尼采对历史及其历史教学的批判

尼采认为 ,历史是人的生命意志的反映 ,它是英雄人物在瞬间的艺术创作冲动的产物。人的历史开始于“个人具有创造性的自我解放欲望之际” ,这是尼采历史观的原始起点和意义支撑。他认为真正的历史应该有利于人的创造力的发挥和个体生命的解放 ,而现在的历史已经背离了历史的本来意义 ,成了生命发展的桎梏和障碍。现代历史教育是错误历史观与错误人生观相结合的产物 ,是一种摧残人性的教育 ,它使受教育者变得虚伪、迟缓、猜疑、抵触 ,并以软弱的人格、麻木的心态期待着刺激性“事件”的发生 ,哪怕它危及自己的生命。     

巫术的历史作用及其终结

巫术作为一种社会现象 ,在历史上曾起过一定的积极作用 ,如可以增强人类控制客观世界的意识 ,扩展人类控制客观世界的领域 ,增强人类战胜敌手的信心 ,此外还具有组织作用、道德教化作用、精神安慰作用、交流娱乐作用等。但一方面由于巫术的荒谬性 ,巫术一再失败 ,使人们对它失去了信心 ;另一方面 ,巫术的抽象功能被后来发展起来的宗教所代替 ,实用功能被科学所代替 ,因而 ,巫术在主流文化中的历史作用已经终结 ,但仍在文化的细枝末节中广泛存在着     

加强改革顶层设计关键问题研究

改革顶层设计不仅是一个政治新词汇,而且具有促进思想进一步解放的重要作用。改革顶层设计既不同于战略谋划与确定,也不同于战术制定与实施,它是介于二者之间而又联系二者的关键环节。对于加强改革顶层设计这一课题应结合改革历史进程进行深入研究,从而进一步明确加强改革顶层设计需要重视和把握的重点和难点问题,即突出导向性、体现规律性、强化统筹性、明确主体性、具有操作性、重视动力性。     

论民族旅游场域中的跨文化交流与认知——以云南元阳箐口哈尼族村为例

对元阳县箐口村哈尼族在民族旅游场域中的中外跨文化交流与认知情况的实地调查分析表明,在民族旅游的场域中,外国游客与东道主之间存在一定形式的交流互动,但是对双方认知获得和交流影响有所区别。基本来讲,这种旅游场域中的跨文化交流对东道主的影响要大于对外国游客的影响,但交流对双方的认知都有积极的意义。     

蒙古族生态文化视野中的森林生态自然观思考

人与自然和谐发展是人类社会进入到生态文明阶段的显著标志,也是解决当今环境问题的生态伦理基础。从用火观念、饮食文化、丧葬习俗、建筑风格、命名习俗、宗教观念、游牧方式、法制观念8个方面论述蒙古族传统文化中人与自然和谐发展、保护生态环境的有关内容,重点探讨蒙古族生态文化中与森林文化有关的内容,系统地挖掘民族文化中合理、有价值的成分,以期保存和发扬优良的传统文化,丰富森林文化研究的内容,为当今的森林环境保护与森林资源可持续发展提供有益的启示。     

Host-feeding and oviposition strategies of parasitoids in relation to host stage

Summary Until now, mathematical models of parasitoid-host interactions have not incorporated the tendency for destructively host-feeding parasitoids to partition their feeding and oviposition behaviour in relation to different host stages. A literature survey reveals a trend for female parasitoids to feed preferentially or exclusively on earlier host stages and to oviposit preferentially or exclusively in/or later ones. We explore the relative advantages to host-feeding parasitoids of a number of possible host stage selection strategies. We develop hypotheses, formalizing and testing them using modifications to our earlier simulation model of host-feeding strategies (Jervis and Kidd, 1986). We conclude from our modelling that the advantage to be gained from feeding on early host stages and ovipositing in late ones is likely to be associated with: 1) reduced handling times when feeding on early stage hosts; 2) reduced wastage of progeny from mortality factors other than host-feeding by the parent parasitoid, achieved by confining oviposition to late host stages; and 3) reduced probability of progeny mortality resulting from the parent's host-feeding activities.     

Some considerations on the validity of evidence-based practice in social work

Summary This paper considers the validity of evidence-based practicein social work. It critically examines various underlying presuppositionsand assumptions entailed in evidence-based practice and drawsout their implications for social work. The paper is dividedinto three main parts. Following a consideration of the backgroundto the development of evidence-based practice and a discussionof its key organizing concepts, the paper goes on to examineits underlying scientific assumptions. It shows that evidence-basedpractice proposes a particular deterministic version of rationalitywhich is unsatisfactory. Evidence-based practice is derivedfrom ideas based on optimal behavior in a planned and systematicallyorganized environment. By concentrating on 'epistemic processes'involved in planning and psychological inference it is claimedthat cognitive heuristic devices are the determinants of decisionmaking and not evidence. The heuristic model suggests that decisionmaking is indeterminate, reflexive, locally optimal at bestand based on a limited rationality. It is argued that socialworkers engage in a reflexive understanding and not a determinateor certainty based decision-making process based on objectiveevidence. Complex phenomena such as decision making are notrationally determined or subject to 'control'. The paper goeson to suggest that the tendency to separate processes into 'facts'and 'values' implicit in evidence-based procedures underminesprofessional judgement and discretion in social work. The thirdpart of the paper focuses on the connection between method andideology in evidence-based practice. It examines how the evidence-basedpreoccupation with positivistic methods and determinate judgemententraps social workers within a mechanistic for of technicalrationality. This framework restricts social work to a narrowends-means rationality such that only certain forms of actionare considered legitimate. This feeds into the rhetoric of newmanagerialist strategies aimed at developing a performance cultureby further regulating and controlling individual practitioners.In the conclusion a number of critical indicators are givenwhich should be addressed by the proponents of evidence-basedpractice. It is suggested that unless these are adequately dealtwith, social work is not greatly advanced by adherence to anevidence-based approach. Moreover, the problematic epistemologicaland ideological base associated with it are to be regarded asinherently insuperable.     

蒙古族自然观对现代环境保护的启示

蒙古族先民们在长期的游牧生活中创造了辉煌的草原文化。蒙古族草原文化中的自然观是一种内在的回归自然、追求朴素的生态伦理观。也正是在这种自然观的引导下,草原自然环境长期以来得以保持其原貌——蓝天、碧草、清水、净土。蒙古族草原文化的自然观既符合当代人热爱优美环境,渴望实现人与自然和谐发展的美好愿望,又对治理和保护目前日益恶化的人类生存环境具有重要的启示作用。