Whitehead's Contribution to Ecological Thought: Some Unrealized Possibilities

The organizers of this conference have given me a difficult task: that of finding heretofore unfound implications of Whitehead's philosophy for environmental thought. The task is not difficult because implications of Whitehead's philosophy for environmental thought are hard to find. They are easy to find. The problem is that so many people have found them that finding something new to say is not easy.In what follows, however, some new implications are actually ferreted out. They fall under three headings: a) the interrelations between three ways of thinking about the environment: bioregionalism, land ethics, and the philosophy of organism; b) the implications of Whitehead's philosophy of organism for environmental aesthetics; and c) the implications of Whitehead's philosophy of organism for human communities (sustainable communities) viewed as interfused with living nature.     

文艺不是审美意识形态

上世纪80年代，一部分学者提出了文艺的“审美意识形态”论，其实，文艺不是意识形态。因为意识形态是指带有阶级自觉的体系化的意识或思想，而文艺作品并不总是具有阶级自觉的，更不是什么思想体系。文艺在本质上是一种审美感情，只是带有意识形成性。     

Making and Mistaking Reality: What is Emotional Education?

A central thesis of this paper is that the mind and its thought evolve out of the experience of the whole person in their unique surroundings. It attempts to articulate the meaning and value of Emotional Education, especially in its relation to thought processes. It shows the value of learning from the particular, and from awareness of feeling states. It shows how making emotional enquiry can change the nature of the thinking, reducing the need of the thinker, and involves experiencing while not-knowing as well as more usual rational approaches.Recent affirmations from neuroscience of the psychoanalytic picture of conscious awareness arising from unconscious emotional processes are noted. Systemic and emotional thought processes are described and illustrated.While the nature of unconscious choice is recognised as part of all thought process, the “use of self” is explored as a conscious means of influencing the nature of thinking, and the attributes of both person and context necessary to flourishing thought are contrasted with the human needs which produce mistaken thought. Some questions which have been asked by students in Emotional Education classes, about free will, abuse, and ethics are raised. I hope the gratitude to people who have shared their feelings in order to think and be thought about in “emotional thinking” is evident; it is very real to me.     

论郭嵩焘的外交思想

郭嵩焘在充分了解“国情”和“夷情”的基础上提出了“以和为主”的外交思想,认为中国应循理外交,对外交往要知己知彼,要通其情,达其理,知其法。这是中国理性外交的发端,不仅促发人们传统外交思想的转变,在近代中国外交史上起了奠基和启蒙作用,而且对加速中国近代化的进程起到了推动作用。     

Mathematical problem solving and young children

Educators of young children can enhance the development of a problem-solving thought process through daily activities in their classrooms. An emphasis should be placed on the actual thought process needed to solve problems that occur in everyday living. Educators can follow simple suggestions to create problem-solving situations for all ages of children. The process of thinking through a problem and finding a solution is more important than traditional mathematics counting and memorizing useless facts. Even very young children are capable of a problem-solving process that is on the appropriate developmental level. The problem-solving process is constructivist in nature, as each individual perceives problems according to her or his background and developmental levels. Educators need to make a conscious effort to capitalize on all stages of problem-solving thinking to enhance future mathematical development.     

过程和谐:从怀特海看马克思

从平面、静态的结构层面来理解和谐,往往流于在知识论层面维系人、自然、社会等要素之间的关系平衡,它极易演变成一种观念上的权谋之术,从而遮蔽了和谐本身所应具有的生存论的底蕴.从怀特海过程思想出发,结合马克思对劳动、自由等概念的理解.可以实现一种从结构和谐到过程和谐的视角转换,如此一来,和谐就意味在冒险、创造、激情中造就具有强烈经验值的自我实现.     

Dewey as Virtue Epistemologist: Open‐Mindedness and the Training of Thought in Democracy and Education

In epistemology today, the intellectual virtues are receiving renewed attention. Contemporary normative virtue epistemology suggests that a key task of philosophy is not only to study the nature of knowledge and thought, but to promote good thinking. While not regarded as a standard thinker in the tradition of virtue epistemology, Dewey thought like this too. In fact, study of the virtues that make for good thinking plays a key role in Dewey's educational thought, most notably in Democracy and Education. In this paper, I reconstruct Dewey's work on ‘the training of thought’ in Democracy and Education as a form of virtue epistemology. I give particular attention to Dewey's thinking about the virtue of ‘open‐mindedness’ and highlight the touchpoints and differences between Dewey's conception of open‐mindedness and contemporary accounts.     

