当代精神世界的流浪汉——评《雨王汉德森》对传统流浪汉小说的继承与超越

美国犹太作家索.贝娄的小说《雨王汉德森》是流浪汉文学的经典之作。贝娄通过出生富裕的主人公所经历的一系列冒险的过程中,展现了他复杂的内心世界,突出了其精神层面上的流浪和追求,在保留流浪汉小说艺术模式传统的同时又有创新和超越,成功塑造了一个现代版的流浪汉形象。通过分析作者对这一文学体裁的创新运用表现汉德森的流浪是现代人在物质富足情况下精神困惑,而其最终的解脱和转化显示了作者对这个群体出路的信心。     

War is not a necessary choice——achieving harmony is the real campaign human should take

Through Hosseini's two novels: The Kite Runner and A Thousand Splendid Suns,the author shows us a portrayal of Afghans' life during Afghanistan War in 1970 s.Hence it arouses readers' curiosity to want to know more about the Islamic culture,to see what Islamic women's condition is like under theirculture and to examine the relationship between terrorism and Islam,ifsupposed there was one.This paper will take a brief look into the two questions above,and will seek for answers for some doubts about Islam.After seeing all those endless wars andthe life for war victims,what is the real meaning for human to fight against each other? At the end of this paper,it tries to answer that,too.     

What do Parents Mean when they Talk About ‘Discipline’ in Relation to their Children's Schools?

We interviewed 28 parents who had at least one child who had just finished compulsory schooling in the state sector. We asked them about their choice of school and their experience of compulsory schooling for their child. Discipline was a key element in their responses. We analysed the data to elucidate the different ways in which ‘discipline’ was of significance for these parents. We examined why they talked about discipline in this way. These included reference to employability, a concern for the ‘moral order’ and the maintenance of adult authority. We attempted to understand what was being said by seeing it as embedded in their way of life. Power relations between adult/child and resulting from social location were relevant to this understanding.     

人的政治观研究－西方政治思想史的一条主线

人类有史以来的社会实际上也就是所谓政治社会。生活在政治社会的人具有政治性质，即天生要过政治生活，如何解决人类政治生活中的种种难题，如何改善人类的政治生活，提高政治生活的质量，就成了思想家们考虑的一个重要问题，于是就产生了所谓政治思想，在从古至今的政治思想中，不难看出一条主线，即人的政治观研究，这种研究旨在解决诸如人为什么要过政治生活，人以何种方式参与政治生活，人在政治生活中具有何种地位，如何在人群中实现统治与被统治的分野等问题。     

生命的诞生与毁灭

人的个体生命通过＂人生＂而被＂演绎出来＂,这种＂演绎＂又显现和凝聚为种种＂人生境界＂。这里,生命的诞生与毁灭,获得与放弃都从不同视域的维度和向度中诠释着生命本身的意义与价值。生命的诞生与毁灭,获得与放弃又通过具体的途径而呈现出来,升华为人的某种＂情怀＂。这正是每个人所必然持有和显现的＂生命的样式＂。它构成＂生命的容颜＂。我们每个人都走在人生的边缘,既有人生的渴望,也有人生的困惑,更有在人生与命运的纠缠中难以回避与言说的有关＂人之为何＂的反思与追问。     

100 Ideas for supporting pupils with ADHD/Behavioural,emotional and social difficulties: a guide for the early years

It can be argued that our contemporary view of the world is not at all based on ‘objective’ observation of ‘what is out there’, but rather the result of the application of existing mental frameworks and ways of seeing to the world around us, including the world of human beings. Goethe's way of seeing recognizes the special relationship that exists between parts and wholes, so that, rather than being built up of parts, wholes are indeed non-unified wholes which are fully reflected in the parts. Each part is, as it were, one particular manifestation of the whole. My purpose in this paper is to begin to explore Goethe's way of seeing as a tool for new insights into education and to do so by looking at the area of inclusion. Inclusion is a good place to start exploring because it is so obviously based on a notion of parts and wholes. For example, it is based on particular notions of what classes and schools as wholes should look like in terms of their parts: student population, achievement, assessment, curriculum, etc. Thus, examining inclusion from a Goethean perspective may provide new opportunities for thinking about and dealing with exclusion.     

