赫胥黎的完全人教育论

本文较系统地介绍和分析了赫胥黎关于完全人的教育理论 ,认为赫氏的完全人理论的核心就是强调科学教育与人文教育的结合 ,从而达到科学精神与人文精神在个体心灵上的融合。文章的最后分析了赫胥黎培养完全人的方法 ,这对于今天我国的高等学校的教学改革具有重要的启发意义     

现代国家、公民教育与宗教

现代国家实施公民教育,努力避免某一宗教活动侵入学校教育的公共领域并获得优势;现代民主国家实行政教分离,在各宗教中保持中立的法律原则;在公共教育领域,国家保障公民人格教育的普遍一致.同时,现代国家承认各宗教的宗教教育及其教义具有正当性并给予合理支持;国家为宗教积极参与社会公众的事业提供必要的法律指导,宗教也积极适应现代社会,成为社会公益事业的一部分.     

The current state of the labor queue: National and regional Evidence

We employ vector autoregressive techniques to determine the current state of the labor queue. Unemployment rate differentials have narrowed in recent years, potentially due to a change in the queue ordering, though a tight labor market and a stable queue would yield similar results. We find no evidence that the queue ordering has changed, which brings into question the resiliency of gains made by minority groups. We employ the same techniques to reveal the state of the queue across geographic regions and find that substantial differences exist across regions, implying variation in the relative labor force status of demographic groups.     

The changing character of industrial relations: Comment

Readers wishing to correspond with Mr. O’Connell may do so through the editorial office of the Journal.     

The dilemma of recognition: Administrative categories and cultural diversity

Governments around the world combat inequality by means of group-specific redistribution. Some pursue redistribution that benefits groups, but also wish to avoid accentuating or even recognizing group distinctions. This poses a dilemma that they try to resolve by adjusting the category system used to target redistribution. There are three types of adjustment: accommodation (the multicultural approach), denial (the ideal-typical liberal solution), and replacement (a compromise). In replacement the targets of redistributive policies are constructed to avoid accentuation or recognition of inconvenient group distinctions, but still allow redistribution that benefits these groups. Replacement is increasingly in demand around the world because the disadvantages of multiculturalism are becoming apparent while denial is hard to sustain in the face of group inequality. The actual effect of replacement is little researched and less understood, however. Does it resolve the dilemma of recognition? Two examples–India and Nigeria–where replacement has been tried ever since the 1950s cast doubt on its viability.     

试论宗教对话的层次性、基本中介与普遍模式——三论21世纪基督宗教的对话形态

宗教对话不仅是一个关乎当代人类文明健康发展的大问题 ,而且还是一个关乎当代宗教和平乃至当代和平的大问题。为此 ,我们从学理上阐述宗教对话的层次性、基本中介和普遍模式 ,以及揭露希克宗教多元主义的要害在于宗教对话的“平面化”。