高校校园精神文化内涵浅谈

本文具体阐述了校园精神文化的概念及对其进行了定位，提出当代中国社会主义高校的校园精神文化既不单纯是传统文化的人文精神，也不单纯是工业社会的人本精神，更不可能是所谓的后现代精神，它应当是既充分吸纳东西方文明发展进程中文化精神的精华，又具有中国特色社会主义特征，既符合初级阶段社会主义的实际，有助于推动社会主义建设，又充分体现人类终极的价值目标，这种文化就是包括理性，科学，文化三大精神。     

赵翼的才性论

在乾嘉诗坛上,赵翼袁枚相互唱和,倡导性灵,他们的"性灵"是在诗才基础上的性情的自然流露,这与公安派的"性灵"说有很大的差别。赵翼主诗才的观点不仅鲜明,而且立论比较客观、辩证,通过赵翼的诗才论可从一个侧面分析性灵说的内涵。     

Promoting Spiritual Development in the Curriculum

This paper asserts that the spiritual is rooted in the essence of being human. Human beings search for meaning, purpose and direction in life and spiritual development is inextricably linked with this process. The spiritual manifests itself in the feelings and emotions of human beings, as well as the values, beliefs, aspirations and intellect. Spiritual development in this sense must be holistic. The spiritual dimension of education must engage the body, mind and heart. Spiritual development implies change, with a progression from immaturity towards maturity, from the simple to the complex, from the superficial to the profound. In relation to this the writer discusses what spiritual education should involve and the contribution different aspects of the curriculum can make.     

试论阿哈德·哈姆的精神复国主义思想

阿哈德·哈姆提出的精神复国主义是世界犹太复国主义理论体系的重要组成部分。犹太人困境与犹太教困境为精神复国主义的崛起奠定了基础。以阿哈德·哈姆为代表的精神复国主义是作为政治复国主义的修正观而出现的。他批判以赫茨尔为代表的政治复国主义者不切实际的外交理论与实践、忽略了对犹太民族自身族性的重塑,主张将巴勒斯坦确立为犹太人的精神中心、恢复希伯来语的使用和繁荣希伯来文学。在巴勒斯坦的移民与拓殖问题上,阿哈德·哈姆对以热爱锡安组织为代表的犹太殖民者在巴勒斯坦地区垦殖的不合理方式提出了批评并对未来的阿犹冲突提出了早期的预警。     

Educational Capital in the Elementary School of the Mid‐Nineteenth Century

This essay discusses the life and work of Elise van Calcar (1822–1904), a writer and maternal feminist who introduced Froebel’s kindergarten in the Netherlands. Van Calcar also was the leader of a Christian branch of spiritualism. The focus is pointed at parallels between her reading of Froebel and of ‘messages’ from spirits in the ‘other world’ with whom she claimed to be in touch during spiritualist séances. Both Froebel’s Romantic pedagogy and spiritualism put emphasis on harmony and synthesis. Each of her projects was an attempt to transcend the dichotomy between the public and the private. Spiritual motherhood ruled the kindergarten and non-conformist religion, alternative medicine and Froebel training were practised at home. Both the kindergarten movement and spiritualism made her promote a ‘natural’ approach. Yet, she never stopped warning of the danger of leaving a child’s moral development to nature. Like a garden a child had to be worked upon.     

论依纳爵神操对霍普金斯诗歌中圣礼主义世界观主题的影响

圣礼主义世界观是霍普佥斯宗教诗歌的一个最重要主题之一,深受依纳爵神操中相关的原则和教义的影响和塑造。其诗歌中反映出的圣礼主义世界观是被依纳爵神操所塑造和指导的,带有深深依纳爵神操的印迹。霍普金斯的诗歌实际上是赞美、崇敬和侍奉上帝的赞美歌。     

钦州城市文化之精神文化层的建构———从刘冯爱国精神谈起

城市文化的内涵大体可从物质文化、制度文化和精神文化三个文化层次去描述.钦州城市文化的精神文化层的建构应结合地方的特色,以刘冯精神的传承促进城市文化道德体系的建构,以刘冯文化内涵的挖掘强化城市核心价值观的建立,以刘冯文化底蕴的沉淀拉动城市文化民俗体系的建构,从而打造一个以刘冯文化为核心、多文化融合的亦古典亦现代的都市.     

Promoting Spiritual Development in the Curriculum

This paper asserts that the spiritual is rooted in the essence of being human. Human beings search for meaning, purpose and direction in life and spiritual development is inextricably linked with this process. The spiritual manifests itself in the feelings and emotions of human beings, as well as the values, beliefs, aspirations and intellect. Spiritual development in this sense must be holistic. The spiritual dimension of education must engage the body, mind and heart. Spiritual development implies change, with a progression from immaturity towards maturity, from the simple to the complex, from the superficial to the profound. In relation to this the writer discusses what spiritual education should involve and the contribution different aspects of the curriculum can make.     

