Mate,you should know this! Re-negotiating practice after a critical incident in the assessment of on-job learning

This article examines a critical incident during research investigating a new assessment system for on-job learning in carpentry. The system was designed to establish clear relationships between supportive learning environments and purposeful, professional assessment of learners’ progress through “naturally occurring evidence” on the building site. However an unfortunate set of circumstances produced an assessment “perfect storm” for a training advisor’s workplace visit. It provoked distress and disquiet for all the people involved: the apprentice, the employer, the training advisor/assessor, the moderators, and the researcher. The article frames the incident as a catalyst for critical reflection and shared learning. It argues that certain features in the system, including an on-job assessment community of practice based around “social moderation” of assessment judgements, helped create both the critical incident and the subsequent renegotiation of practice and realignment of relationships.     

Let’s be critically honest: towards a messier counterstory in critical race theory

This paper utilizes tools of critical race theory to interrogate the racial politics of the everyday. The authors contend that this type of critical policy analysis can yield understandings of/about the world that are too often silenced or ignored altogether. This paper argues that critical race theory does not aim to tell a “truer” account of reality, but a more honest one. Therefore, critical race scholars need not ask permission – nor seek forgiveness – for their counterstories, but hold themselves accountable to communicate stories and narratives that are not only honestly critical, but critically honest.     

人类学释“礼”之初尝——《〈仪礼〉与〈礼记〉之社会学的研究》再探

通过评述李安宅对统领中国传统的"礼"之社会科学研究,表明无论从对"礼"的去神圣化,到"礼"与"礼教"的区分,还是从"世俗"/"神圣"二分,到"信仰"与"宗教"二分,无不显露人类学的质性。参照李先生学术生涯,结合方家的观点,认为"‘礼’即是人类学的‘文化’"得以贯彻。进而得出更进一步的解读,即"礼"乃是用以巩固社会的秩序与结构。     

Toward a critical rhetoric of risk communication: Producing citizens and the role of technical communicators

In this article, we build on arguments in risk communication that the predominant linear risk communication models are problematic for their failure to consider audience and additional contextual issues. The “failure”; of these risk communication models has led, some scholars argue, to a number of ethical and communicative problems. We seek to extend the critique, arguing that “risk”; is socially constructed. The claim for the social construction of risk has significant implications for both risk communication and the roles of technical communicators in risk situations. We frame these implications as a “critical rhetoric”; of risk communication that (1) dissolves the separation of risk assessment from risk communication to locate epistemology within communicative processes; (2) foregrounds power in risk communication as a way to frame ethical audience involvement; (3) argues for the technical communicator as one possessing the research and writing skills necessary for the complex processes of constructing and communicating risk.     

Distributed writing as a lens for examining writing as embodied practice

The author argues for a reinvigorated focus on writing “as material, corporeal action” and proposes a framework of “distributed writing” through which to enact this focus. This framework highlights writing’s simultaneously material and embodied nature and can help scholars further examine and understand interactions among tools, artifacts, and writing bodies. Continuing to study writing “as material, corporeal action” is necessary as 21st century tools for writing continue to change.     

When Fact Conceals Privilege: Teaching the (Shared?) Reality of Disability

Disability studies in education scholars have discussed the need to engage students, and certainly preservice teachers, in critical discussion of disability as a concept. To better understand what such critical discussion entails, Ashley Taylor examines the pedagogical implications of promoting an understanding of disability as a shared experience of being human. In particular, Taylor is concerned with how the appeal to a shared experience of disability (which she calls “the shared reality view”) might contribute to or impede students' development of critical attitudes toward ableist social and educational practices. She describes two chief limitations of the shared reality view and argues that these complicate efforts to teach about disability in ways that avoid reinforcing students' existing beliefs. Taylor concludes by offering a pedagogical framework that retains valuable aspects of the shared reality view while avoiding its limitations.     

