家园认同与生态保护——以澜沧江-湄公河为例

在生态危机的语境中,家园和认同意识对于处于同一地域文化圈的生态保护有着重要作用。澜沧江-湄公河是在这奈河流上世代栖居的人民共同的“象征性财产”（symbolic estate）和跨文化交流的共同场域。生活在这条河流两岸的人民都留下了关于这条河流的记忆和表述,形成了自己的地方性知识和文化景观,很多风俗习惯中都包含原始淳朴的生态意识,自然崇拜和家因意识是保存这条河流和谐生态最主要的文化因素。随着社会的发展,人口的增加,原有的环境资源已经无法满足日益增长的需要,只有通过国家、民族和区域问的经济和文化交流,在寻找和谋求共同发展的同时加强对这一流域的生态和文化保护,增强共同的家园意识和认同感,使这条河流及河流上产生的自然和文化生态系统永远保持和谐的状态。     

自贸区(港)视域下高校科技创新与实践基地建设研究——以海南省为例

高校科技创新与实践基地建设关系到创新型国家战略、大学生培育与高校教育教学改革等多个方面,在自贸区(港)建设过程中也尤为重要。针对目前高校科技创新与实践基地建设现状与存在问题,以海南省为例,提出了自贸区(港)视域下高校科技创新与实践基地建设建议。     

Disenchanting secularism (or the cultivation of soul) as pedagogy in resistance to populist racism and colonial structures in the academy

This article explores pedagogic strategies for resisting the racism of contemporary populism and age-old coloniality through challenging secularism in the academy, especially in social theory. Secularism sustains racism and imperialism in the contemporary academy and is inscribed, in part, through the norms of social theory. Post-secular social theory has been positioned by some as the decolonial answer, but often replicates the most problematic aspects of secularism. Whereas post-secularism affirms the previously denigrated side of the secular vs religious dualism, I am more interested in unworking those classificatory schemas, setting the critical thought of religious teachers in relation to ‘secular’ social and political theorists such that boundaries erode. The ambition in this is to resist the hierarchical orderings of knowledge that pit Islamic, indigenous, feminised subjectivity as backwards, dangerous or intrinsically inferior to secular, Christian, rational knowledge. It is also to disenchant the secular gods (progress, money, growth, health) and hold open space for critical play in relation to the transcendental—to create a permissive, legitimising, space for students’ spiritual dimension, conocimiento or the ‘cultivation of soul’. The article draws theoretical inspiration from Gloria Anzaldúa, Gayatri Chakravorty Spivak and Sylvia Wynter. It also draws on a practical experiment in disenchanting secularism through teaching an undergraduate module in social theory called Capitalism and Religion.     

Cultivating moral consciousness: The quintessential relation of practical reason and mind (Gemüt) as a bulwark against the propensity for radical evil

Abstract

To perfect human beings with an innate propensity for radical evil is a formidable task. Kant explicitly says that the propensity for evil is not eradicable; it is rooted in human nature, specifically in the human power of choice-making. The task is to reorient the natural order of choice-making (which derives its maxim from an object of the inclinations), to the moral order that takes the moral law as its supreme principle. I explicate the role of a specific capacity of the human subjective side of judging in this process; namely, of ‘mind’ in its sense as Gemüt. While human willing and choice-making are subject to the influence of sensuousness (the inclinations and passions), Gemüt is a capacity of sensibility (Sinnlichkeit) that allows the human subject to enjoy the feeling of being pleased in the fulfillment of duty. Its four specific aesthetic preliminary concepts of responsiveness to concepts of duty – moral feeling (as respect for the law), conscience, love of humanity, and respect for oneself (self-esteem) – must be cultivated in order to make objective practical reason also subjectively practical. Thereby one secures a bulwark against the ineliminable propensity for evil whose first effect is to destroy inner moral integrity.