触知万物,沟通宇宙——论D.H.劳伦斯诗歌中的触觉

劳伦斯诗歌重视感官意识,其中触觉感知尤其突出.触摸是劳伦斯诗歌中亲子和两性之间爱意的传达,在劳伦斯看来,健康完整的人应当是身体与精神的统一.触觉的最终目的不是肉体的触摸,而是达到触摸人类的情感和灵魂,形成人、环境与宇宙生命之间的沟通和互动.在这个机械和物质文明占主导的时代,劳伦斯触觉意识为生活在“唯我”状态、感知钝化的现代人指出了一条回归完整、和谐与爱的神秘通道.     

Developing and transferring behavioral technologies for children and youth

Behavioral researchers have developed a variety of technologies for improving the capacities of children and their caregivers. Despite the availability of behavioral technologies for children and youth, their widespread adoption and sustained use has been limited. Characteristics for appropriate (e.g., sustainable, effective) technologies for children and youth are suggested here, and strategies for research and development of these methods are described. This paper outlines the process of transferring behaviorial technologies including the phases of awareness, interest, assessment, trial, implementation, maintenance, and reinvention. Finally, issues implicit in the process of transferring behavioral technologies for children and youth are discussed.     

The ers standards for program evaluation: Guidance for a fledging profession

THE ERS Standards, together with those of the Joint Committee, symbolize a commitment to the professionalization of evaluation. The two sets of standards, however, differ on at least five important dimensions: the perceived linearity of evaluation activities; preferred and permitted approaches (with one set heavily favoring quantitative/experimental approaches over any others); the purposes of evaluation; obligations to clients and stakeholders; and whether or not social science can be value-free (objective). Because these fundamental assumptions are so divergent, the possibility of combining or effecting a compromise between the two sets appears unlikely at this time.     

柯尔伯格道德认知发展理论及其启示

柯尔伯格是当代西方道德认知学派的创立者和最具有影响力的代表人物,他提出了道德发展的“三水平六阶段”,并提出两种道德教育模式：道德讨论模式和公正团体模式。柯尔伯格的道德认知发展理论对高校德育工作有重要启示。     

Caring for Cultural Studies

This essay both inaugurates the editorship of Ted Striphas and reflects on the contributions of Cultural Studies’ longtime editor, Lawrence Grossberg. It opens by reflecting briefly on the journal's transformations over the last 28 years before taking stock of the wellbeing of Cultural Studies, the field. The claim here is that Cultural Studies devotes less time and attention than it used to in thinking through first principles, and thus that the future of the field hinges, in part, on asking whether core concepts are up to the task of answering to the urgent political questions of our time. The essay then recontextualizes the concept of culture, specifically with respect to the much-maligned (indeed, deservedly-maligned) ‘high culture’ tradition. In its recesses the author identifies a fugitive theoretical line in which culture signifies care, as opposed to subordination to patrician interests and aesthetic styles. This conceptual move sets the stage for the central argument of the essay, namely, that for Cultural Studies to live up to both its name and intellectual-political ambitions, it must devote significant time to caring for the infrastructure that sustains its body of ideas. The piece concludes by highlighting some of Lawrence Grossberg's efforts, as an infrastructuralist, to care for Cultural Studies and by observing how, moving forward, neither the field nor this journal will take care of itself.     

The feeling of the incommensurable: Lawrence Grossberg on affect and incommensurability

This essay analyzes Lawrence Grossberg's work on the concept of commensuration, and especially his suggestion that we face a generalized crisis in our mechanisms for commensurating values. In making explicit the ways in which Grossberg's reflections on commensuration connect with his recent assessment of the contemporary social landscape in the United States – particularly the affective landscape that he describes in his work on the election of Donald Trump – I suggest that Grossberg's approach is, in part, distinguished by its attentiveness to the affective dimensions of commensuration (and of incommensurability). It can thus be contrasted with many previous approaches to commensuration, which view it exclusively as a problem at the level of practical reason, focusing on how we adjudicate between different bearers of value and how we justify, or give reasons for, our choices among them. Although such questions are also present in Grossberg's work, I argue that his writings contain a subtle treatment of the moods, attitudes, and tacit dispositions that characterize what if feels like to live through significant breakdowns in established logics of measure and comparison. Following Grossberg, I claim that having an adequate account of this affective dimension is crucial if we are to construct political alternatives that can address the felt sense of crisis in American political life.     

劳伦斯探索的末路

英国作家劳伦斯为拯救英国社会提出回归大自然、改善男女性关系、领袖救世、建立"拉纳尼姆",但这些对解决英国的社会问题却是无济于事。     

文明废墟中的生命回归－－重解《查特莱夫人的情人》的主题

《查特莱夫人的情人》不是“有伤风化”的色情之作 ;它以独特的精神信仰和思想理论为基础 ,描述出现代人在资本主义制度下精神贫瘠的生命状态 ,进而揭示出只有男女间完美的性行为才能拯救人类的内在主题。     

极端科学理性工具的否定与社会生态失衡中的抗争——生态批评视角下的《查特莱夫人的情人》解读

睿智而叛逆的文学大师D·H劳伦斯是20世纪英国最独特和最有争议的作家。传统上对于劳伦斯的研究总是将他与性相提并论。现在从生态批评这一新视角解读劳氏的《查特莱夫人的情人》这部作品,进一步揭示作品中所反映出来的生态危机的思想文化根源,批判极端科学这一理性工具,从而表达作者在社会生态失衡下的自我抗争。劳伦斯面对纷扰喧闹的世界,以他犀利的目光观察和审视着人类的发展,并不断地对自己所处时代进行反省,表达了他对人类返朴归真,建立人与人、人与自然和谐相处的美好理想。     

西方“科学历史学”何以可能——以兰克、马克·布洛赫和劳伦斯·斯通的史学思想为例

在19世纪形成于德国的兰克史学使历史学取得了作为一门独立学科的合法地位,并且使史料批判成为历史学家写作中公认的学术规范.兰克史学发源于德国,但其影响却是世界性的.随着时代的发展,兰克史学的理论和实践也受到了新史学家和历史哲学家的批判,其范围也超出了德国的范围.以法国的年鉴派为代表的新史学派在批判以兰克史学为代表的传统史学,努力使历史学"科学化"的过程中,又忽视了保持历史学自身特色,存在过分"科学化"的倾向."叙事史的复兴"则是对这一倾向的纠偏.这个发展过程体现了不同时代条件下历史学家们所追求的"科学历史学"及其之间的传承演变关系.