苏轼与经学

北宋学者对儒家经典的研究侧重于探讨义理，苏轼亦如此。他解经特别注重经典的原义并突出个人的见解，并以长于议论、言简义明、机智雄辩、曲为譬喻和联系时世的阐述方式深为学者叹服。他的经学思想具有民本思想的性质，所以不为封建统治者所赏识，以致理学成为中国统治思想后，苏学的学术价值被埋没了。现在，当我们重新审视宋学的文化意义时，不难发现苏轼经学思想的光辉。     

公共生活：个人幸福实现的场域——重申亚里士多德的教育幸福观

亚里士多德一方面认为幸福是一种合乎德性的生活实践,一方面认为真正的幸福在于沉思。而事实上,在亚里士多德的思想中思辨并不是与伦理德性生活所不相同的另一种生活。人的幸福的实现离不开展现优秀与高贵德性的公共生活。教育在关怀个人美善的幸福生活实现的同时,应当更加关心实现个人幸福生活的公共生活场域。     

试论逻辑与哲学的原始融合——从赫拉克利特到柏拉图

在前亚里士多德时期 ,逻辑与哲学是融合在一起的。在这种原始的融合过程中 ,逻辑与哲学表现出一定程度的分离。从早期哲学家的思想中 ,我们认识到 ,哲学是最根本的理论基础。没有丰富、深刻的哲学思想 ,逻辑就失去产生、发展的土壤。相反 ,如果哲学家不研究逻辑 ,不很好地运用逻辑手段 ,那么 ,其哲学就很难变得严密、深邃 ,很难有较强的说服力     

A New View of Idea, Thought, and Education in Bergson and Whitehead?

This paper argues that a view which has come to be accepted in modern times, that ideas or thoughts are discrete items of information or concepts from which all feeling and movement must be radically extirpated, if not exorcized, represents neither some of the more subtle trajectories of earlier thought in the Western world nor, in particular, the dynamic thinking of Bergson and Whitehead. The thought of Bergson and Whitehead plunges one radically into movement, connectedness, newness, and unfinishedness in such a way that Whitehead, for example, proposes an entirely new view of education, according to which the holy engagement of the idea in the tender movement of understanding contrasts sharply with the ritualized mutual slaughter that lurks not so inconspicuously in the shadow-sides of our educational systems.     

时间的空间隐喻表征的理据——一个古希腊哲学视角

古希腊哲学认为时间不可分割,不可计算,难于量化,处于动态之中,而空间是可以计算和量化的,是静止不变的。时空的这些特性反映在语言中就是以空间隐喻来表达时间。古希腊人的这种时空观念也是人类早期时空观念的缩影,为时间的空间隐喻表征找到有力的理据。     

试论马克思的主体性思想与推进人的全面发展

马克思一直以来都关注人的解放，而且关于人的问题的宝贵思想和论述很多。关于人的主体性思想就是其关注的一个重点，马克思的主体范畴包含了主题论、认识论和历史观的全面意义。结合马克思主体思想对人的基本属性的阐述，可以归纳出人的主体性发挥的基本原则。社会主义社会中人的全面发展与人的主体性的发挥是紧密相连的，相辅相成的。只有每一个人的主体性得到充分发挥。人的全面发展才可能得以实现。     

康德德性伦理的内源性解读

康德是规范伦理学中义务论的代表,但他的思想中也包含着丰富的德性伦理的思想,在他对道德形而上学进行论证时所提出的概念就等同于德性论。这些思想中的善良意志、德性自足、以德配福、人是目的构成了其德性伦理思想体系,这些思想当我们深入解读时会感觉的他就是为现代的人类所面临的困境提出来的,这些思想论证之严密、见解之高深、意义之深刻会对我们产生重大启示,并具有极其重要的当代价值。     