生命教育：学校教育的题中应有之义

当下的教育在重视“何以为生”之时,却忽略了“为何而生”这样一个终极的教育目标。对物质追求的迷失和生命意义的缺失,生存压力的增加和生活意义感的消失,人际关系的淡薄和孤独感的产生,功利主义对教育的统治和理想信仰价值的弱化,我国特有的忌讳死亡的观念等,使得生命教育在当前的学校教育中亟需重视。生命教育的目的就在于引导学生珍惜生命、敬畏生命、欣赏生命和感悟生命的意义。通过建立生命至上、生命平等的科学生命观,开设生命教育课,让学生在生命情境中体验生命的宝贵和力量,把生命教育置于丰富多彩的活动之中,对学生实施生命教育,以期达到生命教育的目的。     

价值共同体与环境义务

内在价值与系统价值是人类环境义务的必要前提,但依据这两个概念并不能直接得出人类的环境义务。人类的环境义务植根于人类在不同的价值共同体中的关系。文章通过对人类生存于其中的社会共同体和生态-社会共同体的分析,揭示了人类中心论与非人类中心论的两种片面性,阐明了人类既对自己的同类负有环境义务,也对生命物种负有环境义务。     

六朝送别活动中的集体赋诗

送别之际的集体赋诗是六朝最为突出的文学现象,金谷集作诗、九日从宋公戏马台集送孔令作诗与饯谢文学离夜赋诗则是这一现象的三个代表。这种文学现象的产生,与六朝时期文人集团、文人生命意识的自觉、集体创作现象的蔚然成风有着密不可分的关系,因而具有重要的诗学意义和研究价值。     

生态自然观何以确立——从《判断力批判》对机械自然观的批判出发

自然观的演变历程反映了人与自然关系的变迁以及人对自然的价值意义的反思。自工业革命以降,以机械自然观为指导的人类活动对自然环境所造成的破坏迫使人们对这种以唯科学主义为思想内核的自然观进行反思。而康德在《判断力批判》里对这种唯科学主义的机械自然观的＂批判＂,对我们建立新型生态自然观具有十分重要的理论指导意义。而这种新型的生态自然观的建构是以生态审美为起点的。     

On being a slow reader: psychoanalytic reading problems in Ishiguro's Never let me go

A novel can teach us about our act of reading. Ishiguro's Never let me go is analysed as an occasion for thinking about reading as an allegory of psychic development. Drawing on the work of Melanie Klein and Hannah Arendt, my psychoanalytic reading explores the discord between the signifier and the signified, seeing this conflict as belonging to language, development and social thought. I analyse the slow events of reading to illustrate two irresolvable conflicts animated and transferred onto the scene of reading: encountering what is illegible yet impressive in psychical reality and putting these impressions into language to speak and write about what is ambiguous and unknown in external reality. I suggest this novel of education may be read as a commentary on the internal world of object relations, where Ishiguro's characters stand in relation to our affective representations.     

Be Ready To Change——A New Interpretation of “Who Moved My Cheese”

to state the theme that"sometimes,things change and they are never the same again,this looks like one of those times.That's life,Life move on,and so should we"Dr Spencer Johnson depict a story about change in a maze where four amusing characters look for"cheese"—cheese being a metaphor for what we want to have in life,whether it is a job,a relationship,money,a big house,freedom,health,recognition spiritual peace,or even an activity like jogging or golf.Each of us has our own idea of what cheese is,and we pursue it because we believe it makes us happy.If we get it,we often become attached to it.And if we lose it,or it’s taken away,it can be traumatic The maze in the story represents where you spend time looking for what you want.It can be the organization you work in,the community you live in,or the relationship you have in your life.     

教育要重构人的价值世界

现代社会是一个多元文化并存的社会,大众文化走俏、消费文化泛滥,受其影响,人的价值世界日趋平面化、世俗化。人是价值存在,对人生幸福和美好生活的追求是人的本性需求。好的教育必然涉及人的精神品质、关注人的价值世界,它承担着帮助和引导人进行价值探寻、价值决断、价值追求和价值生存的任务,承担着引导人学会过美好生活的职责。     

动物化·生与死·符号化——解读《生死场》中人物的生存状态

萧红的《生死场》中写出了一群人在乡村中动物式的无意识生活,他们身上体现更多的是动物的＂本我＂生存,被本能的欲望和需求所驱使,无论是亲人还是夫妻之间,他们都在人的文明之外呈现非人的状态。作品中的人物生命意识很淡漠,于是作者尽力地用死去唤醒活着的人,妄图给他们还原一个＂人＂的称谓,但最终却将生写成了死,让生命在死亡紧紧的跟随中遗失。作为经历了太多坎坷的女性,萧红看到女人的平面存在是因为男人首先将女人当成工具当成符号来对待,于是她将男人也最终符号化,抹平了男女之间的性别差异。而生命也因为生的缺失和死的绝对存在变成了一种符号,最终人也变成了符号。     

