“新怨恨”的新质与“新怨恨”理论的界定——“新怨恨”理论研究系列论文之七

"新怨恨"理论是中国人面对世界生存竞争时在中国现代性转型过程中产生的一种心理情感体验,它摈弃了尼采的强权立场,割弃了舍勒的毒怨体验,具有强大的重构能力与创造欲望,也是一种关于现代文学评论的批评理论.     

古东方文化与古西方文化的怨恨主题学概述

通过梳理古阿拉伯、古印度佛教、古希腊的恩培多克勒、柏拉图、亚里士多德等人,以及中世纪的基督教和古罗马奥古斯丁等人的怨恨理论思想,寻找资源以进一步建构“新怨恨”理论.其意义首先是能够把怨恨体验放在世界另外两大文化体系佛教文化与基督教文化中去考察,从而打破中国文化封闭体系,与世界文化对话;其次是能够溯本清源,考察到怨恨情感体验在西方古代最早的哲学方面的探究;最后是发现了研究怨恨情感体验的地方都同时触及到了对于爱的研究.     

人文关怀与学校教育

人文关怀是马克思主义哲学追求的价值目标。人文关怀是社会发展的要求。人文关怀是基础教育的应有之义。学校教育必须把人文关怀当作自己的使命，在此基础上深化学校改革。     

Bodily Regulation and Vocational Schooling

Since the late 1980s, young women in South Korea (hereafter Korea) have had to satisfy certain physical requirements in order to gain low-status clerical jobs in larger corporations. This article analyses the impact of these physical requirements on commercial high school education and the subjectivity of the female students. The discussion revolves around three main issues: (1) the socio-economic contexts in which large companies have come to demand certain physical characteristics of lower status female clerical workers; (2) the responses of commercial high schools and female students; and (3) the theoretical implications of this study.     

Towards Inclusive Schooling

Mel Ainscow, Professor of Special Education at the University of Manchester, is the third of the new professors to articulate his views on the future of special education as the millennium approaches.
He speculates on some of the reasons for the apparent lack of overall progress towards a more inclusive school system in order to identify some possible ways forward.     

端木蕻良:革命征途上的复杂怨恨

怨恨是革命的动力与源泉,端木蕻良认为憎恨是战斗的火源,其小说中的怨恨模式首先体现在社会革命建构中的阶级怨恨,包括农民对地主阶级的怨恨以及地主后代对前辈与时代的怨恨;其次是家族革命建构中的家庭怨恨:怨地主在社会上是作为统治者的剥削阶级,恨地主在家里是作为统治者的专制家长.     

Schooling,Morality and Race

Abstract

In this paper the authors examine the nature and significance of the interface between race, culture and morality and the implications for the classroom teacher in relation to schooling generally and moral education in particular.

They argue that morality is circumscribed by the culture(s) from which it derives and within which it operates. It is therefore, impossible to consider one without the other. The same applies in relation to race and culture and similarly to the holism of race, culture and morality.

Having argued that culture in Britain has been increasingly racialized, they make the case for an anti‐racist approach to moral education which debunks the racial baggage from contemporary conceptions of morality.

They finally argue that since teachers, like pupils, bring their own values and perceptions with them to school, teachers need to acknowledge this and respond positively within the context of a ‘multi‐ethnic’ Britain.