文艺美学:现状与未来

艺美学是20世纪70-80年代中国学提出的一个具有原创性的新学科。1976年台湾学王梦鸥出版了《艺美学》，仅其名称就有开创之功。1980年大陆学胡经之提出建立艺美学学科，并在之后的论中对艺美学的时象、性质、方法等作了初步界定。20多年来，大陆学出版了艺美学作近20部，论近百篇，艺美学作为一个新学科，虽有争论，但基本形成，学科地位得到确认。审美活动和学艺术不断发展变化，审美和艺术可以有新的方式、形式、形态，变换无穷。然而，我坚信审美不会消亡、艺术不会消亡。由此，时审美和艺术的把握和思考不会消失，艺学、美学、艺美学也会存在下去，并且将随社会现实、审美活动、学艺术的不断发展变化而发展变化。     

教学论:结构方法与层次分析

结构方法是考察教学的基本方法之一。这种方法不仅要求考察事物的要素，还需要考察关联；而且，在一定条件下，关联本身还可作为要素来考察，层次分析是结构方法的必要组成部分，有不同层次的要素，也有不同层次的关联。没有层次分析，结构方法便是不充分的。没有对教学要素及其关联的层次分析，对教学的认识也就会不充分，而且还会有碍问题的深入研究。     

School climate: the controllable and the uncontrollable

A positive school climate impacts students by promoting positive relations among students, staff and faculty of the school. The current study used latent class analysis and multinomial regression with R3STEP to analyse patterns of negative behaviours in schools and test the association of these patterns with structural variables like school size, demographics, and location using data from the 2008 School Survey on Crime and Safety, (n = 2560). The results indicated five classes of frequencies of negative behaviours. By using the lowest frequency of behaviour class as a reference, the classes with the highest frequencies of bullying, teacher disrespect, and sexual assault were more likely to be found in high crime areas and have larger campuses serving over 1000 students. Implications include the need to serve subgroups of schools based on measurable variables and the need to educate future teachers, administrators, and school psychologists about school climate and positive behaviour support systems.     

科学哲学:它的过去与未来

科学哲学在 2 0世纪的演变可归结为“在转向中的运动” ,即以“语言学转向”、“解释学转向”和“修辞学转向”等为基点和中枢的生成和发展。 2 1世纪科学哲学发展的可能趋向主要在于 :“后现代性”趋向、“语境分析方法”的运用和“语境论”科学实践观的建构     

Teaching Poetry: the rhetoric and the reality

Abstract

This article argues that teaching about evil should be an essential function of schools. A set of necessary conditions for a definition of ‘evil’ is proposed, which is based upon the idea of injury or harm being caused to another intentionally. However, this paper also suggests, counter to some current suggestions by politicians and others, that no set of sufficient conditions for its definition is possible, due to the nature of language, and the wide variety of beliefs as to what is constituted by the term. This is seen as a problem which must inform the pedagogy of this area. A number of arguments are presented to support teaching about evil, the principal one being that it is only by understanding its different forms that one can hope to decide when and where to combat and prevent it. A typology is presented, in which a variety of forms of evil are located at personal, institutional, societal and global levels. Whilst it is suggested that each of these levels has a degree of individual involvement, it is also suggested that causation may be located through other naturalistic, and perhaps, transcendent frameworks. It is further suggested that evil, in the form of ethical blindness, may be prevalent in present day societies, and a number of examples are cited to substantiate this. Finally, the arguments against the raising of such issues in schools are considered, and found to be wanting.     

网络伦理:问题与对策

计算机网络是一把双刃剑，其普及和发展在给社会带来便利的同时，也给社会的伦理道德带来了很大的挑战，造成了很多问题。研究探讨网络发展所带来的伦理道德方面的复杂影响，有利于制定有效的防范措施来保证网络建设的健康发展。本阐述了网络给社会伦理道德带来的挑战，提出了构建有中国特色的网络伦理的对策。     

Valid knowledge: the economy and the academy

The future of Western universities as public institutions is the subject of extensive continuing debate, underpinned by the issue of what constitutes valid knowledge. Where in the past only propositional knowledge codified by academics was considered valid, in the new economy enabled by information and communications technology, the procedural knowledge of expertise has become a key commodity, and the acquisition of this expertise is increasingly seen as a priority by intending university students. Universities have traditionally proved adaptable to changing circumstances, but there is little evidence to date of their success in accommodating to the scale and unprecedented pace of change of the Knowledge Economy or to the new vocationally-oriented demands of their course clients. And in addition to these external factors, internal ones are now at work. Recent developments in eLearning have enabled the infiltration of commercial providers who are cherry-picking the most lucrative subject areas. The prospect is of a fracturing higher education system, with the less adaptable universities consigned to a shrinking public-funded sector supporting less vocationally saleable courses, and the more enterprising universities developing commercial partnerships in eLearning and knowledge transfer. This paper analyses pressures upon universities, their attempts to adapt to changing circumstances, and the institutional transformations which may result. It is concluded that a diversity of partnerships will emerge for the capture and transfer of knowledge, combining expertise from the economy with the conceptual frameworks of the academy.     

企业文化:趋同性与差异性

由于经济全球化的发展，世界各国企业化在互动中发生了很大的变化，发达经济体的企业化在价值观上、思维方式和管理方式上存在着明显的趋同性。中国企业应正确认识我国企业化的趋同性和差异性，建设先进的、和谐的、权变的企业化。     

Moral Values and the Teacher: beyond the paternal and the permissive

ABSTRACT Teachers are regularly blamed–especially in times of moral panic–for failing to set a good example and teach proper moral standards to their pupils. As well as familiar issues about moral values and the legitimacy of different modes of moral pedagogy this also raises the question of the degree of connection between a teacher's private and personal values, attitudes and behaviour and his or her professional conduct and responsibilities. Two common responses to these problems–paternalism and liberalism–are here criticised and an alternative perspective on the moral role of the teacher is sought, drawing on communitarian insights into the nature of moral and other values and their function in human affairs.     

理解:开始与终结

哲学解释学、人类学和社会学可以被看作对理解和解释进行研究的三种不同方式,它们分别关注理解本身、理解的对象和理解的方式。作为人的一种基本存在方式,理解开始于人类认识世界的心理需求和增进交往的实践需要。当我们把一种陌生的文化现象作为司空见惯的东西包容在我们的知识信念系统中,或者把这种文化现象作为我们的知识信念的一个逻辑蕴涵,我们就达成了对这个现象的理解。第一种理解会导致对文化多样性的承认,第二种理解实际上倚赖于某种维系文化多样性的文化共性。但是理解有其限度,在理解的尽头,人类需要宽容和用来约束交往的规则。     

新民学会与湖南现代化初探

五四时期,毛泽东、蔡和森发起成立的新民学会,积极推进湖南现代化,在改造社会的实践中最终确立了湖南现代化的社会主义方向,并直接促进了湖南共产主义知识分子群体的形成和湖南党组织的诞生,为湖南现代化提供了领导力量和根本保证.