人"类"中心论与"人类"中心论--对人类中心主义的辩证法解读

人类中心主义可分为人"类"中心主义与"人类"中心主义两种形式.前者主要是就人与自然的关系维度而言的,它以人类与非人类的"类别"为参照,认为属人的"类"才是自然界的"目的中心",是实然的人类中心主义;后者主要是就人与人的关系维度而言的,它以人类的"全部"而不是"部分"为尺度,认为所有的人(不仅包括"代内"的,而且包括"代际"的,甚至包括作为人的"无机身体"的非人类)才是价值世界的"中心",是应然的人类中心主义.由此看来,20多年来学界关于"走进"与"走出"人类中心主义的争论只是一个"伪争论":"走出派"批判的是人"类"中心主义,而"走进派"捍卫的是"人类"中心主义;二者的争论根本不是在同一个层面就同一个问题在同一个语义平台上的对话.     

试论苯教的宗教性质及与藏区民间宗教的关系

文章主要对藏区古老的苯教的宗教属性和特征进行分析,认为在历史上,苯教作为一种宗教的名称出现时,其已经形成系统性的宗教体系,所以我们不能将之列为原始宗教。苯教一般被分为两类,即斯巴苯教与雍仲苯教。其中斯巴苯教与民间宗教有密切的关系,为藏区民间宗教的源流之一。     

孔子的学习思想综述

孔子首先是一个好学者,一个成功的学习者,而后才是一个成功的教育者。孔子的学习思想可以用“好学”来概括。孔子“好学”的精义在“求道”。孔子是渊博的学者、仁爱的教者和真诚的长者,是伟大的老师,善于将知识转化为魅力,善于引导人通过学习知识健康地成长。     

论我国朝鲜族加入中华民族大家庭的历史过程

我国朝鲜族加入中华民族大家庭的历史过程,始于清代,经民国、伪满、解放战争时期,直至中华人民共和国成立,最后成为我国公民。在这一过程中,朝鲜族人民与其他民族一道,在开发东北边疆和反帝反封建斗争中,患难与共,结成了深厚的友谊和不可分割的关系。朝鲜族人民不断吸收中华民族的优秀文化,逐步发展成为当之无愧的我国56个民族之一。     

浅析学习型社区创建对和谐社区文化建设的推动功能——以常州市钟楼区为个案

文章以常州市钟楼区为个案,分析论证了学习型社区的创建对和谐社区文化建设的推动功能。认为学习型社区的创建推动了社区各主体参与和谐文化建设,丰富了和谐社区文化的人文内涵,促进了和谐社区文化环境建设。     

A qualitative case study of a Korean former addict’s existential self‐interpretation and identity transformation

This study explored the case of a former addict, focusing on his existential self‐interpretation and identity transformation process. This study began from the question of whether philosophical processes related to existential self‐interpretation could lead to the formation of the concept of bottoming out and of identity transformation. To answer this question, the study analyzed the case of a male in his mid‐forties who was addicted to drugs for approximately 30 years and has only recently maintained abstinence. The study used the phenomenological approach to determine the meaning drugs held for him in each stage, and what drug‐related identity he had in each stage. Further, this study identified the integrative implications of these meanings in terms of existential self‐interpretation and identity transformation. The four different identities the man identified for the four stages of his life were juvenile delinquent, gang member, half‐gangster, and breadwinner, and the associated meanings drugs had for him during each period were “glue,” “filthy,” “leeches,” and “abstinence,” respectively. Finally, this study elucidated the integration of these meanings through the hermeneutic circle, identified the social welfare implications of the findings, and developed educational recommendations.     

中国青年政治意识的未来发展

青年政治意识作为社会政治现象中的一个特殊方面,对中国、中国特色社会主义乃至中国特色社会主义政治的长远发展都具有重要的现实意义。以社会主义公共意识为基础,以主体性、发展性为一般属性,以政治性、积极性和行动性为特殊属性的政治行动意识作为主体政治心理走向政治人格的重要中介,是中国青年政治意识发展的未来取向,以政治参与意识为中心的青年政治行动意识培养是中国青年政治意识未来发展的重要路径。     

Reconfigured Reciprocity: How Aging Taiwanese Immigrants Transform Cultural Logics of Elder Care

Drawing on 55 interviews with older Taiwanese immigrants who relocated to the United States at an earlier life stage, the author argues that changing contextual features involved in the processes of international migration encourage and even demand aging immigrants to reconstruct cultural logics of aging and geriatric care. He develops the concept of reconfigured reciprocity to demonstrate how aging migrant populations transform cultural logics of intergenerational responsibility, obligation, and entitlement to reconcile the tension between ethnic tradition and modernity. First, he reveals how many of the respondents' lack of caregiving for their own parents undermines their sense of entitlement to receive care from younger generations. Furthermore, he highlights how the structural squeeze among work, family, and caregiving with which the younger generation struggles further discourages the respondents from relying on their children. Finally, the author underscores how aging immigrants evoke the concept of Americanization to reconstruct expectations of how they should be taken care of in their twilight years.     

“90后”大学生思政课教学新思路探析——以宁夏师范学院为例

＂90后＂大学生群体具有坚定的政治信仰、强烈的爱国热情、明确的价值取向;生活态度总体上积极健康,人生目标明确。但是由于各方面原因,这一群体对未来充满了不确定感,紧张、压抑、焦虑的情绪比较严重,如果不能妥善引导和疏通,情况堪忧。高校思政理论课在解决这些问题上发挥着重要作用。因此,思政课应从构建和谐师生关系和创新教学方法等方面,提高其教学实效性。