理性语言批判——对“美是什么”的反思

人类理性语言是呈“递阶秩序”的结构,所谓最高概念都是假定的,是在无可奈何的情况下制定的。如果我们一定要用一种肯定的方式来回答,那就只能是绝对无或者“真空”。而所谓“中介性”概念,我们通常的解释和定义,其实都是近似值。所谓“是”或者“有”其实都是“不全是”或者“不全有”。表语永远无法和主语相符合或者相一致。此外,“这是什么”“那是什么”乃是一种“不知之问”,而像“美是什么”“艺术是什么”等问法,其实是“明知故问”。柏拉图的“美是什么”的命题,其答案就是“美本身”,而几千年来,与其说这种提问是一种误导,还不如说是后人对他的误解。     

小说，请别拒绝崇高——20世纪末小说现象研究之二

在我们迈入新世纪的门槛，走向世界学之林时，绝不能丢掉中国学传统的人精神——崇高。否则，与世界学的接轨与融通无异于邯郸学步、东施效颦，无异于吞噬小说固有的美质和吸引力，最终将小说引领到它的末路。     

期待可能性初探

期待可能性指行为人在行为当时做出合法行为的可能性。如果行为在实施行为当时的具体情况下,无选择合法行为的可能性,那么,即使行为人能认识行为的违法性,对行为人也不能给以规定的非难。期待可能性理论正是从“法律不强人所难”的精神出发,体现刑罚的人性基础,把最好的社会政策上升为最好的刑事政策。     

13 A Solicited Letter

Recently we received this letter entitled "Zheng wen." The writer is Xu Mumin of Middle School No. 2 in Dezhou, Shandong. The letter contains such statements as, "Latin writing is not our national product"; if we use the Latin alphabet "we will be fighting the world for Latin writing," "surrendering our teachers," "unable to face our ancestors," "unable to face our descendants."… The writer has piled up insult and filth without restraint; it would appear that only he is a "patriot." But, we believe that many of you readers can answer correctly the questions of how one is a genuine patriot and what genuine patriotism is in writing reform, and we are publishing this "solicited letter" by Xu Mumin for you.     

实践本体论及其辩证法内蕴

马克思哲学实践本体论认为,人类世界的本体是“自由自觉的生命活动”,它不是恒定的、预成的,而是动态的、生成的,自然界、社会和人就是在人类的实践活动中不断地生成的。生存论的实践本体论内蕴着马克思的辩证法思想．以联系和发展为总特征的辩证法理论的本体论基础就在于人的生活实践之中。辩证法既不是单纯的主观辩证法,也不是单纯的客观辩证法,而是人的生命活动的辩证法。     

论邓小平的辩证法思想

“照辩证法办事”,是邓小平哲学思想的一个重要方面。邓小平辩证法思想的基本精神,是达到十认识世界与改造世界的统一;从思想方法上要求“按客观规律办事”;从领导方法上提倡在实践中试验与探索。这是我们进行社会主义现代化建设,开拓马克思主义新境界的锐利思想武器。     

人性视域与教育之道

人性假设是教育理论的立论之基,有怎样的人性假设,就会有什么样的教育理论。在现实教育中,往往以物性逻辑来认识人及其教育世界,人等同于物件、器具。以物性代替人性,是现实教育之惑,诠释的是教育中人性之事实如何。人性解放是教育所应秉承的理念与价值追求,是教育之道,诠释的是教育中人性之应当如何。因此,我们应建基于人性假设,认识教育之惑,从对人的贬抑和控制中走出来,达至人性解放,实现教育之道。     

葛兰西知识分子思想的再审视(续)

六、外部的问题 跳出葛兰西的文化思想,受意大利20世纪20、30年代法西斯主义兴起的制约,葛兰西把对"反经济主义"[1][2](P165)的持续关注作为理解马克思文本的方式之一.他在开展这项工作时提出了五个问题,现今这些问题还能激发人们对于批判性的有机知识分子的寻求吗?这一问题对于马克思主义者和受马克思主义解释方式影响的人来说,是十分重要的.     

The Revolutionary Party in Gramsci's Pre-Prison Educational and Political Theory and Practice

While most of Gramsci's party work is well known to education scholars of Gramsci, and the educational aspects of his writings have been repeatedly analyzed, what remains a constant in education-based Gramsci studies is the nearly universal minimization of this work for what it was, namely party work. For Gramsci, it would have been unthinkable to consider this work outside the framework of a revolutionary party. Yet, for contemporary educational scholars it seems unthinkable to consider Gramsci's work within the framework of a revolutionary party. The goals of this article are to outline Gramsci's interrelated conceptualization of the roles of the revolutionary party; the nature of education within and by the revolutionary party; and the aims of party education. For considerations of space, I limit this analysis to Gramsci's pre-prison praxis, the period of his active militancy in the PSI and the PCI. I conclude the article with what I consider to be lessons with continued relevance from Gramsci's praxis for the socio-political economic context faced by today's radical educators.     