颜元对宋明理学教育哲学的突破

作为清初出色的思想家与教育家，颜元经过为学三交的心路历程，即由深喜陆王心学到尊崇程朱理学而最终走向它们的对立面，突破宋明理学教育哲学的束缚，建构起一种新的理学形态的教育学说。即以“实文，实行、实体、实用”为旨趣的实用理学教育学说。颜元以“实学”为宗旨，批判程朱理学与陆王心学教育哲学，指出宋明理学教育为无用之学。因应于“非气质无以为性”的人性论，颜元突破宋明理学教育哲学对“格物致知”命题的阐释，认为读书穷理不足以为学问，强调只有亲身体验才能致知，倡导“经世致用”型的理想人格的养成。     

一部力透史家情怀与史学认知之作——《转折——以早期中英关系和（南京条约）为考察中心》解读

史学著作贵客观公允，这已是治史学人之共识。然这一研究取向并不排拒史家情感之表达。其实，一部堪称上乘的史学论著，不仅要能够尽可能准确地还原历史原貌，尽可能客观地评价历史人物与历史事件，从而得出令人信服的历史结论，而且要能够透过其述论，较全面深入地展示史家的史学情怀与史学认知。郭卫东教授的近著《转折——以早期中英关系和〈南京条约〉为考察中心》，正是这样一部力透作者的强烈的爱国情怀与深邃的史学认识的史学代表作．是近些年来中国近代史研究的重要成果。     

遥远而有震撼的回音——怀特海的教育思想及其深远意义

怀特海是20世纪著名的思想家。他在教育方面有许多精辟的论述，至今仍能引起我们的强烈共鸣，他的教育理念与我们提倡的素质教育有许多相通之处。文章着重从他关于教育的目的、教育的内容和方式、大学的教育理念和大学教师的使命等方面的论述出发，评述他的教育思想以及对我国当前教育改革的借鉴意义。     

至善理想的形而上基础

理性具有超越性特性。它并不满足于经营经验世界的事务,它要超出经验世界,为人类建构理想大厦,寻求至善价值,体现人性对美好价值的企盼和追求,为人类自身寻求安身立命的最高尺度,建立行为的准则,即为人类自身立法,真正体现理想的价值。同时,理性的超越性追求,体现的是人类对自身有限性的超越,它源于人的本性,是人的自由意志的创造性的表现。理性借助这种超越性的追求,来探寻人生的价值和意义,为人类建构完美的自我形象和至善的理想社会原型,以体现人性的崇高和尊严。     

试论论证的有效性

辨别有效论证与非有效论证是逻辑哲学的中心任务。论证可从多方面进行评价，在此，只涉及逻辑的有效性问题。演绎系统内有效性与系统外有效性之间是协调一致的。非形式论证的有效性与它们的逻辑形式表达之间的关系是复杂多样的。     

试析斯宾诺莎思想对时代性、地域性的超越

作为近代哲学家并一直追寻自由的斯宾诺莎的哲学思想,具备着近代性和现代性的双重性。通过与怀特海的哲学思想、胡塞尔的哲学思想、张载的哲学思想相比较,可以看出斯宾诺莎与其时间上不同、地域上不同的三位著名哲学家在思想上有相似的倾向性,可以说是哲学思想上的同行者。由此看出,斯宾诺莎的哲学思想具有能够超越西方和东方的空间距离,以及近代和现代的时间距离的思想上的动态性。     

雷锋精神与墨家侠义思想初探

助人为乐,全心全意为人民服务,是雷锋精神对社会公平正义的自觉追求。雷锋的＂螺丝钉＂精神体现了人类高于动物的社会本质属性。中国侠义思想源于墨家。墨子重视劳动人民,将追求理想社会寄希望于劳动人民自身的努力,同马克思主义实践的观点,人民群众创造历史的观点是高度一致的。墨家学派＂侠义精神＂中的＂平等利人＂、＂为天下百姓谋利＂的精神,与雷锋精神中的＂助人为乐＂、＂为人民全心全意服务＂有着相通之处。雷锋同志秉承了中国传统文化的＂侠义＂精神,这种精神超越了国界,穿越了时空,是推动人类文明进步的宝贵精神财富。     

