家庭德育环境对儿童品德养成的影响及优化途径探究

个体品德养成深受其所处环境的影响,学校环境、社会环境及家庭环境并称为影响个体品德养成的三大生态系统。儿童期是个体品德养成与发展的关键时期,处于这一阶段的个体具有独特的心理特征——模仿和从众,而家庭又是儿童活动的主要场所,家庭环境在个体品德养成方面扮演了最重要的角色,家庭环境的各个要素都会对儿童品德养成产生影响。因此,为使儿童形成良好品德,必须努力优化家庭德育环境。     

Nietzsche,Eternal Recurrence and Education: The Role of the Great Cultivating Thought in the Art of Self‐Cultivation (Bildung)

In this essay, I briefly outline Nietzsche's doctrine of the eternal recurrence that has implications for education, and life in general; and, lastly, I argue that from an educational point of view, Nietzsche's doctrine of the eternal recurrence is best viewed as the great cultivating thought that has radical ramifications for any project of character education. Indeed, Nietzsche's concern with self‐cultivation (Bildung) to a large degree brings together the central tenets of his thinking to emphasise an ethics of character that is meant to serve as an alternative approach to cultivating character or the self in such a way that it reveals ‘what one is’ now (being), and who they could become (becoming). In order to bring this about, Nietzsche does not conceive the eternal recurrence as a theoretical doctrine, but as an exercise that we incorporate into our lives as a habitual practice, vis‐à‐vis, through repeated and prolonged meditation, reflection, thought and dialogue on the significance of the idea in such a way that it transforms the individual for the better. Subsequently, the idea of the eternal recurrence only becomes cultivating and truly educational if it transforms our lives in such a way that we come to revalue the self as a work of art to a point where we are able to educate ourselves against our age.     

亚里士多德和谐社会思想及其历史启示

亚里士多德和谐社会思想体现在他所提出一种理想的“优良城邦”的设想中。他认为,外物诸善、身体诸善和灵魂诸善三者的和谐,是人类优良生活的体现;在中道原则指导下,由奴隶主中产阶级掌权,实现城邦的富人、穷人和中产阶级的和睦相处,是最为优良政体建立的应有目的;以理性为基调,实现公民天赋、习惯和理性的内在和谐,是形成公民优良品德的前提条件。“优良城邦”就是“优良生活、优良政体、优良品德”三位一体的理想的和谐社会。亚里士多德的和谐社会思想有其阶级和历史的局限性,但对于我国构建和谐社会具有重要的启示作用。     

"钟鸣鼎食之家"的"末世君子"(续)--红楼梦人物论之贾政论

贾政是《红楼梦》系列人物中活得最辛苦、内心最苦闷的人，也是荣宁二府老爷们唯一的“正人君子”。他以孔孟之道修身，谦恭孝顺，“端正方直”，仕途之路却郁郁不得志。对日趋没落的家族，充满失落和危机感，他惶惶不可终日，却无计可施，徙有“无可奈何花落去”的悲怆。他自命清高，迂腐古板，老大才疏，治家技穷，育子无方，左右支绌，处处碰壁。     

"钟鸣鼎食之家"的"末世君子"--红楼梦人物论之贾政论

贾政是《红楼梦》系列人物中活得最辛苦、内心最苦闷的人，也是荣宁二府老爷们唯一的“正人君子”。他以孔孟之道修身，谦恭孝顺，“端正方直”，仕途之路却郁郁不得志。对日趋没落的家族，充满失落和危机感，惶惶不可终日，却无计可施，徙有“无可奈何花落去”的悲怆。他自命清高，迂腐古板，老大才疏，治家技穷，育子无方，左右支绌，处处碰壁。     

郑樵与《六书略》

郑樵不仅是宋代的著名史学家,而且对于文字学也有着极深的造诣,在文字学史上尤其是“六书”研究史上有着极为独特的贡献和地位。就其成就的内外因素而言,既有纵横贯通的思想基础、求实自得的创新意识和博雅深厚的学术积累,也生存于良好的治学著书的客观环境之中。《六书略》为郑樵所撰《通志略》之一《略》,是其专以六书说研究《说文》的代表作。该书涉及汉字的来源与性质、六书之次第、象形为汉字结构之根本的功能观、“子母”理论等诸多观点。凡此表明,在六书研究史上,郑樵是一个重要的人物,是一个不可忽视的学术大家。     

从经济法的本土性看经济法责任

我国经济法理论的本土性不强,不利于我国经济法体系的发展,而学界目前展开的对于经济法责任的探讨,可以看作是对经济法本土性的回应,其对于我国经济法的发展也具有十分重要的意义.本文主要是针对经济法责任对我国经济、政治、法律、文化等本土资源的回应,阐述经济法责任对我国经济法本土性的意义.     

The utopia of science education

In this forum I expand on the ideas I initially presented in ??Extending the purposes of science education: addressing violence within socio-economic disadvantaged communities?? by responding to the comments provided by Matthew Weinstein, Francis Broadway and Sheri Leafgren. Focusing on their notion of utopias and superheroes, I ask us to reconsider science as inevitably violent. Utopia is a concept that contributes to articulating our ideals, and serves to give us perspective on how our current reality differs from our goals. I suggest that by recognising alternative views of nature, science and ??superheroes?? we could see a science that is committed to the lives and struggles of students as well as the lives and struggles of other animals.     