Global English, Hegemony and Education: Lessons from Gramsci

Antonio Gramsci and his concept of hegemony are often invoked in current debates concerning cultural imperialism, globalisation and global English. However, these debates are rarely cognizant of Gramsci's own university training in linguistics, the centrality of language to his writings on education and hegemony, or his specific engagement with language politics in his own day. By paying much greater attention to Gramsci's writings on language and education, this article attempts to lay the groundwork for an adequate approach to the current politics of global English.
While Gramsci may have left formal education and his studies in linguistics at Turin University as a young man to become a full time journalist and political activist, he certainly did not 'jettison' his study of language as is commonly implied. It has been widely accepted that Gramsci had an expansive conception of education which would curtail any suggestion that 'education' must be limited to formal schooling or university. Likewise, this article demonstrates the importance of Gramsci's lifelong analysis of language, its role in education and the development of hegemony. It argues that Gramsci's writings on language policy in Italy, specifically la questione della lingua [the language question] and his concern with linguistics, are an integral part of his approach to education and hegemony.     

艺术与革命——论恩斯特·布洛赫具体的乌托邦

布洛赫要求重建作为解放与革命理论的马克思主义,他发现人的希望、梦与美好未来的理想等事件是对一个自由的、非异化状况的预言,"尚未"逻辑揭示出当对宗教、艺术等意识形态展开批判时,并不仅仅意味着解蔽与祛魅,它同时意味着显露与发现蕴藏其中的革命潜能。布洛赫对革命主观条件重要性的强调,可以看做是对客观经济决定论的马克思主义的反拨。他借助具体的乌托邦范畴成功地将马克思主义的"暖流"与"寒流"、社会主义长远目标与近期目标紧密结合在马克思的革命事业当中。     

张载人性论思想诠释

张载的人性论新说,是对以往人性论战的一个批判性总结.他断言"性于人无不善",是对孟子性善论的继承;断言气质有善有恶,是对荀子性恶论有条件的吸收.他既肯定了人性本善,又解释了不善的来源.他依照由天而人、本天道以推人事的逻辑进行人性论建构,将超形绝象的太虚本体作为"至善"的"天地之性"的根源,这样就突出了太虚的天道本体地位,弥补了汉唐儒学气化宇宙论的不足.张载的人性理论将道德价值的超越本体与人性的现实层面统一起来,大大拓展了对人性问题的解释空间,对以后儒学史上的人性理论产生了深远的影响.     

非物质文化遗产与“物质”的关系——以民间传说为例

民间传说作为非物质文化的形态之一,其产生和传播明显依附于某些物质形态,缺少“物质”的客观基础,传说便无从生发和建构。因此,理解非物质文化遗产的“非”,不能绝对化。非物质文化遗产和物质文化遗产往往很难区分,两者只是侧重点不同而已。调查和研究非物质文化遗产不能忽视其中“物质”的形态。具象、直观的“物质”形态对认识非物质文化遗产具有重要意义,同时,也是促使非物质文化得以流传,使之成为遗产的不可缺少的因素。“物质”和非物质两者之间同构的互动关系,透视出非物质文化遗产流传的内在规律。     

葛兰西文化领导权理论及当代价值

文化领导权理论是葛兰西在研究资产阶级国家的社会主义革命新道路时提出的革命理论,其中对市民社会的重新阐释＂、阵地战＂的合理运用和培养无产阶级的知识分子等,构成了葛兰西文化领导权理论的主要内容。在日益复杂的大环境下,葛兰西文化领导权理论,对我国社会主义核心价值体系的构建和党的文化意识形态领导权的稳固仍具有当代价值。     

文化领导权的现代意蕴

文化领导权理论是葛兰西一个伟大的创新,葛兰西认为,在西方夺取文化领导权是夺取政治权力的先决条件,而文化领导权的实现要实行“阵地战”,其依靠力量是有机知识分子。今日世界之局势较葛兰西时已发生了巨大变化,但是文化领导权的争夺却从未停止过,掌握文化领导权对社会主义有着十分重要的意义。     

学习和研究《郭店儒书》的现实意义

郭店楚简所记录的是公元前五百年前后,中国思想家们对当时的中国社会进行缜密思考之后所产生的思想。德国哲学家雅斯贝尔斯称这个时代为人类文明的“轴心时代”,“人类一直靠轴心时代所产生的思考和创造的一切而生存,每一次新的飞跃都回顾这一时期,并被它重新燃起新的火焰”。在世界经济一体化、文化多元化的今天,记录人类文明“轴心时代”中国思想家们的光辉思想的郭店楚简出土面世,自然会对中国、对世界产生影响。     

Changes and Challenges: A 20/20 Vision of 2020

The Delphine Hanna lecture is a memorial to the contributions and vision of a great leader. It is a tribute time-out, a moment in time when we stop what we are doing to look back thankfully and to commemorate her life. It is also an opportune moment to consider what we have made of her legacy today and to look forward to the world that awaits future generations of professionals in our fi eld. Never before has there been such a need for clear 20/20 vision. As we look ahead to the year 2020, future scenarios for our fi eld are as diverse as our disciplinary bases. To sharpen our focus, we can draw upon scenario-planning methodologies used with some success in the business sector, where survival is premised upon accuracy.     

论当代大学人文精神的缺失及其建构

“大学人文精神”是一种特定区域或场所的人文精神,由三个层次构成。本文针对当代大学和大学生中出现的一些问题,探讨了大学人文精神的“缺失”与“建构”,指出当前大学应首先加强大学人文精神的建构。