庄子与伽达默尔:忘己与体道

把庄子"忘己以体道"的思想同伽达默尔"一个人只有失去自身才能发现自身"的思想加以比较.伽达默尔发展了海德格尔的一个观点:与一件艺术作品遭遇,就是接受一次"冲击".运用伽达默尔的思想走近庄子,可以得到一种道家诠释学."冲击"的哲学意蕴何在?柏拉图认为哲学始于惊讶,亚里士多德进而认为,哲学始于惊讶,但"并不终止于惊讶的对立面",即惊讶的消失.庄子与伽达默尔把我们带到了哲学思想的开端.我们发现自己处在哲学的源头处:一种惊讶的状态.在惊讶的状态中,我们陷入未知领域之中,失去了置身于熟悉领域之时的确定感.无论是在庄子的认识论,还是在他的伦理学与美学思想中,忘己都是体道的核心.     

25 A Criticism of the Bourgeois Thought in my Linguistic Work

During the Two-Anti movement the Party rescued me; with the forceful assistance of the Party and the masses I criticized my individual fame and profit thinking and my political position. More recently, the students in the senior class in the Department of Literature in Peking University, graduate students, and comrades in the Chinese Language Teaching and Research Institute and the Institute of Languages have criticized my bourgeois academic thought and made me realize that my academic idealism is a serious [problem], I have decided to trust the Party and the masses and to carry out a conscious revolution in myself. For me, this has been a more thoroughgoing revolution in thought, and the criticism of my academic thinking has been a more painful process; but to expose my bourgeois pseudo-science, and to become a promoter of the cultural revolution in linguistics, I will throw down the white flag with my own hands and follow my comrades under the banner of Marxism.     

The Rhythm of the University: Part Two - Whitehead's Break with the Mechanistic Materialism of 17th Century Science

In this second article on the rhythm of the university, I concentrate on Alfred North Whitehead's theory of a distinctive rhythm of research. The narrow assumptions of 17^th century science, which still comprise the dominant paradigm for a good deal of university research, emanate from "the Fallacy of Misplaced Concreteness" and result in "quite unbelievable" abstractions that continue to hold sway over the university as a whole. What is needed is an aesthetic appreciation, grounded in our concrete experience of nature, that enables researchers to recognize our organic connections with the world. In particular, the bodily feelings at the base and forefront of our experience constitute a "vectoral" energetic flow from the universe to our bodies that must be recognized in all research. Fortunately, prominent researchers in diverse disciplines - physics, chemistry, philosophy, theology, economics, and the philosophy of economics - are now using this Whiteheadian paradigm and demonstrating its value to the research community as a whole. In conclusion, Whitehead's theory of the university knits together teaching, learning, administering, and research into a seamless web capable of restoring balance to the postmodern university.     

“人文”：中国古代文论的哲性之思

中国古代文论传承了中国古代文化的＂人文＂理念。＂人文＂内在地包含了＂文＂与＂人＂两套话语系统,以＂文＂为核心,在＂文＂的规范与制约下展开＂人文＂的矛盾张力,中国古代文论在自身的论阈中体现了独特的哲性之思。作为中国古代文论的思维模式与理论内核的＂人文＂理念迥异于近现代西方＂人文＂理念的一维思维指向,＂文＂与＂人＂在相互影响与制约的动态平衡中显现了中国古代文论的理论本色,具有人文底蕴的中国古代文论的历史发展脉络也为当下的＂人文＂之思注入了中国式的思维维度与理论深度。     

思维心理学研究的几点回顾

四十多年来,我一直进行思维心理学的研究。为了更好地对这些研究进行理论上的总结,我从以下五个方面作简单的回顾:(1)思维是智力的核心,支撑智力的“思维核心说”的基石是思维品质。(2)思维的三棱结构,它主要包含六个成分:思维的目的、思维的过程、思维的材料、思维的品质、思维的自我监控以及思维的非认知因素,支撑思维心理学研究的理论基础是思维结构观。(3)思维的概括特点,对揭示思维实质起支撑作用。(4)思维的发展模式,提出了思维发展的一个新模式,对正确理解思维发展具有积极作用。(5)思维培养的突破口,即提高人类思维能力的思维品质观。     

Regenerating narrative inquiry for teacher growth on a Toronto-Shanghai Sister School partnership landscape

In this paper, I demonstrate a way of conducting narrative inquiry that is oriented towards understanding and improving teachers’ experiences in a particular Toronto–Shanghai/West–East Sister School reciprocal learning partnership. I show how this narrative inquiry process is informed by a Deweyan way of thinking about experience and is enriched by the Confucian idea of being a good guest. I illustrate how this inquiry process involves teachers and researchers as collaborative and reciprocal learners on the Dao of further personal and professional growth and learning. I suggest that conducting narrative inquiry in a Canada–China interschool setting could give rise to West–East reciprocal learning communities that have the potential of bridging the cultural and historical narratives that underlie Chinese and North American education. It could also create the harmonious and democratic educational conditions for fostering global citizens as learners in our 21st century.     