Enhancing transfer of learning through post-course reflection

Abstract

This article investigates how a structured post-course follow-up reflection activity affects the depth of reflection and facilitates the transfer of learning. The research is reflective, based on the findings from the Action Learning Management Practicum, a 3^rd year paper at Massey University, New Zealand. The initial reflections at the end of the course generally went no deeper than students “noticing”, or “making sense” of the experiences. With the benefit of distance and time away from the course, the students' reflection was deep and insightful. The findings suggest that the post-course reflection activity enables participants to “make meaning” from their experiences with the benefit of time and distance from the initial post-course reflection, thus enhancing the transfer of learning. The article argues for an extension and adaptation to Kolb's “Experiential Learning Cycle” model in relation to the time of reflection based on the empirical evidence provided.     

再释刘勰《文心雕龙·体性》中的“公干气褊”

对于《文心雕龙·体性》篇中“公干气褊”的解释,注家们不甚一致。笔者通过比较分析前人的解释,提出自己的看法,以供大家商榷。这样更有利于对刘桢个性的理解及其文本的解读。笔者通过文字学的解释及历史的考察,认为“公干气褊”理解为个性出类,跨俗不驯,较接近本意。     

From a Language to a Theory of Resistance: Critical Pedagogy,the Limits of “Framing,” and Social Change

In this article, Rebecca Tarlau attempts to build a more robust theory of the relationship between education and social change by drawing on the conceptual tools offered in the critical pedagogy and social movement literatures. Tarlau argues that while critical pedagogy has been largely disconnected from its roots in political organizing, social movement literature has shifted away from a theory of educational processes within movement building. Specifically, she suggests that the currently dominant “framing perspective” in the social movement literature is incredibly limited in its ability to analyze the pedagogical aspects of organizing. Conversely, while scholars of critical pedagogy are extremely convincing when critiquing U.S. schooling, the field is weaker when theorizing about how teachers using critical pedagogy can link to larger movements for social transformation. Critical pedagogues need more organizational thinking and social movement scholars need a more pedagogical focus. Tarlau suggests three conceptual frameworks for moving forward in this direction: the notion of social movements as pedagogical spaces, the role of informal educational projects in facilitating the emergence and strength of social movements, and the role of public schools as terrains of contestation that hold the possibility of linking to larger struggles for social justice.     

Contra Aquam Remigare*: Reimagining Humanistic Paideia Through Comparative-Historical Analysis of Education

This article attempts a reading of Andreas M. Kazamias’s work and method as a persistent and firmly grounded attempt to “go against the tide” of an empirical/instrumentalist comparative education and toward a “modernist episteme.” Kazamias has been explicitly critical of the social-scientific-cum-positivist comparative education, while at the same time acknowledging the limitations of the traditional historical-philosophical-humanistic approach. His “revisionist” comparative-historical analysis seeks to combine history with social science toward an “anthropocentric” comparative education, “concerned with the great problems—political, social but also ethical—which ‘mankind’ faces.” Consistent with his rejection of instrumental/“techno-scientific” approaches to comparative education, Kazamias argues for a promethean humanistic education (i.e., paideia, liberal education, culture générale, bildung) cultivating the soul and the mind, aiming at both the Platonic/Socratic psyche and the Aristotelian phronesis.     

褚少孙研究三题

褚少孙主要在三个方面续补《史记》：重大政治事件、重要人物与占卜龟策。褚补材料来源广泛,具有相当的史料、文学、语料价值,尽管如此,班固总体上对褚补抱有怀疑;在天命观上,褚少孙提出了“鬼神不能自成,须人而生”的进步观点,进而否定了“无父而生”的神话传说,将“无父而生”与“天命”联系起来,认为“天命”就是“以其先之有德”“泽流后世”,“无父而生”的传说实质上是天命降临的征兆,象征可以继承乃父的德泽;在人生观方面,褚少孙不否定人们追求荣华富贵的心理,而是认为一旦“立名当世”,需“持满守成”“知进知退”;政治倾向上,褚少孙尊崇汉武帝,认为汉武帝雄才大略有远见;主张朝廷任命官员要选择通经术、直言极谏之人。     

