An examination of some difficulties in integrating Western science into societies with an indigenous scientific tradition

Few would argue that science and technology have had an impact throughout the world. When we speak about such impacts we are implicitly talking about Western science. Historians of science (especially in science textbooks) tend to place the beginnings of modern science at the time of Bacon, with a slight nod to Greek influences. There is little or no recognition of the scientific traditions of Eastern societies (such as China, India, and the Islamic world) and other indigenous cultures. Although there is no argument that science did not develop in the same manner in these societies, it is argued that they have a scientific tradition that should be considered when incorporating modern science into those societies. The difficulties in doing that are discussed, as is the question of the universality of science. The universality of science as a systematized set of processes for learning about the world is supported, but the culture that has arisen around it, resulting in a certain arrogance, is not. It is argued that the benefits of science and technology can be incorporated without the loss of cultural integrity if the society takes over its own research agenda and paradigms and maintains pride in its own traditons. The role of science education in this process is discussed.     

哲学思想与西方语言学

西方语言学与哲学的关系难分难舍 :西方语言学萌芽于古希腊哲学 ,语言问题是在哲学范围内讨论的 ;1 9世纪语言学发展成为一门独立的科学 ,2 0世纪西方的哲学又开始了语言的转向 ( linguistic turn)。从语言学方面看 ,哲学思想对语言的影响既深刻又深远 :从古希腊时期起 ,哲学思想就对语言学产生着影响 ,尤其是哲学上的唯理主义和经验主义思想。语言学家们以两种不同的哲学思想为指导 ,从不同的角度看待语言 ,取得了语言学研究的不断进步     

马克思哲学与现代西方哲学反形而上学的趋势比较研究

反对形而上学是现代西方各个哲学流派的一个共同特征,但是无论是把形而上学作为残缺不全的理性主义的现象学,还是把形而上学作为非科学的科学哲学以及后现代主义哲学对一切新、旧形而上学的体系的解构,都没有真正达到消解形而上学的目的。只有马克思哲学实现了实践转向,才真正使西方形而上学走上了终结,开辟了哲学的新时代。     

课堂概念转变的哲学透视

有代表性的科学哲学观可分为三种流派：经验主义一实证主义、理性主义和建构主义。经验主义者认为预防学生错误观念的方法是教他们小心地应用逻辑程序来进行细致的观察。理性主义认为学生不正确的概念是一些基本的误解，它们应该由较好的逻辑方法来处理。建构主义的观点不是划一的。波普尔强调了实验方法的逻辑，通过尝试去证伪它们来检验假设。拉卡托斯、图耳敏和库恩不认为概念转变必须是一个逻辑过程，我们必须以各种其他的方式发展概念转变，包括课堂小组讨论机制。波斯纳模型中的要素，在拉卡托斯的模型中出现了。图尔敏认为全部的概念不是一下子全部转变的，而是通过特殊概念的转变而逐渐转变的。     

哲学境界:诠释马克思哲学的一个新视角

西方形而上学就其本质和旨趣而言是从"超越"的向度建构哲学本体论框架,这意味着西方形而上学都以不同的形式显现着哲学的"境界"追求。对哲学"境界"的形而上学表达恰好与形而上学的自身演进逻辑是同一的。马克思哲学在突破传统形而上学境界观的同时,以现实生活为根基,在对现实世界批判的实践活动中展现了对哲学境界阐释的新思路,进而彰显出马克思哲学所内含的新境界。     

An exploration of the role of schema theory and the (non-indigenous) construction of indigenous identity

Community engagement is increasingly important in environmental management. While such engagement has tended to comprise only one-way communication, genuine engagement often requires meaningful cross-cultural communication. This paper explores issues surrounding engagement with Australian indigenous communities, suggesting that the construction of the cultural identity of these communities is an important impediment to meaningful social engagement. Drawing on schema theory and the notion of Bhabha’s interstitial space, we argue that environmental management needs to embrace such ideas. Using examples from a study of the non-indigenous construction of Australian Aboriginal identity through a long-established Australian newspaper, we explore implications of non-indigenous construction of Australian Aboriginal identity in environmental management. We argue, thus, that contemporary environmental management needs to encourage a focus on conscious engagement or self-critique of identity statements. This focus would have an emphasis on the constructedness of cultural identity and conscious rejection of the unthinking assumptions they engender.     

