孤独:破解库切的密码

执着于自传的作家,是源于自满还是源于孤独?库切肯定不是前者.如果真的,每位作家都有自己的密码,那么笔者探求到的破解库切的密码就是孤独.孤独,库切作了表象和深层两个层面的处理.现实层面的孤独包括爱情、亲情的缺席.而精神层面的孤独是更深层的,它表现为无归属感而生的空虚和无法交流而生的焦虑.     

论J.M.库切及列昂尼德·茨普金小说中的陀思妥耶夫斯基形象

试通过解读二十世纪末创作的以伟大作家陀思妥耶夫斯基为虚构人物的两部小说,探讨南非作家J.M.库切及俄罗斯作者列昂尼德.茨普金笔下的陀思妥耶夫斯基形象以及两人寄寓其中的生命情绪、生命幻想、文化情绪、文化欲望,对两部小说的主要思想问题和表达形式题进行深入的思考和阐发。     

J．M．库切：抵制中心的帝国流散者

由于历史和自身经验的原因,南非白人作家库切,面临着一种身份认同危机：从族裔上讲,他属于欧洲,但却对欧洲的意识予以抵制;他虽然同情非洲黑人的不幸,却又无法拥有和进入黑非洲的文化传统,他的文化身份具有明显的混杂性特征,他只能以中间人的身份在历史的移位造成的文化夹缝中进行调适和协商,以期能最终实现消除了种族差异的理想的南非国民身份。     

法学教育的转型与法律硕士专业学位研究生培养模式的探索

随着中国特色社会主义法律体系的形成,我国法学教育面临转型,逐渐彰显其职业教育属性,更重视实践教育,并从注重数量转变为注重质量。在法学教育转型的过程中,我国法律硕士专业学位培养模式面临着一些挑战。要培养高层次复合型、实务型的法律人才,必须从课程设置、教学方式、师资队伍建设等方面着手,使法律硕士教育向着实务化的方向发展。     

The Eros of Counter Education

Erotic Counter Education (ECE) is the educational position of the late Ilan Gur‐ Ze'ev. In ECE Gur‐Ze'ev combines two opposing positions in the philosophy of education, one teleological and anti‐utopian, the other teleological and utopian. In light of this unique combination, I ask what mediates between these two poles and suggest that the answer lies in the concept of eros. Following a preliminary presentation of the concept of eros in ECE, I define it as a form of transcendental cognition that distinguishes between ‘what is to be perceived’, conceptual and human, and ‘what is not to be perceived’, divine and absolute. I subsequently show how the ‘nature’ of this conception of eros permits the establishment of a normative meta‐theory of education that gains its strength from critical theory and counter education.     

我国法律硕士研究生教育的科学发展观

指出了我国法律硕士研究生教育中存在的问题,介绍了国外法学教育的经验,构建出我国的法律硕士研究生教育模式.     

J.M计划

<正> 地球上最后一个人独自坐在房间里,这时,忽然响起了敲门声。“咚咚咚,咚咚咚……”急促的敲门声划破了黑沉沉的夜空,已经没有人的世界一下子笼罩在恐怖之中。屋里坐着的不是别人,正是大名鼎鼎的K博士、联合国科学委员会的首席科学家,他正在为人类的复生计划大伤脑筋呢。听到敲门声,博士不由得害怕起来:“谁在外面?找我干什么?……”一连串疑问像一条蟒蛇把他缠得很紧很紧。     

中国现代性、技术主义迷误及其教育救治

中国的现代性采用的是技术主义的思路。在这一思路之下，以人文陶冶为主要目的的道德教育几乎处于缺席状态，从而使我国陷入普遍的道德危机、精神危机与意义危机之中。应对这些危机的出路，就是通过文化的现代创化，确立起现代的人文价值根基，实现技术主义的教育救治。     

“法本法硕”教育改革的基本思路

培养应用型、实务型的高层次法律人才是我国法本法硕专业学位教育的培养目标,但是,我国法本法硕专业学位教育的现状与培养目标的要求尚存在一定的差距。为此,有必要从法本法硕入学考试方式、课程设置、就业指导等方面进行相应的教育改革。     

诺亚与埃克斯坦比较教育功能理论述评

诺亚和埃克斯坦的比较教育功能理论是在实证主义研究范式的影响下逐渐形成的,并在长期的教育科研实践中走向成熟。他们对比较教育功能的阐述可以集中概括为教育信息的普及功能、教育认识的标准功能、教育规划的决策功能以及教育规律的推导功能四个方面,并呈现出逐级递进的态势,在构建与完善比较教育科学量化研究方法和勾勒比较教育的发展框架上发挥了重要的作用。诺亚与埃克斯坦的比较教育功能理论体系以鲜明的实践导向性为比较教育与教育改革的充分整合提供了科学的参照标准。     

性爱，成就了我一世姻缘（3）

其实,我本身是个比较守旧的男人,妻也是出了名的本分、老实。在我们相识相恋的那段日子,她绝对没有丁点儿挑逗我的意思,也没有妖艳地诱惑我,而我却理智决堤,情欲失控,这只能归结于妻有一种天然的“性感”。深孕于朴素之中,别人也许感受不到,却对我产生了意想不到的魔力。     

The Virtues of Unfulfilment: Rethinking Eros and Education in Plato's Symposium

The purpose of this paper is to explore the nature of eros in relation to a sense of lack in Plato's Symposium. It starts from a sketch of the idea of fulfilment that is often found in the contemporary culture, especially when it is connected to the sense of a good life. The term ‘fulfill’, consisting of ‘fill’ and ‘full’, implies a sense a lack and an action of filling. Filling the lack to the full is the image that is often entertained when a good life, or a good education, is considered. The paper examines the similar image contained in Plato's Symposium, where lack is assumed as the precondition for love. One of the aims for love is to fill the lack; that is, to obtain the object of love. Three speeches in the Symposium, given by Aristophanes, Socrates and Alcibiades, will be discussed in turn. In doing so, three issues, in particular, will be discussed: the sense of lack, the object of love, and the aim for love. I suggest that instead of a straightforward solution to the predicament of love, a better way of understanding Plato's account of love through the three speeches is by understanding it as a dilemma, an approach taken by Martha Nussbaum. Nussbaum argues for Plato's hesitation in following Socrates’ program of the ascent of love, in which the ‘lack‐filling’ is guaranteed. The teacher's role is thus understood in two different ways. It is on the one hand, as the bridge between student and knowledge, and on the other, the revealer of the values of lack. The paper finally adopts a Lacanian idea of ontological lack to supplement Nussbaum's argument, taking up the often neglected values of lack in the Symposium, and its implication for education.