编辑道德自律的现代阐释

编辑工作本身要求编辑站在审视文化成果草创信息和接受社会公众精神文化需求的位置,采取什么样的文化选择态度,坚持怎样的编辑导向,如何使草创品成为高品味的精神产品,这是编辑应当担负的主要社会责任,也是编辑道德自律的重要内容。     

高校学报编辑心理困境的克服

结合新要求分析了高校学报编辑心理困境产生的原因,对此就编辑如何进行心理问题的自我调试进行探讨,以期消除编辑的心理困境,促进编辑的身心健康,以良好的心态、充沛的精力进行编辑工作。     

A rejoinder to Sarangapani and Winch

A statistical relationship between student affect and student achievement is routinely observed—students who like a particular subject also tend to do well in that subject. Theory suggests that the underlying causality is a mutual influence relationship in which affect influences, and is influenced by, achievement. Published analyses, however, usually assume a unidirectional influence—affect influences achievement. To the extent that the latter assumption is an over‐simplification, as theory suggests it is, then current understandings of the importance of affect for achievement are probably in error to some degree. The analyses reported here take a position consistent with theory to model the underlying causality of the relationship between affect and achievement as bidirectional. To this end, the present analyses formulate a non‐recursive structural equation model which specifies affect and achievement as influences on each other. This model is estimated separately for each of 23 nations, 19 of which are members of the Organisation for Economic Cooperation and Development (OECD). All 23 nations participated in the OECD‐sponsored Programme for International Student Assessment (PISA), a programme whose focus is national achievement levels in populations of 15‐year‐olds. The results of these analyses lend support to the proposition that affect and performance exist in a mutual influence relationship, though the nature of this relationship varies between countries.     

Catholic Schools in Scotland: A rejoinder to Conroy

In a recent article in this journal James Conroy presents a spirited defence of the state funding of Catholic schools in Scotland. In so doing he repeatedly but mistakenly presents me as someone who has called for the ending of such funding. He also imputes to all opponents of Catholic schools a basic hostility to Catholicism. In this response, I clarify my position, question the accuracy of Conroy's account of Scottish responses to Catholic schools, identify a crucial difference between sociology and public polemic and then consider the propriety of the state funding of faith schools.     

The Song of the Earth: A pragmatic rejoinder

In The Song of the Earth, Jonathan Bate promotes ‘ecopoesis’, contrasting it with ‘ecopolitical’ poetry (and by implication, other forms of writing and expression). Like others recently, including Simon James and Michael Bonnett, he appropriates the notion of ‘dwelling’ from Heidegger to add force to this distinction. Bate's argument is effectively that we have more chance of protecting the environment if we engage in ecopoetic activity, involving a sense of immediate response to nature, than if we do not. This has obvious educational implications. If Bate, James and Bonnett are correct, then the educational pursuit of (eco)poetic sensibility will, of itself, contribute to education for a sustainable future by grounding human experience in nature; if their assertions are insupportable, and (eco)poetic sensibility does not afford privileged access to a state of nature, then the assumption cannot be made that the development of such sensibility will contribute to education for sustainability. I shall critique Bate's argument from a pragmatic perspective.     

Education for autonomy: a rejoinder to Aviram and Assor

Aviram and Assor try two strategies for rebutting my recent critique of autonomy as an educational aim. First, they argue that my objection to dispositional autonomy fails. Second, they identify and defend a technical sense of autonomy quite different from any that I consider. I show here that there are serious problems with both lines of argument.     

Indigenous Knowledges and native science as partners: a rejoinder

In this response to commentators on our article entitled, How might Native science inform “informal science learning”?, we offer elaboration on the role of Indigenous Knowledges (IK) in informing Native Science. In the response, we argue that IK is not only pertinent to the conversation of Native Science, but that it is a necessary piece in the conversation. Rather than addressing the commentaries directly, we attempt to point to the ways that the commentaries support and challenge our original arguments.