融合古今立定我法——从梅清三方印文观其画学思想

明末清初的宣城,文人荟萃,尤在诗画领域,不乏俊杰,诗史、画史广有记载,绚烂夺目。梅清作为其中的代表,本以诗歌彰名,因擅画学,独立面貌,被时人尊为宣城画坛领袖。考察梅清的画学成绩,不独笔墨“盘礴多奇气”,題诗、跋画,亦有丰富的思想呈现。总括起来,盖由他的三方印文所传达,即“古人在我”、“不薄古人爱今人”和“我法”。梅清师古人,厚今人,古今笔墨皆为“我”用,综众家法窍,合作出他的清淡若影、松秀奇绝的山水视界。     

Globalisation and Its Malcontents: In pursuit of the promise of education

In the course of exploring critiques of globalisation, this essay will focus on two postures—each with its range of arguments—that have emerged as alternatives to globalisation, namely, the delinking position and the subverting position. The first argues for standing “outside” of globalisation and its educational cultures and apparatuses. It brings together positions found in black feminism (as in the work of Audre Lourde), various religious, cultural, and ideology-centred approaches such as Islamic education and Afrocentric education, and critical dependency theorists such as Samir Amin, all of whom argue in one way or another for delinking the “South” from the “North”. The second argues for working “inside” the globalised world. This posture, represented by an eclectic group of philosophies and approaches that span radical constructivism, different versions of multiculturalism, and, on the left, old and new interpretations of Marxism, argues variously for developing more authentic and relevant pedagogies and for making a case for mobilising social structures behind political efforts to change the curriculum. The direction that this essay will take, in the course of critiquing these “outside” and “inside” postures, is to argue that neither is sufficient, by itself, as a reply to the assimilative and exclusionary impulses of the form of globalisation that dominates the world today. It is suggested, instead, that a way towards an alternative imagination to the hegemonic culture of globalisation lies in exploring the relationship between an engaged “inside” and “outside” view.     

Accounting for – and owning up to – the messiness in cross-cultural/linguistic qualitative research: toward methodological reflexivity in South America’s Internet cafés

The author, a polyglot and world traveler, who lives and breathes multiculturality, examines her own contextual and methodological reflexivity while conducting fieldwork to explore youth’s public Internet use (in Internet Cafés) in Brazil, Argentina, and Chile. Although the process of conducting (qualitative) research is known to be non-linear, messy, complex, and unpredictable, many published research articles still convey data collection, analysis, and even findings in an orderly and uncomplicated fashion. In this paper, the author joins other scholars to call for greater transparency about the “messiness” of the process, and the meaning-making across linguistic/cultural/social borders, and argues that there should be more acceptance toward the ambiguities inherent in our research “findings.” Drawing from the work of hermeneutic philosopher, Hans-Georg Gadamer (1900–2002), the author claims that “fusion of (hermeneutic) horizons” in cross-linguistic/cultural research requires that researchers maintain an active, critical presence in the field and beyond, as well as continuous attention to contextual and methodological flexibility and reflexivity. Finally, the author offers some practical suggestions on conducting fieldwork to researchers planning to conduct cross-cultural/linguistic qualitative inquiry.     

卢卡奇形式符号美学思想在中国的传播与接受

卢卡奇不仅是一位现实主义理论家,更是一位马克思主义形式符号美学家,其形式符号学美学在中国的接受经历了从“对立批判”到“对话论争”、从“不自觉”到“自觉”接受、从“多元解读”到“反思建构”的曲折本土化过程,建构了“现代形式悖论”“审美反映符号机制”“结构范式的总体性”“形式的历史哲学”等丰富的本土化命题,在多元、开放的文化现代性语境中,引导中国马克思主义文论走出了与形式主义文论敌视的误区,促进中国马克思主义文论的符号学维度审思,为构建中国马克思主义符号学话语体系注入了新的活力。     

