卡夫卡与尼采

尼采在卡夫卡的思想和创作中留下了深刻的印痕。卡夫卡虽然是一位弱者，但在他身上常常透露出强者的气息和精神；尼采是一位强者，但他病弱的身体却承受不了强力的重压。尼采是一位爱好用格言或寓言写作的哲学家，这对卡夫卡的创作也有着直接而又深远的影响。卡夫卡是一个总在怀疑的祈祷者，尼采则是一位“重估一切价值”的狂人。卡夫卡是一个具有独创性的作家，他在推崇和接受尼采的过程中并没有失去自己的原创思想和个人品格。     

尼采和柏拉图主义--论尼采的"两个世界学说"

尼采颠覆了柏拉图的“两个世界”理论，建立了自己透视论的“两个世界学说”。他认为，真实世界和虚假世界不是原型和摹本的关系，而是原文和解释的关系；不是分有和被分有的关系，而是透视和被透视的关系。永恒轮回生成的权力意志世界就是作为原文的世界，而从这个幽深的原文世界中透视性地涌现出了、无数个被赋予意义的外观世界；他还改变了艺术和认识在柏拉图那里的关系，颠倒了审美的和图式化的外观世界的位次．重建了世界的等级秩序。     

存在与逍遥——海德格尔与庄子《逍遥游》

近年来,海德格尔研究在中国学界备受关注,并已成为一门显学.在这一语境下,研究海德格尔之于中国学、之于中国传统思想与美学的意义是大有必要的.老庄思想在研究中势必处于重要地位.文章仅从海德格尔的存在哲学观和庄子"逍遥游"自由境界的相通入手,深入思考民族思维方式与现象学方法之间的内在联系.     

海德格尔与马克思:对立抑或超越

从人们对海德格尔著作引文中的两个问题开始展开讨论,进而转入对待"死亡"的不同态度与工具理性、"生存"相对于"存在"的优势两个环节进行分析,表明海德格尔之所以要讨论到马克思,是因为海德格尔认为对世界的技术性理解构成对于当代世界理解的核心。然而海德格尔没有涉及马克思关于人和人类社会的理解中非常核心的内容:阶级及生存论的原始性,没有认识到马克思的思想是哲学和革命的社会学说的密不可分的结合,没有对于马克思关于现实性的理解给予足够的关注,从而导致海德格尔对马克思的误解,并且海德格尔最终也没有能超越马克思。摒弃从纯粹的哲学思辨出发,只有马克思的实践哲学才构成了解决哲学基本问题的合理向度。     

Nietzsche: A Philosopher of Fitness

Research on the complex issues that underpin Talent Identification and Development (TID) appears to be divided into five key constructs: sport specialization and selection, practice, athlete development, junior and adult success, and the role of stakeholders in the sport system. Analysis of each construct indicates that differences exist between research theory and reality in terms of outcomes for practice in athlete development, although the reasons for this are unclear. These differences may, however, indicate reasons for the lack of adult success in young athletes identified as ‘talented.’ Further, analysis of the stakeholders construct also indicates both a lack of coherence in the understanding of TID systems and processes between key stakeholders in the TID process and a lack of research into the importance of such coherence in developing young athletes.     

阿多诺与海德格尔:对抗和潜对抗

认为把德国的阿多诺和海德格尔并置为20世纪西方新浪漫派的代表人物是一种误读。阐述了产生误读的因由,即这种误读忽略了两者哲学观上存在的尖锐对抗,也忽视了两者在美学观上的潜在对抗。     

福柯尼采谱系学

尼采和承继尼采的福柯对传统历史观的批判和对新历史方法—谱系学的建构,让我们找寻到一种全新的理解历史的视角。传统历史学总是试图为事物的产生寻找形而上学的高贵本质。而谱系学义无反顾地拒绝了这种假定。谱系学研究起源,不是要奠定什么基础,不是要寻找同一性的根源,相反是要破碎那些被认作是同一的东西,要尽力消解它,要昭显我们所经历的一切非连续性,要反对理想意义和无限目的论的元历史展开,要呈现那些被想像成自身一致的东西的异质性。传统的历史不需要事件,或者把事件当成装饰,它要的是本质特征、最终意义和永恒价值。但是,谱系学告诉我们,世界和历史只不过是无数纠结缠绕的偶然事件,我们在无数流逝的事件中生活,并无原初的坐标。     

海德格尔与民族（Das Volk）问题研究

不同于流行的实证主义,尤其不同于纳粹学者建立在生物学基础上的种族主义,海德格尔对民族本质的思考,着眼于其存在论的内涵。民族一方面是人返回其本质时的一种生存状态,同时也是与他人在一个共同体内命运相关的生存状态。这个意义上的民族不是自然而然形成的,而有赖于人的决断。艺术活动在唤醒人的民族意识或使得民族成其自身的过程中具有重要意义。     

Teaching to Lie and Obey: Nietzsche on Education

To understand Nietzsche's view of education requires us to grasp the importance Nietzsche attaches to being embedded in a particular historical and cultural frame. Education is, at least in the early stages, a matter of teaching the child to see and to value particular things or, in Nietzsche's way of putting this, teaching the child to lie. Here I develop an interpretation contrary to those who emphasise Nietzsche's radical individualism and thus view his Overman in subjectivistic terms. I argue that Nietzsche's most important lesson is not that we are to create anything radically new , but rather that we are to take up a serious engagement with respect to what we stand for.     

