The Conversation of Scholarship

Abstract

At its core, scholarship is a long, threaded, multiparticipant conversation. Scholars, students, librarians, and publishers all are engaged. There are side conversations addressing specific fields and larger conversations asking probing questions about the nature of scholarship as a whole. Librarians’ contributions to the broader conversation have not always accounted for our side conversations, among ourselves or with other participants. Our choices in acquisitions, our choices in services, even our choices in library job titles and responsibilities signal and shape the scholarly conversation in ways that are often opaque. It is imperative that we openly acknowledge the influence and impact of our side conversations to ensure our full participation in the conversation of scholarship.     

解码“中国经济增长”

消费是人类经济增长最初也是最终的目的，单纯为了经济增长速度、为了增加就业、为了出口创汇等，可能脱离经济发展的消费目的，未必有利于真正的经济增长。新时期中国理想的经济增长必须考虑以下六个制约因素，即居民增长的消费需求、资源的供给、环境容量、国际竞争力、科技创新和制度。关键是突出消费作为增长的目的，抛弃狭隘的速度思维，将环境保护放在首位，以分配公平为前提，建立有责任约束的经济增长机制。     

Social cognition,social neuroscience,and evolutionary social psychology: What's missing?

In this paper I argue that something important, and something social, is missing from contemporary accounts of social cognition, social neuroscience and evolutionary social psychology. Contemporary accounts of social cognition focus on cognition directed towards social objects, that is, towards persons and social groups. In contrast, early twentieth century accounts of socially engaged cognition focused upon beliefs and attitudes oriented to the represented beliefs and attitudes of members of social ‘reference groups’ and directed towards both social and non‐social objects. I argue that this earlier conception of socially engaged cognition should be integrated with contemporary research on social cognition, social neuroscience and evolutionary social psychology, since it poses a challenge but also an opportunity for these disciplines.     

Gerontological Social Work Student-Delivered Respite: A Community-University Partnership Pilot Program

ABSTRACT

This study describes a community-university partnership to support a gerontological social work student-delivered respite program, the Houseguest Program (Houseguest). Houseguest was designed using a community-engaged scholarship model of integrating research, teaching, and service. Houseguest was piloted with a small group of community-dwelling, coresiding dementia caregivers and care recipients. We examined caregivers’ experiences with student-delivered respite using qualitative data analysis. Thematic analysis produced 8 themes: (a) respite from full time caregiving role, (b) information on caregiving strategies, (c) no-cost supportive services, (d) opportunity for care recipients to socialize, (e) tailored activities for care recipients, (f) rapport-building between students and family dyad, (g) reciprocity between students and family dyad, and (h) program continuation. We conclude with a proposed community-engaged scholarship model for dementia caregiving. Through a community-university partnership, Houseguest reduced the impact of caregiver burden and created an opportunity for students to serve families affected by dementia through respite and tailored activities.     

“两两”再议“伪翻译”

图里和拉多两位学者提出的伪翻译实质内涵并不完全相同,前者属于创作,后者属于与原文相距甚远的＂翻译＂,需要同误译和有意误译区分开来。把真翻译、伪翻译、创作以及学术置于一个三维阈际空间当中,可以发现彼此之间存在的某种联系。对于伪翻译的研究是有意义的,其对翻译研究和其他相关研究均有启发和借鉴价值。     

心性之学与意义世界

陈来认为,宋明理学之所以成为理学,全在于它形成了一套相对稳定的话语体系。深入细致地研究这一话语体系的形成过程,有利于总结和提炼中国学术思想话语体系的构型特性。杨国荣认为,对心性和体性的关注,构成了理学的重要特点。心性之学分别从人自身的存在和人与对象关系的维度展开了对意义的追寻。向世陵认为,宋代理学所创造的"成性"说奠定了理学的本体范畴,是儒学复兴的最重要理论标志;宋代理学本体论的创立使儒学在理论上真正获得了新生。孔令宏认为,宋明理学对道家、道教的吸收,丰富了儒学的体用合一论和功夫境界论,提升了儒学的哲理思辨水平,充实了儒家的思想体系,促进了儒学的新发展。     

A future for the humanities?

The future of the humanities is an extremely complex question as it bears upon the status of a particular form of knowledge in society, the flexibility of a set of academic disciplines and institutions, the openness of political leaders to changing conceptions of education, and a host of other difficult issues. In order to illuminate these problems, it is necessary to focus upon the peculiar character of humanistic knowledge, why such insight is indispensable to individual and collective self-understanding, how the humanities as they are conventionally practised contribute to their own malaise and why the humanities must be accorded pride of place among the studies of human action. There is, in fact, a considerable demand for humanistic knowledge and the fruit of humanistic scholarship in our technological culture, especially in the area of adult education. The discussion ends with several examples of various ways in which that demand is being met.     

朱舜水治学理论初探

朱舜水的治学理论重在讲究师道、重视为学和以作文验其所学。师道即为人之师须治学垂范 ,以达“传道、授业、解惑”之目的。为学即讲究读书之原则与方法 ,博览群书 ,以进入治学之境界。以作文验其所学则是强调亲身实践 ,以检验治学之效果。朱舜水的治学理论是我国古代学术园地弥足珍贵的文化遗产。     

诗话的顶峰--钱钟书《谈艺录》的历史地位和治学启示

钱钟书的<谈艺录>突破了"中体西用"的文化、思维模式,站在中西文化、中西诗学的交汇点上来探讨普天下共有的"诗眼"、"文心".这种"打通"式的研究使得<谈艺录>不仅在内容上,更在方法论上成为中国诗话史上难以逾越的顶峰.钱氏渊雅浩博的学力和洞微烛隐、老吏断狱的眼力为他从事"打通"式研究提供了可能.而在此基础上形成的敢向历代名家论短长的学术魄力,更体现了钱学独有的魅力.这些对于我们今天的学术研究颇有启示.     

论晚明士风的嬗变

晚明政治、经济、文化领域的一系列变化引起了士人价值现、人生观和道德观的改变,出现了逃禅归隐、弃儒从商、纵欲享乐之风。这不仅表现了封建秩序已遭到严重冲击,也反映出士人对自己人生道路的重新选择。