AGREED SYLLABI AND UN-AGREED VALUES: RELIGIOUS EDUCATION AND MISSED OPPORTUNITIES FOR FOSTERING SOCIAL COHESION

ABSTRACT:  Religious education (RE) has often found itself at the centre of debates about education's role in promoting social cohesion in contemporary multi-religious societies. The paper considers RE's relationship to religious plurality within the broader context of politics of curriculum and debates on pluralism. Drawing upon the recent works on the history of religion and using the teaching of the histories and cultures of Muslims in RE as a case study, it argues that RE has yet to fulfill its potential in this regard. The paper examines reasons for this and recommends alternative approaches to content which may help RE rise to the challenges posed above.     

从道教劝善书探三教融合--对《太上感应篇》的研究

《太上感应篇》在中心内容上一方面承袭道教自身倡导的积善成仙的修行法则,强调赏善罚恶的道教度人要旨,另一方面又带有明显的儒家学说色彩,尤其是在伦理规范上面,强调儒家传统的道德修养,诸如忠孝仁义等;同时,此书又打上了深刻的佛教烙印,是对佛教因果报应观的继承和发展。《太上感应篇》一定程度上反映了南宋时期三教融合的趋势。     

中原文化振兴与河南广播电视媒体发展

在河南省中原崛起的过程中,河南广播电视媒体举起了\"中原文化\"的大旗,将其作为地方媒体的立足点和创新特色,既有利于河南省的形象传播,也有利于河南广播电视媒体在激烈的竞争中脱颖而出。因此,河南广播电视媒体在未来的发展中更要注意依托卫星频道和历史资源,打造文化特色栏目,来扩大媒体影响;同时进行产业开发,扩大经济效益。     

人本主义范式指导下的教师专业发展

以人本主义范式为理论基础,阐述了学校在教师专业成长的培养途径上,应重视教师个体差异,设立分层目标,努力为教师创造一个多元化发展、多样化评判的良性的竞争环境,让教师在自我反思、自我判断、自由选择中自主地成长,尊重教师在自身理解基础上构建个人的体验,形成教师个体＂独特的专业自我＂,促进教师专业成长。     

先秦两汉情感言述所昭示的中国抒情传统

《诗经》和汉乐府,大都可以抽绎出\"本事\"。但是,\"感于哀乐,缘事而发\",它们却重在\"发\"而非\"事\",往往舍\"事\"重\"发\"。汉末以降,身属\"士——官僚\"政教体系的文人成为社会活动主体,他们接续舍\"事\"重\"发\"的艺术构思,把诗当作抒发个体情感的手段,\"良用叙我情\",希望以个体遭遇折射时代,抒情诗体成了承载个体\"我情\"抽绎的首选,而对叙事诗体的把握,也是重\"感事\"而非\"叙事\"。偏于主观表现的先秦两汉情感言述实践奠定了中国抒情园地的基本格局。     

大学英语口语第二课堂活动情况调查

英语口语第二课堂活动能创造更多的英语语言环境,促进交际法教学的开展,促进学生自主学习,弥补课堂教学的不足,同时亦是增强英语教学效果,实现新的课程教学要求和观念改革的一个有效途径。对云南师范大学学生开展英语第二课堂活动的情况进行了调查,并针对存在的问题,以及如何进一步完善第二课堂活动的模式和可行性提出了建议。     

商汤灭夏战争的军事战略思想探析

汤革夏命,是中国历史上的一件大事。关于这一战争及其军事战略思想,史学界向有涉及,但多以文献材料证之。从豫西地区的考古新发现,特别是二里头遗址和郑州商城遗址发现的反映这一战争的考古实物,帮助廓清历史迷雾。以历史文献整合考古资料,从四个方面论证了商汤灭夏战争胜利的军事战略思想。从天下大势看,商汤占尽天时、地利、人和之利;从战略战术上看,伐夏战争措施得当,采取的是远交近攻,各个击破的方针;从战前动员的效果来看,统一思想,赏罚严明,使得将士用命,上下一心;在实际的军事行动上,东联东夷,联合对夏战争。最后商汤一战而胜,夏灭商立,中国历史进入一个新的阶段。     

现代主体诗学的清理与当代客体诗学的开启

毛泽东《在延安文艺座谈会上的讲话》奠定了新时期以前当代诗学的基本格局,即对五四以来主体诗学的清理与当代客体诗学的开启。诗人情感与表达方式的清理是核心,艾青与何其芳是典型的例证,"何其芳现象"是这种转变的标志。《讲话》以后,诗歌转为新诗人的农民内容与民歌形式的民歌体新诗,民歌体叙事诗成为客体诗学开启的标志,构成当代诗学模式。     

A new age for child protection--General Comment 13: why it is important, how it was constructed, and what it intends?

