远程教育不可缺失人文精神

远程教育是培养和传播人精神的重要基地，人精神又是远程教育的主要内容和目标之一。但是，网络观念多元化带给人精神散乱化，高科技热潮与人精神异常冷落的矛盾越来越突出。为此，我们有必要把人精神作为检测远程教育是否有效的准则，利用远程教育技术手段广泛提取丰富的人精神。     

加强人文教育，创建和谐校园

创建和谐校园是落实科学发展观,构建和谐社会的内在要求,也是构建和谐社会的重要阵地．加强人文教育,实行人文管理、体现人文关怀是创建和谐校园的主要途径．创建和谐校园必须在注重科学教育、加强科学管理的同时,以人文精神为指导,树立人文理念,优化人文环境,重视人文管理,体现人文关怀,加强人文教育．     

论稷下学宫的教育特色对当前高校人文教育的启示

稷下学宫走出了许多世界级人文大家,编撰了许多世界驰名的人文著作。当今社会日新月异,社会要全面和谐发展迫切需要具有科学与人文相整合的复合型人才。目前,我国高等教育的现状是科学教育欠发达,人文教育更落后,人文教育摊子宽、效率低,雷声大雨点小,口号大而实际收效不大。面对社会对人才的要求,高校怎样提高人文教育的质量和效率成了高教领域的一个难点。回溯历史,在稷下学宫的教育特色中或许可以给高校人文教育找到一些启发。     

在高职非人文学科教学中融入人文知识传播的探究

在非人文学科的课堂教学中融入人文知识的传播,是高职人文学科教学实现途径的有效拓展。这不仅由我国高职院校学制特点、学生特点和教师本分职责所决定,也是促进学生对具体知识与技能掌握的有利因素。可以通过挖掘课程中的人文知识内涵、适当对课程中与人文学科的交叉点进行引申、寻找时事和专业知识的交叉点等方法,将人文知识传播融入非人文学科课堂教学过程中。     

The Current State of Medical Education in Chinese Medical Schools

Today's doctor is as much a humanist as a scientist. Medical schools have responded to this change by introducing a variety of courses, most notably those concerning the humanities and ethics. Thus far, no one has examined the extent of use of these subjects in Chinese medical schools. The goal of this study is to determine how many and in what way Chinese medical schools use the humanities and ethics in training future physicians. We surveyed thirty-two Chinese medical schools covering each geographic region of China at the Twelfth Medical Education Conference for China Mainland, Hong Kong, and Taiwan on a variety of topics related to the humanities and ethics. Thirty-one (96.9 percent) Chinese medical schools offer courses in the humanities, and all thirty-two (100.0 percent) Chinese medical schools surveyed offer courses on ethics. Of the thirty-one universities offering humanities courses, twenty-six (83.9 percent) have five or more humanities courses, and of the thirty-two universities offering ethics courses, twenty-six (81.3 percent) have five or more ethics courses. At ten (32.3 percent) universities, all humanities courses are compulsory, at one (3.2 percent) university, all humanities courses are elective, and eighteen (58.1 percent) universities have both compulsory and elective humanities courses. At eighteen (56.3 percent) universities, all medical ethics courses are compulsory, at one (3.1 percent) university all medical ethics courses are elective, and thirteen (40.6 percent) universities have both compulsory and elective medical ethics courses. Educators at Chinese medical schools have embraced the humanities and medical ethics as fundamental components of their curricula as well as for elective study.     

The Role of the Humanities in the Modern University: Some Historical and Philosophical Considerations

This article examines the controversial notion of the role and value of the humanities in the contemporary university. It provides a review of the history of the emergence of the humanities in the European universities, arguing that any attempt to justify the presence of the humanities in the modern university in instrumental terms is futile. Through its depiction of the evolution of the humanities as a particular compendium of disciplinary fields, the article demonstrates that the humanities have become a focal point for the exploration of the problems of meaning, significance and truth, which are inherent components of language itself. Through its portrayal of the historical development of the humanities, the article emphasizes the interminable nature of these problems, stressing that the inconclusive quality of these debates is a definitive feature of Modernity itself—the humanities have become the locus for Modernity's self-awareness. The articulation and extension of this self-awareness is an imperative that eludes the logic of instrumental reason to provide a justificatory category of its own.     

The Bachelor of Arts: slipping into the twilight or facing a new dawn?