Proof schemes and learning strategies of above-average mathematics students

What patterns can be observed among the mathematical arguments above-average students find convincing and the strategies these students use to learn new mathematical concepts? To investigate this question, we gave task-based interviews to eleven female students who had performed well in their college-level mathematics courses, but who differed in the number of proof-oriented courses each had taken. One interview was designed to elicit expressions of what students find convincing. These expressions were categorized according to the proof schemes defined by Harel and Sowder (1998). A second interview was designed to elicit expressions of what strategies students use to learn a mathematical concept from its definition, and these expressions were classified according to the learning strategies described by Dahlberg and Housman (1997). A qualitative analysis of the data uncovered the existence of a variety of phenomena, including the following: All of the students successfully generated examples when asked to do so, but they differed in whether they generated examples without prompting and whether they successfully generated examples when it was necessary to disprove conjectures. All but one of the students exhibited two or more proof schemes, with one student exhibiting four different proof schemes. The students who were most convinced by external factors were unsuccessful in generating examples, using examples, and reformulating concepts. The only student who found an examples-based argument convincing generated examples far more than the other students. The students who wrote and were convinced by deductive arguments were successful in reformulating concepts and using examples, and they were the same set of students who did not generate examples spontaneously but did successfully generate examples when asked to do so or when it was necessary to disprove a conjecture.     

中国哲学对人类社会发展的功能意义

中国哲学的"和而不同"的思想对于化解不同国家、不同民族、不同社会、不同文明之间的矛盾,对于保存不同国家、不同民族、不同社会、不同文明的特色具有建设性意义。从人类社会意识、人类文化发展的规律来看,儒家大同世界的思想虽然已过去两千多年了,但其先进的思想光辉至今仍然明亮闪烁。     

平仄运用与词的表情关系

词是表达思想感情的配乐演唱抒情文学,既要配乐,就要考虑字声的平、上、去、入与乐声的宫、商、角、徵、羽的协调契合。平仄四声的表情效果有所不同,所以词句与韵位的平仄必然会对词的表情产生不同的效果:平声宜于表达柔婉、缠绵、怀念、愉悦、悲伤等情感;仄声宜于表达低抑幽怨、沉郁悲痛、慷慨磊落、急壮豪迈等情感。     

ISSUES IN ASSESSING AND EVALUATING THE HIGHER EDUCATION OF INDIVIDUALS: A RESPONSE TO WHITEHEAD

The paper is a response to Whitehead, who has questioned prevailing views of knowledge and values in Higher Education, specifically the quality of human relationships in education. It examines from an orthodox point of view questions of dialectical logic; knowledge acquisition and knowledge structures; the differentiation of knowledge structures; facts and values; and theory and practice. The main concern is to show that there is no essential conflict between the pursuit of objective knowledge and human Values. There is, on the contrary, the highest educational virtue in achieving impersonal, objective knowledge.     

论中国式大团圆背后所隐藏的深刻社会悲剧性

在戏剧研究界,将大团圆与悲剧联系在一起,往往有着明确的所指——中国传统戏曲中悲剧的大团圆结局,由此也引出了关于中国传统戏曲中有没有悲剧等一系列的争论。尤其是大团圆的结局不仅是在中国传统戏曲中常见,在中国古代的叙述文学中更是比比皆是,但是大团圆结局并不是中国叙事文学的专利,在国外的文学作品中也是司空见惯。从中国古典戏曲为代表的叙事文学出发,通过将中国古典戏曲的大团圆结局与西方文学作品中的大团圆结局的对比,研究这种大团圆结局在情节结构上的特征,就能分析其中隐藏的深刻的社会悲剧性。     

Education as action/the adventure of education: thinking with Arendt and Whitehead

ABSTRACT

Understanding and action are central themes in Hannah Arendt's thought and an idea that runs throughout her work is that whenever human beings act, they start processes. It is in this light that she saw education as a process whose aim is to make human beings feel at home in the world. Given the centrality of process in understanding action, early on in her work, Arendt reflected and drew upon the ideas of Alfred Whitehead, the philosopher of process. Education in his thought is an art and an adventure whose object should be to enable students to grasp the process of life itself and imagine different worlds. In this light, universities are crucial in creating conditions of possibility for imaginative learning and intellectual adventures. Taking action, process, imagination and adventure as my central ideas, in this paper, I make connections between Arendt and Whitehead in an attempt to think about education within and beyond ‘dark times’.