Children continue to be subjected to high levels of violence (i.e., physical, psychological and sexual maltreatment) throughout the world. International concern about violence against children has increased significantly during the last decade. A Study on Violence Against Children, encouraged by the UN Committee on the Rights of the Child, conducted under the auspices of the United Nations Secretary General and reported in 2006, has become a rallying call to improve child protection. Child protection practices and systems have been judged to be generally inadequate and, in some cases, destructive. It is widely recognized that business as usual—more of the same—will not do. A General Comment (guide to fulfilling obligations) for Article 19, the central conceptualization of child protection of the UN Convention on the Rights of the Child, has the potential to promote a worldwide reformulation of child protection priorities, policies, and practices by virtue of the infusion of a child rights approach. It can be a mechanism for framing and promoting the transformational change needed – for a genuine paradigm shift. Here, explication is given for the historical context, rationale, centrality of child rights, process of development, holistic nature, and primary elements of General Comment 13 (GC13): The child's right to freedom from all forms of violence. GC13 embodies and champions a child rights approach to child protection entailing strong support for proactive primary prevention, promotion of good child care, and a commitment to secure the rights and well-being of all children. A child rights-based, comprehensive coordinating framework is recommended for the implementation of GC13.     

王阳明论“格物致知”

王阳明在矫正\"朱学\"流弊的过程中建立了自己的\"心学\"体系。\"格物致知\"说是他批判和清算\"朱学\"流弊的主要切入点。王阳明将\"格物致知\"解释成\"致良知\"的功夫,并重新诠释\"格物\"之义和重新整合\"格物\"与\"致知\"、\"诚意\"、\"正心\"之间的关系。从形式上看,这些都是对朱熹\"格物致知\"说的反动和否定,但是实质上却是对朱熹说的补充和完善。     

“禹生石纽”续辨

古文献中涉及大禹出生问题者,多达二十余处,而其说又颇有异同。其言＂禹生石纽＂十余处,其中六处不言石纽所在郡县;又六处皆言石纽在汶山郡广柔县,而释广柔所在竟有三、四说不同;另四处则不认为石纽在广柔而在他地,但其地又不可查考。是石纽所在虽有七、八说,但究在何地则莫可确指。究实论之,＂禹生石纽＂本系神话,其言怀孕、分娩以及怀娩地点等等,莫不都是怪诞的神话。且这些神话不是产生在人类的童年,而是产生在文明时代的西汉晚期,那时正值谶纬神学兴盛发达时期,神学家们对古代的＂圣帝明王＂从伏羲到刘邦、甚至包括孔丘,都莫编造一套感生神话,给他们戴上一副神圣的花环。＂禹生石纽＂只不过是众多感生神话中的一个而已。这等妖妄怪诞的谎言,显然都是不可信据、无法查证的。历史学的根本任务在于求真求是,所以严谨的历史学家长期都对此说不屑一顾。近年来三峡考古出土了一通东汉的＂景云碑＂,碑文有句＂术禹石纽汶川之会＂,这句话本来就是明确告诉人们,禹和石纽的关系是禹曾在石纽汶川召开过一次诸侯大会。但根据茂、理、汶的自然条件,在这里召开一次诸侯大会,可能也只是一种附会之谈而已。但是,竟有历史学家用搞旅游的手法,把这句碑文曲解为＂禹生石纽＂,是不可以不辨。     

诗人士子的理想与县尉职司的错位——对唐代进士诗人一种心理现象考察

在唐代的士人因为要参加科举考试而为官,而作诗又是必考的一项,所以入仕的士子们几乎没有不会写诗的,这就出现了身居官位的无数诗人。这些入仕的诗人绝大多数都是到县一级衙门任县丞、县尉一类的县令属官,在官僚品级中是最低的,官俸也甚少,平日俗务缠身,十分乏味。他们当年意欲辅弼君王、致君尧舜的期许落空;积存于心的治国安邦的宏韬伟略不得用武之地;在低层勤做苦熬,希求得到擢拔又不可期望,因而在宦途上日感失趣。这些人一般都选择了挂冠而去,在诗意中安居的归宿。在唐代无数进士诗人中,从县尉职司上挂冠而去,并留有较多影响的是高适、孟郊和顾非熊三位诗人。     

With Respect to Academic Achievement, How Important is Class Size?

This essay will discuss how important the influence of class size is on academic achievement.