林语堂的“表现性灵说”与克罗齐的“表现说”

林语堂的“表现性灵说”明显受到了克罗齐“表现说”的影响。林语堂本人也承认这点,但他所言之“表现性灵说”与克罗齐所言之“表现说”,既有相同的一面,也有相异的一面。克罗齐的“表现说”是以人的心灵为基点,重视心灵的张扬与活动的艺术学说,是其整个心灵哲学的有机组成部分。由于克罗齐把人类的一切活动归诸于人之心灵“表现”的结果,其“表现说”自然也难逃片面性。林语堂的“表现性灵说”则是以人生为基点,重在内心的舒展与自由的艺术主张,与其整个近情哲学紧密相关。由于其近情哲学看重现世人生,要求通情达理,其“表现性灵说”自然也就不会画地为牢,陷入克罗齐那样的片面境地。     

精神信仰与幸福感——基于90后大学生实证研究

采用《大学生精神信仰问卷》和《综合幸福问卷》对南昌大学330名90后大学生进行调查,结果显示精神信仰与幸福感显著相关,且社会信仰直接影响大学生的幸福感。从而得出结论：社会信仰能够正向预测幸福感。因此,加强大学生的信仰教育,对提升幸福感具有重要意义。     

电影的“情绪效应”——论电影的情绪元素对人的心理的影响

随着当代社会经济的高速发展,生活高压下的现代人越来越多的出现了诸如恐慌、焦虑、压抑、抑郁等一系列复杂的情绪反映,而电影由于它的“情绪效应”,成为现代人的“精神乌托邦”。现实中观影者的情绪直接被电影情绪所感化,同时电影中“情绪”元素直接影响着观影者的心理状态,即电影艺术能让观影者在“感同身受”的同时,将本我欲求释放出来,在有意识或无意识中得到精神的宣泄和心灵的净化,实现人们在精神的时空中所追求的生命体验。     

谈精神鼓励的意义

精神鼓励的意义在于具有永不耗损性和非商品属性，精神鼓励有助于确立人们完全的社会角色。     

传统荣辱观述析

有价值的传统荣辱观思想是社会主义荣辱观的重要文化资源。对先秦和汉唐明清以来的有价值的荣辱观思想进行梳理和分析,经过批判地继承和新的诠释可以用来为树立社会主义荣辱观和建设社会主义精神文明服务。     

论精神文明建设的基础

精神文明重在建设，基础在于必要的经济投入，当前，投入不足已成制约我国社会主义精神文明建设的各项方针，政策落到实处的突出问题，要尽快建立健全精神文明建设经济投入保障机制，保证精神文明建设有一个坚实的物质基础。     

浅议精神生态危机的突围

生态批评作为文学批评的方法,其新颖性和跨学科令评论家们对“精神生态”的理解见仁见智。精神生态研究两个关系;一是精神内各因素,包括信仰、欲望、动机、情感、人生观、价值观等等之间的关系;二是精神与其外部各因素之间的关系,人的精神内的危机早致了人与其外的危机,因此,探讨精神内的危机以及危机的突围意义更为重要。从总体上看,精神生态危机主要表现在价值观的颠覆与人性的异化和欲望的过度膨胀等精神因子间关系的失衡,因此,解决精神生态危机的有效途径可用艺术来救赎精神和遏制欲望的过度膨胀。     

论精神生产及精神生产力

人们为认知世界和满足精神文化生活方面的需要所进行的探索、创作活动即精神生产,它具有抽象性、创新性、传承性、长效性等基本特征。精神生产力,作为人们从事精神文化产品的创作、生产的能力,表现的是人与人之间的关系,精神生产改变的是人的主观精神世界。精神生产力与物质生产力相互作用、互促发展;精神生产力与物质生产力相互渗透、相互包含,在一定的条件下可以相互转化。精神生产中,生产力与生产关系都是生产中所形成的人与人之间的相互关系,它们具有同一性。     

试论精神教育的建构及其实施

精神教育具有发展、充实和升华人格以及化解调适功能，建构和实施精神教育在当前具有重要的意义，必须采取科学有效的措施，加强精神教育。     

理性的思考奴性的审判--重读高晓声的陈奂生系列小说有感

高晓声塑造的陈奂生人物形象今天看来仍觉有味。通过对陈奂生及宋老大、闺土、阿Q等形象的对比，得出精神和思想的贫因是更为可怕的事情的结论。要使富起来的陈奂生们解脱精神和思想的贫困，任重而道远。     

刍议高校学生的传统文化教育

重视中华民族传统文化的传播是我们的责任,也是面对世界可以立稳脚跟的根源所在。面对日新月异的变化,维系中华民族精神家园、增强民族自信心势在必行。在这个过程中高等教育应该起到积极的作用,身先士卒的担当此重任。     

The Role of Religious Higher Education in the Training of Teachers of Russian ‘Orthodox Culture’1

This article provides an ethnographic account of the tensions arising from the different ways of building authority as teachers and the role of higher education in establishing teachers' legitimacy in Russia through the specific example of religious education. After state atheism was abandoned in 1991, an unprecedented demand for religious knowledge appeared in Russia, in particular in relation to Russian Orthodoxy. Since the Russian context of Orthodox education lacks shared standards, there is considerable latitude in the criteria determining norms and rules. Seeking to increase its influence, the Russian Orthodox Church aspires to have Orthodox catechism taught in a systematic way both in parishes and in secular schools. In practice, the Church is encouraging professional pedagogues to submit their curriculum proposals that would be suffused with Orthodoxy and at the same time be eligible for adoption in all settings and institutions. Thus, in order to educate teachers of religion, the Church has made available multiple, diverse sources of religious knowledge (self-learning, various courses offered by the eparchies, Spiritual Academies, and other institutions of higher education). But the legitimacy of these sources is often questioned, for instance by asking whether the institution that delivers diplomas of religious higher education has been granted formal state recognition. The teachers' quest for being acknowledged as competent technicians of religious education leads to competing claims for the authenticity of the sources of their training.