Undergraduate students have historically engaged with the humanities and social sciences through the Bachelor of Arts (BA) degree programme. Recent experiences suggest that the relevance and the value of the degree to the modern world is now being challenged: populist press questions the value of the humanities to the modern knowledge economy; public funding for teaching in the social sciences and humanities in higher education has been slashed in the UK and elsewhere; humanities and social sciences schools and departments in the USA, New Zealand and Canada rationalised and restructured; BA programmes in some Australian universities closed. All seems to suggest that the sun is setting on the BA. This paper argues that, in Australia at least, these actions have been made on the basis of a flawed understanding of contemporary BA programmes. It asserts that the contemporary BA is a very different creature to that of even the recent past. The paper offers a new definition of the contemporary Australian BA degree programme developed as a result of a comparative historical analysis research study across 39 Australian institutions. It extends an argument that perhaps the time is right for a re-examination of what is meant by ‘BA’ – before we declare the degree a relic of the past.     

知识位序转移中人文的迷失和追寻——兼谈理工科大学生的人文素质教育

从知识论角度看,近代人文教育和科学教育的位序发生了根本性转移.在这一历史过程中,人文和科学的位置调控失序,造成了"人文"的迷失.在不同时期表现为人文与科学对立、人文教育异化、人文价值混乱.因此,重建平衡的知识位序,追寻迷失的"人文",是理工科大学生人文素质教育的重要任务.首先应在世界观层面向完整的意义世界开放,在认识论层面向多样认知方式开放,其次在此基础上澄清人与自然、人与自我、人与他人三重关系.文学作为"人文"的载体,最适合分担这一教育使命.     

科学文化与人文文化的本性区别及统一的可能性

“人文文化”应有其特定的历史内涵,种种无根据地扩充人文精神意蕴的做法是不可取的。在分析科学文化与人文文化本性差异的基础上,实现两种文化的统一必须立足于它们对人性的完满实现所能做的贡献,进而通过哲学的平台实现两者的融通,从而最终在人性上实现两者的统一。     

数码时代的人文研究

电脑和网络技术的发展给予人研究的影响是重大深远的，有其积极的方面，但也有些问题需要注意，它不能完全取代传统的研究方法。在利用计算机和网络给人研究带来便利的同时，应预防在先，消除可能带来的负面作用。     

The Limits of Professional Architectural Education

Professional architectural education is overwhelmingly predicated on skills development. Consequently, the humanities are given short shrift. Students overburdened with an abundance of practical tasks cannot be expected to do much beyond completing studio project work with any degree of depth. Such splitting has a negative outcome: at the end of their education, many graduates still have difficulty constructing a convincing argument about their own work. And when professional qualification is achieved, many architects are arguably missing the humanities half of their education. Such a narrowly focused training surely contributes to the general low quality of the built environment that we inhabit. The apparent causes and effects of the current situation are analysed here, especially the degree to which the rise of an academic culture in architecture has paradoxically exacerbated a split between the humanities and design. By widening the divide between speculative, theoretical and historical research and the professional education delivery systems that architectural researchers teach into, the ascendancy of (humanities‐based) research in architecture schools has intensified the separation of theory and history from design. Ultimately, only if the production model that so often organises architecture education is rethought, will it be possible to recuperate a strong humanities stream in design education.     

人文与人文教育

人文教育不论对个人的生存还是对民族的发展,甚至是人类的进步都有着不可替代的作用。但是面对当今世界人文精神的淡漠,需要重新审视人文与人文教育的位置,如何在学校教育中增强人文教育是值得我们深思的问题。     

关于加强高职生人文素质教育的思考

高职教育的培养目标决定高职生应具备职业技术素质和人文素质,加强高职生人文素质教育关系到高职校的生存和发展,是培养高职生健全人格、创造性思维、文明意识的需要.确定“以人为本“的教育理念、提升校园文化品位、提高教师的人文素质是加强高职生人文素质教育的有效途径.     

