知识主体的突进与退隐:从笛卡尔到福柯

在西方哲学的知识论传统中,哲学家们倾向于把主体和客体理解为他们各自规范的知识观念所要求的必要功能。在古代哲学家们的思想中,自然和客体知识的可能性问题受到主要讨论,但没有明确地思考主体问题。近现代主体观的兴起所依赖的个体观念只是在后来的基督教思想中才进入哲学传统。以个体观念为先决条件的个体责任的观念已然现身于奥古斯丁的著作中。奥古斯丁对自我的直接诉求,天才般地开启了笛卡尔的"我思"观念的源头。由此形成的笛卡尔的知识主体,是一个抽象的认识论的假定,一个消极的旁观者。康德有限度地追随了笛卡尔的主体观念,但把笛卡尔的作为消极的旁观者的主体改造成了积极的行动者。康德在知识观上的这种"哥白尼式的"革命,构成了随后德国唯心主义主体观的基础。整体上看,康德之后的主体观存在着一种越来越向笛卡尔的主体观和古希腊的主体观隐退的明显倾向,及至海德格尔后期和后结构主义,这种倾向最终导致了向古希腊知识主体的全面回归。     

从执行主体角度探寻政策执行失真的原因

政策在执行过程中存在着"有令不行、有禁不止","上有政策,下有对策"等严重妨碍政策目标有效实现的不良情形.公共选择理论认为,把作为微观经济分析出发点的个人作为集体行为的出发点,将个人的选择或决策当作公共选择或集体决策的基础.从个体的角度看,政策执行主体的素质缺陷、信息垄断和利益追求导致了政策执行失真.     

论高校国防教育的学科定位

随着教育自身的发展和国际局势的变化,高校国防教育呈现出新的时代特色和学科特点,表现为:全球性的视角、多功能的互补和多学科的渗透。高校国防教育处在众多学科的交叉点上,从共性中突出个性,从普遍性中寻找特殊性,是确立学科定位的基本原则。依照主体性原则,高校国防教育应以高校为主体;其次,国防是国防教育的出发点和落脚点,是目的和归宿,因此高校国防教育应以国防为本位;再次,任何领域的教育现象最终都要落实到育人上来,因此,育人是高校国防教育的基础。     

“感生异貌”母题的“红色经典”化

针对“红色经典”对英雄塑造脸谱化模式的研究仍停留在＂下结论＂表层这一不足问题上,研究并揭示出“红色经典”英雄塑造的脸谱化问题并不是“红色经典”所独有的,而是中国传统小说英雄叙事的一个特征,只是“红色经典”将其更极端化了。“红色经典”继承并改写了中国传统小说“感生异貌”的英雄母题,是其脸谱化形成的一个重要原因。     

The politics of the face: the scopic regime and the (un-)masking of the political subject

Face is commonly seen as a feature exclusive to each person. It expresses subject’s feelings, thoughts and in turn represents knowledge that is otherwise deemed personal. However, face is mistakenly seen as pure expression of subject’s thoughts. This article aims to show that face is a product of governing practices of seeing and knowing. It is thus not a unique individual expression, but a mask that the socio-political order attaches to individuals as they are turned into political subjects. The article begins with a discussion of the two governing practices: the seeing (or the spectre of the visible) and the knowing (or the practice of locating faces in the socio-political field) with an aim to unveil the role face plays in the socio-political reality. The first interrogation looks at how face creates a field of recognition and opens a distinct form of political visibility: who, what and how one sees and what remains unseen. Whereas the second interrogation discusses how appearances produce meaning and how knowledge is taken off the face. Finally, the face as a knowledge producer and a mean of subject’s social recognition (identity) is put in the encounter with the idea of the anxious gaze and the work of Marlene Dumas. Instead of recognition, here a subject is met with dissociation and displacement of subject’s socio-political image. The three presented studies paint the politics of the face as an obscene governing strategy caught between endless attempts to create the face as a known, seen and governed space and illusive attempts to grasp the actual meaning of a pre-symbolised face.     

论《集注分类东坡诗》的历史阐释

《王状元集百家注分类东坡先生诗》中注者众多,且距离苏轼生活的年代较近。这些注者根据苏诗与当代史实密切相关的特点,运用孟子提出的"以意逆志"与"知人论世"相结合的诗歌阐释方法,考证与苏诗相关的大小事件,展现诗歌创作的背景,揭示引发诗歌创作的事因,从而解释全篇之意。对使用"赋"体、"比兴"体、典故等不同表现方法的诗句,都能以"本事"为根据,准确地解释其意义,对后来的苏诗注有重要的启发。     

A Pastoral Understanding of Positive Aging

Abstract

Positive aging may be more dependent on spiritual well-being than physical capacity. Understanding the spiritual perspective derives from the dichotomy between the “perceptual” and the “spiritual” realms of human awareness. Awareness of spiritual process in relationship to positive aging may also offer counseling additional challenges and opportunities, including: a balanced perspective on life issues, a sense of humor, counter-factual thinking, internal strengths and resources for growing through life losses and crises, and compensation skills that focus on current capacity and chosen pathways rather than dwelling on lost abilities.     

Connecting alone: Smartphone use,quality of social interactions and well-being

This paper investigates the role played by the smartphone for the quality of social interactions and subjective well-being. We argue that, due to its intrusiveness, the smartphone reduces the quality of face-to-face interactions and, as a consequence, their positive impact on well-being. We test this hypothesis in a large and representative sample of Italian individuals. The results indicate that time spent with friends is worth less, in terms of life satisfaction, for individuals who use the smartphone. This finding is robust to the use of instrumental variables estimation to deal with possible endogeneity. We also show that, consistent with our hypothesis, the positive association between time spent with friends and satisfaction with friends is less strong for individuals who use the smartphone.     

博客生存与人的主体性

博客已成为全球化时代显见的生存方式之一，引起书写、交流、传播等领域的变革。博客可以在“参与、分享、交流”中实现多元主体的自我确认，为人的发展提供了一个新的文化时空，为个人发展提供多元主体性基础，塑造一种开放、有序、多元、自由的新个体形态，从而为人的全面自由发展提供一种可能的实现途径。