蒂姆·温顿《浅滩》中的生态思想

利用西方生态文学批评理论,从四个方面探讨了《浅滩》中的生态思想,即温顿态度坚决地批判了基督教和人类中心主义;批判了血腥的现代捕鲸业;小说体现了作者对社会开发的工具理性霸权批判,表明了工具理性向人类诗意栖居的乌托邦家园蚕食鲸吞的过程同时伴随着人的异化和大自然的物化;小说中也蕴含了温顿对澳洲土著文化生态智慧的吸收和借鉴。     

Disability poverty and ageing in regional Australia: The impact of disability income reforms for indigenous Australians

Australian disability policy has undergone considerable reform since the early 2000s. While recent research and scholarship has largely focused on the new National Disability Insurance Scheme, there is a dearth of research that examines the impact of reform to the Disability Support Pension, and even less so the effects on Indigenous Australians living with disability. This is surprising as a higher proportion of Indigenous Australians live with disability than the non‐Indigenous population. This article pays particular attention to the experiences of Aboriginal Australians who have acquired a disability after extensive years of working (25–40 years), yet are still of workforce age (less than 65 years of age). Because of tightened eligibility criteria for the Disability Support Pension, people in this group are placed onto the lower paid Newstart Allowance (general unemployment benefit). The article illustrates the high levels of poverty that Aboriginal Australians with disabilities experience daily, and the ongoing costs they incur in managing Newstart conditionality to maintain continued access to the general unemployment benefit.     

清代台湾土著妇女的日常生活

清代台湾社会经济的发展离不开广大妇女的积极参与,土著妇女在日常社会生活中扮演了重要角色,她们不仅是耕织的主要承担者,而且在公共性社会活动中也占有一席之地,并由此决定了她们在婚姻家庭中享受较大的权利。她们与汉族移民的联姻,又加快了不同族群间的融合步伐,促进了台湾社会的发展。     

企业自主技术创新动力模型及相关对策

通过对自主技术创新进行了界定,建立了企业自主技术创新的主、客观动力模型,企业在大力提高其客观自主技术创新动力的同时不能忽略主观自主技术创新动力：企业文化感染力、自我实现驱动力、人生观价值观指引力、信仰保障力。企业要在客观政策的指引下,制定相关的创新激励机制,引导员工积极参与创新,最终实现可持续的技术创新。     

心灵的自我拯救之旅——解读亚历克斯·米勒的《别了,那道风景》

《别了,那道风景》是澳大利亚当代著名作家亚历克斯.米勒的一部新作,全书围绕着大屠杀和共谋犯罪而展开描写。本文以后殖民主义为语境,结合新历史主义文论,来解读作者所揭示的人类在大屠杀那道风景背后的精神拯救,人类的自我反省。     

How I am Constructing Culture‐inclusive Theories of Social‐psychological Process in our Age of Globalization

Accepting Cole's the premise that, “cultural‐inclusive psychology has been … an elusive goal” (1996, pp. 7–8) but one worth striving to attain, I first set out to identify my domain of interest and competence as an intellectual. Deciding it to be social interaction between individuals, I then searched out theoretical approaches to this domain that encompassed as many approaches to this trans‐historical concern that have emerged from cultural traditions bequeathing us their legacies. Doing this search comprehensively required me to move outside my Judeo‐Christian, Greco‐Roman, Renaissance heritage and its international diffusion via the European Empires since the 1500's, embodied most recently the American dominance of intellectual discourse since the Second World War. In my case, this journey has taken me in to Chinese culture and psychology where I have worked towards integrating the Chinese worldview and its psychological measures into the discipline of social psychology. Striving for a more inclusive culture‐view, I am now using multi‐cultural data bases to transcend this two‐cultural focus and incorporate wider measures of cultural variation into our theorizing and empirical validation of universal models for social interaction. This paper describes my current procedures for such culture‐mapping.     

From cosmopolitan convergences to situated religious cosmopolitanism: The early spread of the Bahá’í Faith in Singapore and Malaya (1950–1975)

This paper contributes to the debate on cosmopolitanism by examining the spread of the Bahá’í Faith in Singapore and Malaya (1950–1975). The Bahá’í Faith is a significant case as its followers came to span the globe in 150 years. This paper probes into the relationship between the faith's transnational spread and its religious cosmopolitanism in three parts. First, I outline the inseparability of ‘world citizenship’ from Bahá’í teachings. Second, I trace its spread in Singapore and Malaya – a process that initially relied on serendipitous encounters between travellers and migrants, one that I call ‘cosmopolitan convergences’. Third, I explore the expansion of the Bahá’í Faith among Malaya's Semai tribe. Here, Bahá’í world citizenship became grounded in collective cultural practices, facilitating what I call ‘situated religious cosmopolitanism’. The connection between the contrasting populations discussed in this paper demonstrates the potential of grounding religious networks within normative cosmopolitan ideals and practices.     

知识资本视野下新生代乡村幼儿园教师乡土知识体系的建构

乡土知识体系作为新生代乡村幼儿园教师专业知识的重要组成部分,在提高乡村幼儿园教师的质量与稳定性、推进乡 村教师队伍建设、乡村幼儿园的高质量发展、幼儿身心和谐健康,以及乡土文化传承中发挥着重要的价值。在实际的体系 建构中,乡土知识客观面临观念上乡土知识意识薄弱、行为上各主体学习积极性较低、制度上乡土知识保障的缺失与乡土 知识学习路径较窄等现实困境。在新生代乡村幼儿园教师乡土知识体系建构过程中,应以提高对乡土知识重视程度为前 提,发挥主体主观能动性;以乡土知识保障制度的建构为基石,以拓展乡土知识学习路径为条件,助推新生代高质量乡村 幼儿园教师人才的培养。     

新时期以来文学创作中的本土资源问题(笔谈)

本土文化精神往往是当下文学世界的重要组成部分。本土文学资源与现代化之间有着极为复杂的关系。苏童的小说创作体现出了“南方”成为当代文学创作资源的可能以及在“全球化”和“现代化”时代的另一种审美可能。陆文夫的小说中的独特风味正式通过小巷这个本土空间得以实现,而且陆文夫以“小巷”这个本土空间为媒介,充分实现了作家审美表达和文化透视的统一。张大春的《城邦暴力团》将“现代”写作方式与丰富的传统小说元素杂糅互交,产生出更为多重的现代性,为我们重新思考传统与现代的关系提供了新的参照。