“三全育人”理念下高校组织育人模式创新探析

该文认为,"三全育人"作为宏观意义上的系统教育教学理念,在推进高校学生思想政治教育工作机制创新、优化内部课程体系以及完善学校育人模式等系列层面上具有不可忽略的重要意义,如何在"三全育人"基本理念指导下持续推进组织育人模式创新是目前高校教育教学与学校管理创新过程中的核心命题之一,需要各相关主体的高度重视和持续探索。     

遥远而有震撼的回音——怀特海的教育思想及其深远意义

怀特海是20世纪著名的思想家。他在教育方面有许多精辟的论述，至今仍能引起我们的强烈共鸣，他的教育理念与我们提倡的素质教育有许多相通之处。文章着重从他关于教育的目的、教育的内容和方式、大学的教育理念和大学教师的使命等方面的论述出发，评述他的教育思想以及对我国当前教育改革的借鉴意义。     

关注教师的发展——高校教师思想政治工作的切入点

进一步加强和改进高校教师的思想政治工作，充分发挥广大教师的工作积极性和创造性，是推动学校各项事业发展的重要保证。本根据马克思主义关于人的全面发展的思想，提出高校教师思想政治工作要以关注教师的发展为切入点，重视和关心教师在各方面的发展需要，并对如何做好教师思想政治工作提出了一些思路。     

Creativity: The role of unconscious processes in idea generation and idea selection

Today's world of continuous change thrives on creative individuals. Anecdotal reports suggest that creative performance benefits from unconscious processes. Empirical research on the role of the unconscious in creativity, though, is inconsistent and thus far has focused mainly on one aspect of the creative process - idea generation. This is the first study to assess the role of the unconscious mind for both idea generation and idea selection. Participants generated creative ideas immediately, after conscious thought, or after a period of distraction during which unconscious thought was hypothesized to take place. After having listed their ideas, participants selected their most creative idea. Performance in idea generation was similar between conscious and unconscious thought; however, individuals who had unconsciously thought about ideas were better in selecting their most creative idea. These findings shed more light on the role of unconscious processes in creativity, and provide a means to enhance creative performance.     

《说文》部首语义系统观试论

《说文》首创540个部首,将九千多个词语悉归540个部首之下,体现了许慎在词汇系统建构方面的重要观念。全书以"一"部开端,以"亥"部结尾,具有较强的整体性、系统性思维。从编次原则和系统思维来看,《说文》部首体现了三个层面的系统思想:"始一终亥"的整体性原则、部首内部编排次序的语义系统贯通思想、以形符为标记的词汇语义系统观。     

对孔子启发式言说方式的几点认识—兼与邓晓芒教授商榷

邓晓芒教授在《开放时代》上发表一篇题为《苏格拉底与孔子的言说方式比较》的章,邓教授认为孔子的言说方式是“一种任意独断的权力话语”。这种结论对孔子来说是不公正的。孔子的言说方式是启发式的言说方式,是其启发式教学思想的体现。这种言说方式抓住了启发式言 说方式的实质和核心,在尊重学生人格、调动学生学习的主动性上,在启发学生独立思考、培养学生思维能力上,在建立民主平等融洽的师生关系上都尽当时的所能加以贯彻和运用。探讨孔子的启发式言说方式,有利于澄清现代人们的错误认识,还原一个真实全面的孔子启发式教学理念。     

怀特海过程哲学视域下的教育节奏与目的论

过程即实在,实在必定千姿百态。教育虽有基本的阶段划分,但个体自然节奏迥异。遵循共性规律并尊重个性差异的教育节奏,感受过程,是本真教育目的达成的基本前提,而真正的教育目的指导下的教育节奏也必然尊重规律、尊重个体差异。借助怀特海《教育的目的》中提出的“教育的节奏”这一教育原则及其分化出来的三个阶段,与教育的目的对应起来,通过浪漫阶段的随性自由与教育的无目的性、精确阶段的定向引导与教育让人成为最好的自己和综合运用阶段的自觉自为与人的自我实现三个层次的阐释,可以厘清遵循教育节奏就可实现人自我发展的教育目的这一教育之道,更有益于提升人们对教育目的的深入认识和教育理念建构,从而推动现世教育趋向于人的精神建构之发展。