The Refined and Further Defined Freedom Paradigm: A Response to Ottens and MacCluskie

The proposed freedom paradigm is briefly reviewed as an overarching framework that may provide a structure for integrating the counseling profession and counseling theories. Freedom is defined and discussed in terms of four modalities: freedom from, freedom to, freedom with, and freedom for. This is followed by a response to comments on Hanna's (2011) article and addresses such topics as the nature of practice, the value of techniques, hypnotherapy, and the applicability of the paradigm for mental health professionals in general. A further clarification of counseling toward object orientation and internal control is also included.     

A Response to the Proposed Paradigm: Freedom Runs Through It

Freedom, conceived as self‐determination, control, and agency, has been put forth as the central purpose of a paradigm to bring together the specialties of the counseling profession, integrate the many theories, and usher in a wave of potentially powerful techniques from Asian psychologies. It remains to be seen how the foci of the specialties would change, if at all, in this paradigm; however, the unique contributions of each theory may be better appreciated. Research should be undertaken to better understand the efficacy of these new but ancient techniques.     

由自欺走向自由——对电影《蓝》中女主人公的解读

自由是萨特自由哲学的核心,指通过自由选择的行为改变自身的命运。导演基耶斯洛夫斯基的代表作《蓝》中的女主人公朱丽正是借由这种"自由",重新找到了自己的人生道路。     

卢梭社会契约论思想研析

卢梭的社会契约论思想的逻辑起点起始于对自然状态的论述。自由和公意这两个概念构成了社会契约的核心,并进而论证了自由和公意的目标乃是平等。从自然的自由到社会的自由,这看似失去权利的过程在卢梭这里却得到了最大的回报,人们通过社会契约得到的是一种＂平等＂的自由。对于卢梭来说,使自由走向完美的则是平等的自由与道德的自由的结合。     

试论阿马蒂亚·森的自由思想

本文是在阿马蒂亚·森《以自由看待发展》的基础上研究他的自由思想。从阿马蒂亚·森自由思想的理论渊源和其实质内涵着重讨论了阿马蒂亚·森自由思想的主要内容,有自由与发展,自由与平等,并提出了阿马蒂亚·森自由思想对当代的一些启示。     

论阿马蒂亚·森的“实质自由”

自古以来,＂自由＂是一个颇受争议的概念,阿马蒂亚·森吸取了自由主义几个代表性学说的精华,同时超乎自由主义之外,对自由的含义提出其独到的见解：实质自由——自由是一种可行能力。＂实质自由＂赋予了＂自由＂更为全面的含义,注重自由的实效性,突出人在自由中的主体性地位。阿马蒂亚·森将自由概念带入了一个新的视角和领域。     

简论自由和必然的辩证关系

自由和必然之间是辩证的统一关系.它们具有不同的特点和作用人追求自由,但又受到必然性的制约和限制;自由是属人的东西,是人的价值范畴,离开人类实践是无所谓自由的;自由是主体性具备和实现的突出标志.自由和必然之间存在着相互依存的关系,二者在一定的条件下可以相互转化.本文认为,自由就是在实践中对必然的认识、把握、利用和改造,以达到自己的目的.     

论儿童在教育活动中的自由

自由是人的天性,是生命的内在需求。人的自由根据所体现的领域不同,分为主体自由、社会自由和个性自由。儿童在教育活动中的自由也同样包括三类:教育活动中的主体自由是理性的选择自由;教育活动中的社会自由是权威和纪律保障的自由;教育活动中的个性自由是自我实现的自由。儿童在教育活动中的自由就是个性自由在主体自由和社会自由中的实现。     

A New Paradigm for Teaching Counseling Theory and Practice

The author discusses a paradigm for understanding the myriad of counseling theories and their corresponding intervention techniques. The paradigm organizes counseling theory and practice around three principles: a way of being, a way of understanding, and a way of intervening. The paradigm assists counselors in sorting out the similarities and differences between the counseling theories and allows them to eclectically use various theories and techniques without losing the consistency and cohesiveness of working within a structure.     

关于自由与道德关系之考察

自由与道德都是人之属性。人的自由是相对的,这种相对性取决于一种尺度。善是自由的根本尺度,这种尺度不是对象或客体对主体的一种规定,而是作为活动主体的人对外部对象或活动客体实现的一种价值要求,即道德判断。追求自由的过程,就是追求善的过程,道德的完善,就是自由的实现;自由以道德作为最终表征,道德以自由为表现形式;自由是人的一种自主、自决、自律的能力,这种能力的使用必须以对道德必然性的认识与遵循为基础;只有通过道德责任的自觉选择,才能达到理想的自由境界。因此,在自由与道德的关系中,道德是实现自由充分且必要的条件,自由离不开道德的判断,道德以自由的实现状态为依据,道德与自由共生共存,密不可分,道德与自由的这种关系是人的目的状态不同的表述方式。     

新闻自由：责任与精神

新闻自由主要指人们搜集、发布、传送和收受新闻的自由。新闻自由是自由的新闻精神追求的目标。自由的新闻精神正是以追求新闻自由的方式实现着自身。对于新闻媒体、新闻从业者来说，追求新闻自由．就意味着同时必须承担相应的社会责任，这样的自由才是正当的自由。     

论康德关于自由与法治的关系的理论

自由现念构成了康德法治理论的根本基础和理论核心。在这个理论体系中，作为本体的自由与作为现象的自然必然性并不矛盾。作为理性事实的自由理念和普通道德法则不仅互为前提，而且互相证立。自由是法治的终极价值，法治是自由的制度存在形式。     