西方理性主义的发展及其对教学的启示

理性主义是贯穿于西方哲学史中的一个重要思想,它以特有的魅力影响了一代又一代哲学家的理论和实践。自古希腊时代开始,大批哲学家就不断对它进行运用和构建。无论是对于自然的探讨,还是对于宗教的支撑;无论是对于人性的挖掘,还是对于科学的研究,理性主义广泛得到时代的认可。尽管在当下的多元主义之争中一度式微,但对其新的研究热情已经在悄然兴起。     

Developing Democratic Dispositions and Enabling Crap Detection: Claims for classroom philosophy with special reference to Western Australia and New Zealand

Abstract

The prominence given in national or state-wide curriculum policy to thinking, the development of democratic dispositions and preparation for the ‘good life’, usually articulated in terms of lifelong learning and fulfilment of personal life goals, gives rise to the current spate of interest in the role that could be played by philosophy in schools. Theorists and practitioners working in the area of philosophy for schools advocate the inclusion of philosophy in school curricula to meet these policy objectives. This article tests claims that philosophy can aid in the acquisition of democratic dispositions and develop critical thinking and considers to the extent to which these aims are compatible with each other. These considerations are located in the context of certain policy statements relating to the curricula of Western Australia and New Zealand.     

Developing an effective education reform model for indigenous and other minoritized students

Educational disparities between indigenous Maori students and those of the majority continue to be a major issue in New Zealand. Te Kotahitanga, an iterative research and development programme, which commenced in 2001, supports teachers to implement a relationship-based pedagogy in their classrooms in order to improve Maori students' achievement in mainstream secondary schools. This article addresses the question of how gains in Maori students' achievement can be sustained and expanded. Schools, from an earlier phase of the project, in their 6th and 7th year of the programme were examined, using a theory-based model designed to evaluate and promote dimensions necessary for effective institutional support of the teaching innovation. This article demonstrates that schools that have been the most effective implementers of the intervention have seen the greatest gains made by Maori students in the 1st year of national assessments. This article then discusses effective leadership for addressing problems schools encountered while implementing the pedagogic reform.     

现代西方科学主义哲学思潮评介

任何一种哲学理论都是时代精神的体现，它为我们认识历史和人类思想史提供了宝贵的资料，但同时也不可避免地带有历史局限性，对此我们应有正确的认识。从现代西方哲学中的科学主义思潮兴起的原因、主要思想等几方面入手，分析其历史意义及其历史局限性。     

Islamization of Disciplines: Towards an indigenous educational system

The past two decades has witnessed the mushrooming of Islamic schools in Europe, the United States and South Africa. Initially these schools were concerned essentially with providing an Islamic ethos for learners. More recently, however, they have begun to focus on the process of Islamization. The Islamization project was initiated in the United States by Muslim academics including Isma’il al‐Faruqi, Syed Husain Nasr and Fazlur Rahman as a response to the secularisation of Muslim society, including its educational insitutions. In essence Islamization means including Islamic disciplines in the curriculum, providing an Islamic perspective on issues in the syllabi and locating, where possible, secularized disciplines within the Islamic weltanschauung. Six international conferences have been held to date at different locations in the Muslim World. The first five generated conceptual papers on the Islamic approach to knowledge and education and inspired academics to write research papers on their disciplines from an Islamic perspective. Most of these have been published in the American Journal of Islamic Social Sciences. The three universities which were established to drive the process have had varying degrees of success. The sixth conference which was held in South Africa took the form of workshops where South African teachers and international academics were brought together to generate Islamised syllabi for the major school disciplines. This article attempts to explain the rationale for Islamic schools and their attempts at Islamization of disciplines. In my view, this is an important development in the context of demands for the revival of indigenous knowledge systems.     

西方形而上学史与西方文明史关系论纲

形而上学是西方思想文化的核心内容,它伴随着西方文明的整个发展进程。透过西方文明史的表象,人们不难发现一系列与形而上学相关的思想文化因素,其中有本体论、至善论、自然法论、上帝存在论、日神与酒神精神,等等。它们交织在一起,既促成科学理性的思考和实践,也孕育起国家至上、上帝至上、帝国扩张等情结;既深刻地影响了西方自身的文明进程,也不同程度地影响、冲击着西方以外各区域的文明进程。文章从历史的角度,有重点地对形而上学思想文化与西方文明发展的相互关系做全方位扫描。     