Mathematics and positive sciences: a reflection following Heidegger

In this article, I make a case for the inputs that Martin Heidegger's theoretical perspective offers to current concerns about the nature of mathematics, its teaching and learning, and the problem of subjectivity. In particular, I consider Heidegger's notion of positive science and discuss both its applicability to mathematics and its importance to mathematics education. I argue that Heidegger's ontological position is consonant with some sociocultural approaches in mathematics education and that Heidegger's work can shed some light on the problem of knowing and being. Finally, I raise some questions concerning subjectivity and the link between language and mathematical objects.     

Heidegger,Technology and Education

In this paper, I defend the viability and relevance of Heidegger's philosophy of technology and consider its emancipatory potential in the field of education. First, I situate Heidegger's philosophy of technology within the broader emancipatory project of his early work—the fundamental ontology of Being and Time—and emphasise the role of language and (self-)appropriation in human subjectivity. Second, in light of the importance Heidegger placed on education for resisting the reifying and alienating effects of technology, I conclude with some critical reflections on recent attempts to develop a positive Heideggerian programme of education. In particular, I reveal some crucial limitations of the pragmatist or ‘bodily coping’ approach—defended by Hubert Dreyfus and Mark Wrathall and argue that an ‘appropriative’ alternative yields a more compelling philosophy of education, which emphasises the cultivation of moral articulacy.     

郁达夫与尼采、施蒂纳

作为一位诗人气质浓厚的作家,郁达夫对纯思辨哲学一向敬而远之.但对尼采和施蒂纳,他却表现出了极大的热情,他不仅致力于向中国读者介绍这两位"新浪漫派"的哲学健将,而且他自己也从中获取了丰富的思想养料.他在哲学观方面否认偶像权威,强调自我尊严,在文学观方面反对文以载道,主张个性表现,都表明了他与尼采和施蒂纳之间密切的精神联系.     

Heidegger Teaching: An analysis and interpretation of pedagogy

German philosopher Martin Heidegger stirred educators when in 1951 he claimed teaching is more difficult than learning because teachers must ‘learn to let learn’. However in the main he left the aphorism unexplained as part of a brief four‐paragraph, less than two‐page set of observations concerning the relationship of teaching to learning; and concluded at the end of those observations that to become a teacher is an ‘exalted matter’. This paper investigates both of Heidegger's claims, interpreting letting learn in the context of Heidegger's larger philosophical project, and suggesting why in light of that project to become a teacher is an exalted concern. The methodology guiding the inquiry is largely hermeneutic, the purpose of the essay to interpret teaching from a Heideggerian perspective: its nature and general method.     

Study Time: Heidegger and the Temporality of Education

In this article, the author argues that the question of educational time is absolutely essential in contemporary debates concerning the fate of the university. In order to examine the nature of educational time, this article first outlines Heidegger's distinction between temporality and Temporality. Second, the author makes a clarification between inauthentic and authentic learning as two forms of educational temporality. Here the article turns to the work of Hubert Dreyfus and Stuart Dreyfus on expert skill building versus standardised or generic forms of learning. When inauthentic and authentic forms of temporality are brought to light through this distinction, new ways of understanding the convergence and divergence of learning modes open up for critical reflection. Third, the article suggests that while differentiations internal to learning are critical in the struggle to define the nature of education, education cannot be reduced to its temporalising forms. At this point, the work of one of Heidegger's late students, Giorgio Agamben, becomes important for grounding the educational experience in Temporality through study (as distinct from learning). At stake here is carving out a time in education for enpresencing (the Temporality of the potential for something to appear) versus self‐projection through action (the authentic temporality of expert skill building). And finally, the article turns back to Hediegger in order to see the ethical limitations of too quickly collapsing education into learning—even if that learning is authentic.     

Schooling Heidegger: on being in teaching

The article looks at the practice of teaching in the light of the Part One of Martin Heidegger's major work Being and time. After discussing the main themes of this work, and particularly Heidegger's argument that our fundamental way of being is not cognitive, it examines their implications for such issues as the place of theory and reflection in education. The article then considers generalised approaches to professional work, notably those of Donald Schön and Andrew Abbott. It concludes that teaching has unique characteristics which are illuminated by Heidegger's writing. It suggests that teachers’ practice exhibits a tension between instrumentality and a concernful being-with children, but is fundamentally grounded in the latter.     

原始方术中的前诸子思想

先秦诸子争鸣是中国古代思想发展的辉煌时期,但诸子思想绝不是中国古代哲学的开端.中国文化起源甚早.古代思想自三代至秦汉,虽然屡经分合变化,但仍有很多贯穿前后的观念和命题,许多对后代思想影响至深的命题,都可以在中国早期文化中找到踪迹.一些思想观念的来源甚至可以上溯至史前时代.     

批判与继承:历史语境中的苏格拉底和海德格尔

批判精神是西方哲学最根本的表现,而对"人"的关怀同样是构成西方哲学的核心之一。这在苏格拉底和海德格尔二人身上表现得尤为明显。然而不可否认的是,在他们共同的思想基底之上横置着一条无形的万里长城:理性和非理性的对立。