论马克思的自由中本质在于生活实践——马克思主义自由观新探之一

自由是人的内在本性和精神追求,人类的历史就是人的自由实现的历史。作为人所特有的时代性、历史性的问题的自由是每一个思想家不容回避的问题,一切体现时代精神的哲学都不能不对此做出自己的回答。然而,国内外理论界对马克思自由观的认识和理解上存在许多混乱和误区,本文将对“自由”是对必然的认识观点在理论上予以澄清,力求揭示马克思以实践观点的思维方式超越了以往哲学的自由观,找到了自由与必然统一的生活实践根基。     

Academic Freedom: Constitutional Myths and Practical Realities

Academic Freedom is a sacrosanct value on American university campuses. Virtually all research institutions, public and private, have explicitly adopted some form of the American Association of University Professors’ 1940 Statement of Principles on Academic Freedom and Tenure or the organization’s the 1915 Declaration of Principles on Academic Freedom & Tenure. Because of the near universal acceptance of the principle of academic freedom, there is a common belief that the United States Constitution recognizes academic freedom and, more importantly, confers “special rights” on the persons and institutions of academia. Yet, despite its almost universal acceptance by faculty and administrators and despite its constant use as a constitutional theory whenever faculty and/or administrators dislike a government program, academic freedom is a constitutional myth. The rights of individual academics or of academic institutions are no greater than the rights of individual non-academics or of non-academic agencies or institutions. Put another way, from a constitutional standpoint, there is nothing special about the academic setting. Academic Freedom is no greater, and no lesser, than the constitutional rights of non-academics or ordinary state agencies. Nevertheless, academic freedom must be respected as a practical reality. There are important public policy reasons why university professors should have wide latitude in their research, writing, and teaching efforts. At the same time, institutions should be given a large amount of discretion in determining the scope of their missions. In other words, while academic freedom is not a federal constitutional value, it should be an important public policy consideration and, perhaps, even a state constitutional value. The purpose of this Article is twofold. First, it seeks to demonstrate that academic freedom is a constitutional myth. Institutional academic freedom, the idea that institutions of higher education have a federal constitutional right to be free from outside control, is simply incompatible with constitutional realities. Moreover, professors do not have an individual constitutional right to academic freedom. In short, the rights of professors and the institutions that employ them are no greater than the rights of non-academic employees and non-academic organizations. Second, it attempts to explain why respect for academic freedom is a practical reality.     

能指的滑动——当代西方文论中对艺术与自由的阐释

艺术与自由的本质也许只是社会意识形态所“强加”或反映的一种形式,以文学这个特殊艺术对象为例,可以管窥当代西方文论中艺术与自由的本质关系：由外及内,从艺术与时代、历史的关系谈论艺术是否具有自由;由内及外,假定存在着“艺术”这样一种东西,看它是否真的具有自由性。可见,艺术与自由不可能有所谓的终极所指,永远只是处于能指的滑动中。     

Striking a critical pose: andragogy ‐‐ missing links,missing values

The first part of this essay, entitled ‘The Andragogy Debate: Twenty‐five Years of Deliberation’, examines the evolution of North American andragogy. It presents the changing views of researchers in a chronological dismantling of andragogy as a theory of adult learning. It provides a brief account of Knowles's influences in order to place andragogy in perspective as a set of assumptions about adult learning made fragile by what is missing. To expose the linear nature of the andragogical model, this section addresses sociological, philosophical, and other contextual weaknesses. The second part, ’Democracy and Freedom Lost in the Malcolmian Soft Sell’, elucidates the distorted view of individual freedom associated with individualism in the Knowlesian sense. It considers the impact of organizational and societal structures in shaping individual freedom and constituting democracy. While noting Knowles's support of individual freedom, it accents the inability of the andragogical model to achieve this freedom.     

浅析信息技术教学中的自由

"自由"这个千百年来人们一直追求的状态,如今在教育上也是教育者所追求的。尤其是在如今信息技术飞速奔腾的时代,信息技术给教育以庞大的冲击力,导致很多问题的出现,这让人不得不审视这种新的教育方式——信息技术教学。主要从"自由"在信息技术中的含义和意义两方面出发,探讨信息技术教学中的"自由"问题。     

Secularization of the Academy: a Baptist Typology

This article was originally presented as a paper at the American Association of University Professors (AAUP) Conference on Academic Freedom at Religiously Affiliated Colleges and Universities, held at Baylor University, April 1, 2000. It examines six case studies of Baptist colleges or universities that have distanced or separated themselves from denominational control. The article identifies factors involved in what is often called the secularization of the academy. A complex picture emerges. Factors leading to the shedding of denominational links include questions about academic freedom, the desire to attract funds and students from a wider socio‐constituency but also lack of a clear Baptist pattern for institutional management. The typically ‘lower social economic’ background of Baptists has meant that their ambitions have outweighed their resources. Nonetheless, schools founded by Baptists have benefited a great number of people, Baptist and non‐Baptist, Christian and non‐Christian.     

论现代主体自由的局限

现代主体将自身看作是与外部世界对立的抽象实体,从而将自由理解为自我保存。自由是衡量生命价值和生活意义的重要尺度,但不是生命、生活的全部。脱离生活世界谈论和固守抽象的自由必然陷入悖论,从而导致生命价值、生活意义的贬损和消解。现实自由的根基在于生活世界,它必然以生活世界为旨归。     

浅析自由在政治上和哲学上的两种涵义

政治上的自由和哲学上的自由是两种不同的自由,政治上的自由是指公民享有的合法的民主权利;哲学上的自由是指对必然的认识和对客观世界的改造。