论阿拉伯哲学方法论在历史上的两次转变

阿拉伯哲学具有理性主义的哲学方法论特征，因为它已经具有了其基本要素：理性主义的内在精神、形式结构和基本原理。但是，在12-13世纪以后，特别是以苏菲派为代表的宗教哲学思想成为主流意识形态以后，阿拉伯哲学方法论抛弃了理性主义而走向了神秘主义，与东方其他民族文明的哲学方法论观念和思维传统逐步接近，完成了它在其逻辑历史发展过程中的两次转变。     

试析中西形而上学的差异

形而上学曾在西方被认为是哲学的灵魂, 一种缺少形而上学的哲学就好象是一座没有神像的庙。在长期的发展过程中, 中西方哲学由于各方面的差异, 导致形而上学在中西方出现了不同的命运。在对形而上学本身的理解、关注视角、追求的目标、命运及其原因以及所产生的影响还存在着差异。     

Learning from land and water: exploring mazinaabikiniganan as indigenous epistemology

Abstract

Indigenous peoples have long called for education that supports self-determination, counters colonial practices, and values our cultural identity and pride as Indigenous peoples. In recent years, Land education has emerged as a form of decolonial praxis that necessarily privileges Indigenous ontologies and epistemologies and engages in critiques of settler-colonialism. Informed by this theoretical framework and using Indigenous storywork methodology, this study focused on the perspectives of six Anishinaabe Elders on mazinaabikiniganan (commonly known as pictographs) at Agawa Rock, now part of Lake Superior Provincial Park in Ontario, Canada. Revealing ways of knowing and being that are intimately connected to Land and place, the pedagogical potential of mazinaabikiniganan as a form of Land education is discussed.     

论古代西方伦理学知识论倾向

在知识论培育下的古代西方伦理学在很大程度上把道德问题的解决寄托给了知识：从道德的本原到道德内容和标准，从道德行为到道德修养的途径，无不贯穿着知识论倾向。古代西方伦理学知识论大致上沿着唯心主义、唯物主义和调和论三条路线展开。它对西方伦理学的发展产生了重大的影响，使西方伦理学在近代带有浓厚的知识一认识论倾向，而在现代则具有知识一科学化倾向。     

论西方传统理性主义的发展

哲学在本质上是理性的事业,哲学的智慧在于反思。虽然西方传统理性主义已成为过去时,并不断受到非理性主义等的责难,但我们不能否认人类的理性探索不仅推动了科学的进步,而且也推动了社会和政治的进步,其蕴涵的科学精神以及对真理、统一性和自由的追求是值得我们再一次反思的。     

亚里士多德的哲学思想及其历史地位

亚里士多德是古希腊哲学的集大成者,举世公认的历史上第一位百科全书式的思想家。他不仅是哲学大师,而且是逻辑学、心理学、生物学、伦理学、政治学等多个学科领域的奠基者或重要创始人。作为古希腊哲学的集大成者,他不仅总结了以前所有哲学家的思想,还澄清了他们的混乱,并且把自然哲学和本体论紧密结合在一起,从而代表了希腊哲学的最高水平。正因为他是古希腊哲学的集大成者,故后人对他的哲学立场派别归属问题,众说纷纭,不一而衷。亚里士多德在哲学方面的主要代表作是《形而上学》、《物理学》、和《论灵魂》。在他的诸多哲学著作中,详细地阐述了他的基本哲学思想。从古代希腊哲学的发展史看,进而从全部西方哲学史来看,亚里士多德是一位承上启下的哲学家。他的思想吸引了西方众多学者的探索。马克思曾称亚里士多德是古希腊哲学家中最博学的人物,恩格斯称他是古代的黑格尔。     

Interrogating discourses of intercultural education: from indigenous Amazon community to global policy forum

This article investigates discourses of intercultural education, taking as its starting point two ‘encounters’ in 2010 with contrasting aims and expectations of intercultural education. One is the launch of the 2010 Global Monitoring Report, where intercultural education is viewed as a means of overcoming marginalisation and promoting inclusion, and the other is in a rural Amazonian community context, where intercultural education serves to actively compound processes of exclusion. The article examines these discourses of intercultural education, locating them socially, culturally, politically and historically, and draws distinctions between educational analyses of diversity that emphasise identity and difference and those that prioritise interculturalism. It exposes complex and intersecting dynamics of social change and political contestation in the Amazonian ‘encounter’, which question the viability of globalised (technical-adaptive) strategies for inclusion of people whose intercultural lives are characterised by abjection and marginalisation.