Applicability of standards for evaluations of educational programs, projects and materials in an international setting: Qualitative research

Qualitative studies are much more the practice in Europe and increasingly elsewhere than in the United States. For an international audience, therefore, there needs to be much greater emphasis on qualitative techniques than there is in the standards report. The most difficult ethical problem arises from the conflict between the right to privacy of research subjects and the right to know of audiences. By its nature, qualitative research focuses on the particular, the detailed analysis of the specific incident. It is therefore often difficult to conceal the identity of the individual organisations and people concerned. Even a confidential report might work to the detriment of the subjects studied. Published reports pose the same problem. Have subjects the right to have material they believe to their disadvantage excised from a report even if that renders the report valueless? There are two technical points in the standards document that should be amplified. The first concerns the verification of data. We need to specify procedures to ensure credibility for qualitative studies. The second concern is the specification of quantitative techniques for the analysis of qualitative data. The statement in the standards document is too weak. We need to define much more clearly the steps that should be taken to ensure that qualitative data can be tested rigorously. Finally, there is the problem of collusion, the danger that the qualitative evaluators will select from their material the data which are in conformity with their own predilictions or presuppositions, the expectations of their audience, or the requirements of their sponsors. This problem may be acute in some parts of the world. To be of maximum international value, the standards report needs to be extended and to pay much greater attention to problems arising with qualitative evaluation.     

墨子和密尔的经济伦理观之比较研究

墨子和密尔的经济伦理观是近代经济科学有关原则和定理的先行思想,他们所倡导的重利贵义论存在许多相似之处又各具特色。对二者经济思想的比较研究,不仅可以展示不同民族所面临的相同或相近的经济问题,在某种程度上也为反思中西方经济伦理问题提供了一个崭新视角。     

私有财产权观念与爱尔兰第一次土地改革

近代爱尔兰土地所有权问题牵涉三股主要力量:英格兰地主、英格兰资本家和爱尔兰佃农。爱尔兰佃农认为通过保障自己的土地使用权,能够最好的提升社会福利,提高农业生产水平。英格兰资本家主张培植一个资本化经营的租佃农场主阶层。英格兰地主坚持仍旧在爱尔兰实行大土地所有制。同时,他们用"自然财产权"的观念抵制佃农和资产家的要求,而佃农和资产家用"双重财产权"的观念驳斥它。第一次爱尔兰土地改革就是三方博弈的产物。     

穆勒功利主义的道德权利观探析

穆勒作为功利论者的代表,其功利基本原理——促进最大多数人的最大幸福原理是普遍的指导原则。功利是正义的基础,权利从属于功利原理。通过对道德权利与功利和道德权利与正义关系的梳理,旨在倡导人们重视道德权利,肯定功利,在协调个人利益和社会整体利益的矛盾中突破个人利益的限制,去服从社会整体的利益。     

浪漫主义批评中的非个性化理论

诗歌的非个性化理论是英国浪漫主义批评的重要成果之一。在柯勒律治、赫士列特和济慈看来，诗人唯有超越自我个性的局限，才能以博大的精神去体察万物，描绘万物，使笔下的一切生气灌注，千姿百态。而莎士比亚之所以成为伟大艺术的典范，就在于他成功地实现了这种超越，他的艺术是一种非个性化的艺术。     

费斯克的文化符号空间

约翰.费斯克是西方重要的文化研究和传播学领域的知名学者,其众多洞见都体现在他对大众文化的理解和阐释之中。从符号学的途径入手,分析费斯克对大众文化、文本的理解,以及受众符号学式的抵抗和这种研究可能存在的局限。     

Practicing Birchism: The Assumption and Limits of Idiocultural Coherence in Framing Theory

Social movement theory and research over the past twenty years have utilized the concepts incorporated under the rubric of Framing Theory in order to draw attention to the cultural ‘meaning work’ within a social movement or social movement organization. Underlying Framing Theory is an assumption of what I term idiocultural coherence – that for a movement organization to be successful, its members must come to agree cognitively with its cultural understandings and identify collectively with it. Drawing on an example of the John Birch Society, a very successful conspiratorial, anti-communist organization, I show how people may join a social movement organization not because they necessarily or fully agree with its collective action frames but because it provides an opportunity to act collectively and publicly perform a collective identity. I argue that a narrow focus on idiocultural processes obfuscates important cultural processes ‘outside’ of a movement organization that have an impact on how and why people join an organization and maintain membership.     

分配正义、权利正义与权力的正当性——从司法审查的视角看罗尔斯与诺齐克的正义之争

司法审查的真正目的,并不在于审查公共权力是否应当为了改善经济处境最差者的境遇,而对社会资源进行重新分配,而是审查在实行分配正义的过程中,公共权力与政府行为本身的正当性。通过对权力正当性的司法审查,可以调和经济领域中的自由与平等的关系。我们需要的是一种自由基础上的公平正义观,并致力于在意识形态、制度与公共政策三个向度上,实现自由基础上的公平正义。     

约翰·胡斯对威克利夫宗教改革思想的继承和发展

胡斯对威克利夫的宗教改革思想既有继承又有发展。他对威克利夫著作中的许多观点表示赞同,但他并不是盲目地崇拜,他所保卫和传播的是那些“符合于实际和正义的观点“;同时,胡斯在继承威克利夫宗教改革思想的基础上,比威克利夫走得更远,手段更激进,他亲自到农民中去宣传,号召人们使用武力,这成为后来农民起义的思想理论武器。