湖州时期陆羽与文化名流交游考

陆羽作为一个文人、茶人有着广泛的交游圈子。文献资料显示陆羽一生交游的文化名流圈人物大部分集中在湖州生活时期,人数达上百人之多。他交游相善的人物,大致可分为"文人士大夫"和"隐逸方外人士"两类。陆羽在湖州与唐代文化名流圈人士的广泛交游,彰显了他的价值观和行为取向,既满足了他作为世俗生活中社会人的情感需要,又使他获得了精神上的归属感。     

R.S. PETERS AND THE CONCEPT OF EDUCATION

In this essay Kelvin Beckett argues that Richard Peters's major work on education, Ethics and Education, belongs on a short list of important texts we can all share. He argues this not because of the place it has in the history of philosophy of education, as important as that is, but because of the contribution it can still make to the future of the discipline. The limitations of Peters's analysis of the concept of education in his chapter on “Criteria of Education” are well known. In the chapter on “Education as Initiation,” however, Peters offered a synthetic sketch of education that, Beckett argues, points us toward a more comprehensive definition of education, one which, he maintains, can be accepted by all philosophers, regardless of the tradition they work in.     

从“和而不同”看周代的政治体制

"和而不同"的思想观念产生于先秦时期,它是周代政治体制在哲学上的反映。周代既不是原始氏族社会,也不是中央集权、君主专制的国家,而是"宗法封建社会"。它表现在:周代通过逐层分封,形成了一个个等级,每个等级的大宗和他们所统率的小宗一起,形成了一个个等级君主。大宗以族权加强统治小宗,同时小宗对大宗的权力又有一定的制约作用。周代已脱离了原始的氏族社会,但又不是恩格斯所说的"国家",而是处于"早期国家"时期。这反映在政体上就是周代是一个由民主政体向专制政体过渡的"有限王权"时代。     

“言说困境”的消解与“言说方式”的确立——林纾在杭州期间的翻译转向

1899至1900年,在杭州谋生的林纾出版了首部译作?巴黎茶花女遗事?,与魏易合作完成了?黑奴吁天录?的翻译并为?译林?杂志作序。这对林纾的翻译和人生走向产生了巨大影响。受益于杭州地区的同乡社交网络,林纾依靠?茶花女?的出版摆脱了困扰其多年的“言说困境”并获得巨大的士林声望。与此同时,受当时学术风气的影响及“助译”等现实条件的制约,为了更好地言说己见,林纾关注的翻译对象渐由西方政史著作转向小说。在杭时期是林纾翻译的重要转折,也为其后来的人生路径埋下了伏笔。     

An Archetypal Phenomenology of Skholé

In this essay David Kennedy argues that children represent one vanguard of an emergent shift in Western subjectivity, and that adult–child dialogue, especially in the context of schooling, is a key locus for the epistemological change that implies. Following Herbert Marcuse's invocation of a “new sensibility,” Kennedy argues that the evolutionary phenomenon of neoteny — the long formative period of human childhood and the paedomorphic character of humans across the life cycle — makes of the adult–child collective of school a primary site for the reconstruction of belief. After exploring child–adult dialogue more broadly as a form of dialectical interaction between what John Dewey called “impulse” and “habit,” Kennedy identifies three key dimensions of dialogic schooling, all of which are grounded in a fourth: the form of dialogical group discourse called community of philosophical inquiry (CPI), which is based on the problematization and reconstruction of concepts through critical argumentation. As a discourse model, CPI grounds practice in all of the dialogic school's emergent curricular spaces, whether science or mathematics, whether literature, art, or philosophy. Second, CPI opens a functional space for shared decision making and collaborative governance, making of school an exemplary model of direct democracy. Finally, CPI as a site for the critical interrogation of concepts encountered in the curriculum (such as “alive,” “justice,” “system,” and “biosphere”) and as a site for democratic governance leads naturally to expression in activist projects that model an emergent “new reality principle” through concrete solutions to practical problems on local and global levels.