从康德的美学原则看体育人文之美

我们从康德美学原则思考体育美,探讨体育人文美的审美理想,发现体育蕴含的人文之美的敬畏形式与自由形式;个体进入满足体育人文之美审美需求的状态,有助于建立个体体育生活中的审美判断;体育的人文之美是不能回避的、先验似的主题,它是体育的灵魂。怀着虔诚的、膜拜似的审美意识,把人文之美渗透到体育实践中,可丰富主体对体育人文之美的体验,促进主体对于体育的美学追求。     

论人文科学的十大基本问题

时代呼唤人文科学,人文科学应得到全面发展。但我国的人文科学不仅难以发展,而且陷入了集体失语、话语权危机的困境之中。究其原因,除没有相应的社会现实基础之外,最主要的还是人文科学自己使自己难于发展,即被有用与无用、本体与主体、特殊与普遍、实践与理性、传统与现代、中学与西学、启蒙与解放、人文与生态、尊德与问学、接着与照着等问题缠绕着而难于发展。提出问题,分析学理上的困境,旨在呼唤人文科学的回归。     

突出语文教育特色 着重人文精神的阐扬

世纪之交的中国，基础教育改革对培养学生的人文精神提出了新的更高的要求。语文学科在基础教育诸多学科之中，对培养学生的人文精神有得天独厚的优势。因而在语文教学实践中，培养学生的人文精神具有可行性和重要性，能收到良好的效果。     

人文及人文教育与素质教育之关系

在厘清了人文、人文精神、人文教育和素质教育等术语基本内涵之后,我们发现,人文教育乃是素质教育的内在要求,是实现人的可持续发展与社会的可持续发展的需要;人文科学不仅是一门博大的知识体系,而且是一种精神体系和价值体系,比起自然科学体系来,人文科学知识则更容易直接“内化”为学生个体的人格品质;人文精神的弘扬有助于学生创新素质的培育;而素质教育的人文本质特征是完满人格的培养;我们还必须关注人文教育与思想道德教育的关系。     

和谐的实现机制与启示

整合、人文、创新是和谐的三个基本环节。整合是和谐机制的基础, 人文是和谐机制的方向, 创新是和谐机制的动力。从这三者的关系看, 整合、人文、创新在比较中并存, 又在互动中统一。努力构建社会主义和谐社会, 要处理好三者之间的关系, 发挥好三者的作用: 以整合为基础, 奠定构建社会主义和谐社会的前提;以人文为导向, 坚持构建社会主义和谐社会的方向; 以创新为动力, 加快构建社会主义和谐社会的进程。     

“There Is No Substitute for a Sense of Reality”: Humanizing the Humanities

Do the humanities have a future? In the face of an increased emphasis on the so‐called practical applicability of education, some educators worry that the presence of humanistic study in schools and universities is gravely threatened. In the short‐term, scholars have rallied to defend the humanities by demonstrating how they do, in fact, advance our practical interests. Martha Nussbaum, for example, argues that the humanities uniquely support democratic citizenship by cultivating critical thinking and narrative imagination — two skills needed for the development of sympathetic and autonomous judgment. Defending the humanities in this manner, however, puts practitioners of the humanities in an impossible position. In this essay, Megan Laverty explains that while arguments such as Nussbaum's, which defend the instrumental value of the humanities, are persuasive and strategic, their use is double‐edged. They belie the fact that the humanities are valuable for their own sake. Such arguments imply that the humanities derive their value from their ability to provide extrinsic benefits such as critical thinking and narrative imagination. Moreover, they can prevent individuals from discovering that the value of the humanities is revealed over time and from the inside out. In fact, having to answer the question of why the humanities matter puts us in an impossible position precisely because humanistic study is what Laverty describes, drawing upon the work of Talbot Brewer and R. F. Holland, as a form of dialectical activity: one in which the activity's constitutive ideals and internal goods are progressively clarified by means of the individual's ongoing engagement in the activity itself. Having redescribed the humanities as intrinsically valuable, Laverty goes on to distinguish humanistic study from other forms of dialectical activity, arguing that the humanities call upon students to imagine alternative linguistic and conceptual possibilities — thereby connecting us with others. It is in the pursuit of this question about the nature of our humanity — not its answer, but the question itself — that the meaning of humanistic study continues, indefinitely, to unfold.     

符号学与体育人文精神的诠释

当今体坛业已严重物化与异化,这是目的理性与价值理性严重失衡的结果。体育事业要想走出人文危机,必须大力弘扬体育人文精神．恢复人在体育实践中的主体地位。体育人文精神是隐喻在体育现象背后的体育的本质属性之一．必须经过诠释才能展示在世人面前。以符号学为方法论．可使研究对象的相应结构变得更加清晰．从而有效地提升体育人文精神诠释的精确性。