气势与气韵

中国书法艺术常提到"气",气乃书法之真谛所在。在书法创作与形象中常以"气势"、"气韵"等词进行表述,"气势"是书法家对自然抽象摹写与内心世界传达结合的一种书法表现的特殊形式。气韵是书法家、书法作品与欣赏者之间互相感知的产物。气韵生动乃书法所求的最佳效果。书法作品的气韵,是书法家品德情操、生活阅历、文化修养以及艺术功力等内外因素的综合产物。     

乡土社会与沂蒙文化

沂蒙山区作为中国革命老区,诞生了著名的沂蒙文化。沂蒙文化包括沂蒙历史文化、沂蒙革命文化和沂蒙现代文化,是在乡土社会中孕育、成长起来的,熟人社会、家的伸缩性能、居民的政治理想等乡土中国的社会结构及特点是沂蒙文化生长的土壤。不了解这样的乡土社会,就不了解中国,不了解沂蒙文化。     

UNDERSTANDING AGENCY AND EDUCATING CHARACTER

How can we understand human agency, and what does it mean to educate character? In this essay Klas Roth develops a Kantian notion, one that suggests we render ourselves efficacious and autonomous in education and elsewhere. This requires, among other things, that we are successful in bringing about the intended result through our actions and the means used, and that we act in accordance with and are motivated by the Categorical Imperative. It also requires that we are or strive to become virtuous and that we engage in moral reflection, and, furthermore, that actions are done for the sake of duty, that is, out of respect for the moral law. We accomplish such aims by developing our predispositions, namely the technical, the pragmatic, and the moral predisposition in a society. The extent to which we achieve this, Roth contends, demonstrates what we are prepared to make of ourselves.     

AMERICAN ENGLISH AND AMERICANNATIONAL CHARACTER

I.IntroductionLanguage and culture have been mutually dependent through their history.To put itsimply,culture means the total way of life ofa people.This simple definition implies thatculture refers to the patterns of customs,traditions,social habits,values,beliefs andlanguage of a society. As culture is so inclusive,it permeates virtually every aspect ofhuman life and it conditions and determines man's character.Language is the primarymeans by which a culture transmits its beliefs,values and…     

体育与广告

体育与广告的共栖关系说明广告向体育的扩张和体育向广告的位移,它反映了经济资本和体育的互相转换。体育广告的公平性、感召性、国际性和社会性是其性质之表现。总之,现代体育广告不只为商业服务,同时对人类社会精神文明的发展起到了积极的促进作用。     

CULTURE AND THE UNIVERSITY

In this article, the author who is the present Director‐General of Unesco, gives both an overview of the development of links between culture and higher education in Europe and suggestions for the continued expansion of these links. Universities are called upon to assume major roles in the Plan of Action of the World Decade for Cultural Development (1988‐1997) and in other Unesco activities, in Europe as well as world‐wide. For the university has a role to play not only in preserving that which is best in European culture but in furthering cultural innovation and cultural dialogue in Europe itself and between Europe and other regions of the world. The university is equally well‐suited to bridge the gap between the technical and the humanistic cultures, humanizing the one while making the other more rigorous, as well as the gap between popular and academic culture. In fulfilling its role, world‐wide, as preserver, transmitter, synthesizer, and innovator in the realm of culture, the universities will contribute greatly to the accomplishment of the universal mission of Unesco.     

CULTURE AND SUSTAINABLE HUMAN DEVELOPMENT

Many factors contribute to sustainable human development, among them various intellectual, artistic, and spiritual factors that are very difficult to quantify. Yet their qualitative importance is very great. Societies undergoing transition from totalitarianism to democracy need to pay particular attention to such factors as they attempt to reconstruct their value systems. These factors must be linked to economic development, for only in prosperity can humans be truly free.     

城市文化与现代化

城市化之所以能够成为现代化的重要内容和特征 ,不仅由于城市化对经济发展和社会进步有巨大的推动作用 ,而且因为城市化能够产生日新月异的城市文化。现代城市文化是具有现代人格的人创造的文化 ,是现代人生产活动和生活的文化体现 ,它集中和鲜明地代表了现代化的文化特征。积极发展城市文化 ,既是最重要、最可靠的基础设施投资 ,又可以切实地推进现代化建设     

CITIZENSHIP EDUCATION AND CHARACTER EDUCATION: SIMILARITIES AND CONTRASTS

ABSTRACT:  We suggest that there is a need for those who seek to explore issues associated with the implementation of citizenship education in England to clarify its specific nature. This can be done, at least in part, through a process of comparison. To that end we review some of the connections and disjunctions between 'character education' and 'citizenship education'. We argue, drawing from US and UK literature but focusing our attention on contexts and issues in England, that there are indeed some broad areas of overlap between these two fields. Citizens should be of 'good' character and the educational initiatives that we consider both emerge from a concern about current trends in society. However, we suggest that the overlaps with citizenship education principally apply when character education is drawn very broadly. When we examine a particular approach to character education that is often US-based, and titled as 'citizenship', we note many contrasts with citizenship education as formulated in the National Curriculum for England. We suggest that citizenship educators in England need to interpret claims about the similarity between these two fields with caution, or meanings that apply to both character education and citizenship education will be distorted.     

隐喻·文化·翻译

隐喻是一种语言现象 ,又是人们思维和行动的方式。本文介绍两个相关的隐喻理论 :塞尔的隐喻语用学理论 ,雷科夫和约翰生隐喻认知学理论 ,同时论述隐喻与文化的关系 ,指出文化的研究对于隐喻语言的翻译具有重要意义     

THE PROGRESSIVE EDUCATION MOVEMENT AND CHARACTER EDUCATION

If we may attempt a summation of the “progressive” movement as regards character education, we would say that these educators are of the earnest group which is seeking a new discipline for the individual and society. The old control of command and threat of punishment is giving way.

“Europe, like America, is discarding the traditional idea of discipline through coercion or blind obedience, and is looking for a new technique through which children may be helped to become self‐directing personalities using freedom intelligently.” ¹⁴ 14. Sidonie M. Gruenberg, Progressive Education, Vol. 4, p. 126.

It is not merely a question of interest and of project method. It is a problem of developing a new system of control in place of the old paternalistic and militaristic discipline that finds its last resort in the employment of force. In place of the domination by force, the newer “voice of conscience” says to give every individual a chance to develop an inner control. In place of punishment for those who do not abide by the norm of society, it seeks to substitute diagnosis. Seek first for an understanding of the individual, giving to the genius large leeway in working out! his original ideas, and, to the sub‐normal person, treatment such as the doctor gives to his patient.

“Progressive” educators are, of course, not the only ones contending for this new discipline, but they seemingly have taken the lead in working out a process of education to secure it. In this process the work of the teacher is not minimized but greatly exalted. In this undertaking to produce a more finely integrated person, the teacher must enter as a highly skillful guide and friend. What more “religious” conception of the function of the teacher can be found than this given by a “progressive” educator.

“It is the teacher's business to live with the child, as the refreshing shadow of a great rock in a weary land, as a spring of water for a thirsty soul, as an ever‐present help in time of trouble, as a lamp in the darkness, as a guide to little feet that stumble, and to little hearts that err; as a loving local Providence winning their affection and loyalty.”