”仅存现于以楚简为主的战国出土文献中。三字在与楚简同时地出现的传世文献中未见,系后世更改所致。     

新任教师反思能力的培养策略——基于个人生活史视角

教师反思能力主要是指教师个体对自身教育观念及行为的认知、监控、调节能力,是教师从事教育教学工作,提升课堂教学有效性、教育研究能力以及彰显教师主体性的重要能力之一,在新任教师专业成长初期应引起足够的重视。教师生活史是关于教师个体教育生活的历史,具有生成性、广泛性、体验性和缄默性。教师反思能力的形成与教师个人生活史联系紧密,其生活中的学习经历、"重要他人"、关键事件以及实践经验等都作为一种隐性知识影响新任教师反思能力的形成。为了提升新任教师的反思能力、促进其专业发展,新任教师应高度关注个人生活史,关注日常生活世界,以批判的视角审视生活史,走出"熟知陷阱";"回望关键,抓住关键,注重关键事件中的核心要素;重视他人引导,向同事请教,吸取优秀教师特别是教学名师的成长经验;勤于学习,在理论学习与教学实践中养成反思的习惯,不断提升反思能力,增强教学的有效性。     

语言力论略

在言语交际活动中,交际者为了保证交际达到预期目的,首先必须研究其所面对的受交际者,准确把握言语交际时特定的情境,然后有针对性地创意造言,运用或创造性运用特定的表达法(修辞策略),使语言表达产生特殊的效力,从而使传情达意的效果最大化。这便是“语言力”。从不同的层次与视角看,我们可以将“语言力”大致区分为“说明力”“表达力”“突破力”“说服力”“感染力”“辩驳力”“沟通力”“理解力”等八类。     

儒家意识形态再生产和“自得”主体的诞生

为避开儒家思想立场,更客观地把握陈献章“自得”这一重要概念,借鉴阿尔都塞关于意识形态的某些思想洞见,通过中西认识论的比较,分析“体认”“贵疑”和“自得”几个关键词。研究认为,“体认”是用儒家意识形态解释、塑造个人的生活体验;“贵疑”是召唤个体抛开书册,获得与儒家思想的真切认同;而“自得”标志着儒家意识形态主体的诞生,即一个把自我视为儒家价值观的独立源泉,并自由地臣服现实秩序的主体。     

论茅盾乡镇小说中的乱世体验

茅盾的乡镇小说通过“世道大变”的宇宙意识、“反乱当道”的时世秩序、“焦躁人生”的生存体验等“乱世文学”传统内在理念之下的具体情境,凸显并紧扣住了现代中国社会的生命实质———转型。“乱世”蕴含着“转型”的意识,呈现了茅盾心灵结构上的现代性体验,成为茅盾乡镇小说中乡土中国迈向现代轨道的最形象与最独到的符码。     

中国文化中生命体验与解释模式变迁

生命体验与解释模式最能反映出某种文化的深层底蕴。在五千余年连绵不断的历史发展过程中,中国传统文化所确立的“命”与“业”相结合的体验与解释模式,既反映出传统文化熏陶下中国人民的精神支柱及其终极关怀之所在,也是其有别于西方文化的民族精神特质之所在。随着全球化步伐的加快,传统的生命体验与解释模式也面临着转化的诸种问题,中国文化的进一步发展也与这一问题密切相关。     

现代汉语部分“有”字比较句的逻辑语义分析

人们表达比较范畴时,脑中会有类似物理形式存在的标尺,比较主体和比较客体在这个标尺上的“刻度”的差异就体现出了比较。此外,比较点还存在有“阈值”,阈值不同,比较结果项可能会不同。现代汉语“有”字比较句不但凸显了“刻度”和“阈值”的涵义,还凸显了“等同”甚至“超过”的句式意义,并非单纯的“平比”。对部分“有”字比较句进行形式化,概括出逻辑表达式,可以较为准确地描写和解释现代汉语“有”字比较句丰富的语义内涵。