张东荪的人生观

张东荪认为人生观是以宇宙观为基础的 ,我们的宇宙是由无数架构相互套合、互相交织而成的一个总架构。人的价值便是追求人生在宇宙中有较实在、较进步的地位。人是事实和价值的统一 ;科学亦能亦不能解决人生。人欲并不是无足轻重的 ,我们只能化它、移它 ,而不能绝它 ;人之相忘于社会正犹鱼之相忘于水。凡人皆不朽 ,不朽只是指其人对于宇宙人生的进化所贡献的影响大小、广狭而言 ;人之一生只是一个理智的实现而已 ,人应该充分发挥自身的理智 ,理性地生活 ,努力把无目的的自然生活改变为有目的的理想生活。     

Defining 'special needs'

Policy, research and practice in special needs education are inevitably determined by our conceptions of ‘special needs’ and our understanding of that phrase. There is a distinction between (1) the meaning of the phrase (the linguistic equivalent of ‘special’ and ‘needs’) and (2) the criteria of application (what is to count as a special need). Both (1) and (2) are here explored, and it is shown that both depend ultimately on value judgements about what is important or desirable in human life and not just on empirical fact. Those concerned with the theory and practice of special needs have to face the task of clarifying, and defending, the value judgements on which their work relies.     

隐私和世间观念:中国大陆与日本之比较

日本人对于我们所生活的这个世界有着一系列共同的看法,可以称之为基于世间的看法。这些基于世间的看法与人们对隐私、社会主流问题以及包括互联网在内的各种传播媒介等的态度有着极大关系,而这些基于世间的看法似乎是受到了以佛教、神道教、儒教、对自然的宗教解释和对良好的人际关系的确定以及崇尚心灵的纯洁与真诚等为基础的传统文化或本土文化的影响。在中国内蒙及大陆其它地区和日本的研究,结果显示中国人的观念中存在着（类似于）基于世间的看法。来自中国的数据中也发现了世间观念与隐私之间意义重大的联系。理解中国人和日本人对于隐私的看法,不能与根植于一个共同的观念世界的传统价值或态度割裂开来,基于世间的观点在这个共同的观念世界中起着重要的作用。     

特殊教育何以关涉特殊儿童生活

特殊教育价值必然存在于特殊儿童生活的目的性之中。特殊儿童独特的生活意义就是在补偿缺陷这一现实生活事实之中展现着生命存在,又在超越缺陷这一可能生活的理想之中生成自我完善、创造的无限意义。特殊教育具有对特殊儿童现实生活匮乏性的补偿、改造和批判引领作用,以及超越缺陷、敞开无限发展潜能的终极关切价值。特殊教育对特殊儿童生活的影响主要是基于教育主体间对生活意义的精神关怀关系,要遵循意义世界自我内在生成和建构的逻辑,通过对特殊儿童特殊需要的引导和满足,促进他们自我选择和设计、创造可能生活。     

Is it Possible to Live a Philosophical,Educational Life in Education,Nowadays?

I consider if and how far it is possible to live an educational philosophical life, in the fast‐changing, globalised world of Higher Education. I begin with Socrates’ account of a philosophical life in the Apology. I examine some tensions within different conceptions of what it is to do philosophy. I then go on to focus more closely on what it might be to live a philosophical, educational life in which educational processes and outcomes are influenced by philosophy, using examples taken from published sources and from conversational interviews with philosophers carried out by myself with Kenneth Wain, Bas Levering and Richard Pring. I then outline the directions of current European policy for Higher Education. Finally I discuss how far current policies and trends leave room for doing philosophy of education, concluding that it is possible, but only for individuals who are very much in sympathy with current policy trends or who are creative in constructing smoke screens.     

生死观上的人类智慧－中西古代哲学关于死亡之于人生意义的比较

人们对死亡或死后灵魂的看法会对人生的价值观产生重要影响,西方哲学多以灵魂不死的假设作为其人生哲学的根本支柱,以引导人类的行为向善,原子论者虽然例外,但其伦理体系并不健全,比较起来,中国古代儒家哲学在这方面表现出高超的智慧,它抛开灵魂问题不谈,只关注于此岸世界,把人生价值等同于现世的功业,却同样可以达到“勇者不惧”的人生境界,死亡问题是人生哲学的第二个主题。