试论骆以军后现代主义创作的发生

解严以来的台湾文学现状、作家个体心路历程以及作家自身对严肃文学的执着态度,以此为切入点足已证明,骆以军走向后现代主义创作既是同他所处的时代有关,也是和他的出身、学养、师承、经历,同他的性格、气质、心理、人格有着密不可分的联系。     

从《卢布林的魔术师》看辛格创作的男性立场

评论界普遍关注艾.辛格长篇小说中男性“忏悔者”形象,肯定了这个模式化的角色对凸现小说“背弃?回归”主题模式的同构性意义,并高度评价了辛格为捍卫犹太传统文化所作的贡献。然而,在辛格的长篇小说中,女性人物往往被扭曲和异化,极少得到正面关照。在《卢布林的魔术师》中,作者肆意将女性人物扁平化,将丑陋、愚蠢、冷酷、贪婪、放荡等品性浓缩到她们身上。这样,男性主人公与女性人物的各种关系,隐喻了他曾经被诱惑,然而最终能够顿悟自救,浮出世俗欲望的层面,完成信仰的回归。这种彰显男性主人公弃恶从善,浪子回头的叙事策略充分暴露了作者隐匿的男性立场。这种男性叙事话语并非是一个单纯的文学现象,它蕴涵着深厚的文化基因,十分强调身份意识(契约意识)和伦理意识的犹太传统文化本身就呈现出典型的男性色彩。透过辛格的男性创作立场,我们捕捉到小说中渗透的犹太文化元素,也感触到辛格这位“最后的犹太作家”对犹太传统男性文化的独特承袭。     

中小学生的游戏性刍议

游戏性作为儿童的一种个性品质,其发展对他们的一生有着不可忽视的作用。而当前我国中小学生的游戏性正处于严重的“陷落”状态。需要从普及“珍视童年,呵护成长”的游戏观、成长观,切实落实“减负”工作,以及适时开展中小学闲暇教育等几方面进行调整。     

阮籍《咏怀诗》中"逍遥"义解析

立足诗作本身,抓住阮籍《咏怀诗》中多次出现的"逍遥"一词,结合时代背景和人物经历,对其含义加以解析,揭示出阮籍寄意老庄,力图逍遥而终在现实中无法达到此种境界的复杂心理,以求增进对阮籍其人其诗的理解。     

村上春树小说主题表现中的死亡因素——以《挪威的森林》为例

日本当代著名作家村上春树的小说中,大量出现关于"死亡"的描写,村上通过描写人物的死亡,来表达一种向死而生的存在主义死亡意识,同时他认为死亡是自然而然的可以给生者新的感悟。这在他的代表作《挪威的森林》中得到了最为集中的体现。     

Learning from MacIntyre about Learning: Finding Room for a Second-Person Perspective?

In this article I try to bring into relief the background significance of learning in Alasdair MacIntyre's writings. After briefly adverting to his own manner of learning from other thinkers, I begin by outlining what he sees as essential to learning in early childhood (§I). Next, I spell out what I take to be important implications for learning, mainly in the context of schooling, of his conception of ‘practice’ (§II). Turning then to the ‘revolutionary Aristotelianism’ of his later work, I elucidate the kind of transformative learning that he deems necessary because of dominant tendencies in late modern societies (§III) and because of key features of human lives—including fallibility, narrativity and ‘final end’—that he analyses in his most recent book, Ethics in the Conflicts of Modernity (§IV). I then consider his conception of how one person's learning can be aided by another, suggesting that this conception would be strengthened by the incorporation of a second-person perspective (§V). I link the absence of such a perspective to what I see as his underestimation of the salience of the teacher–student relationship and his consequently diminished account of teaching—a largely Aristotelian-Thomist account whose strengths in other respects I acknowledge (§VI). I conclude by asking whether this line of criticism, if valid, might not indicate a lack in MacIntyre's conception of personal relationships more generally—despite the great import that he grants to them, for weal or woe, in all human lives (§VII). [The present article is included in wider discussion of issues bearing on learning and teaching in my Persons in Practice: Essays between Education and Philosophy (Wiley, forthcoming)].     

Towards a history of e-ducation? Exploring the possibilities of digital humanities for the history of education

In the past few years, worries about decreasing jobs or even the possible disappearance of the history of education as a field of study have frequently surfaced. Hence, the question arises as to whether the history of education, as a field of study, has a future – or is it, as many authors have remarked, in danger? This article starts from the idea that our field of study is definitely not alone in its struggle: many branches of the humanities have fallen victim to similar appeals of economic efficiency and relevance. In response to these developments, digital humanities in particular have been identified as a way out of the impasse. Therefore, this article explores the ways in which digital humanities or digital history can offer valuable contributions to the future of the history of education. This paper advocates that, although digital humanities or digital history cannot magically make our problems disappear, historians of education should further embrace the possibilities digital technology has to offer for the investigation of our educational past. I argue that digital technology not only has the potential to make our lives considerably easier; it can also help in addressing new research questions, give new meaning to existing concepts within the history of education and further enhance the interdisciplinary character of our discipline.     

Environmental concern,moral education and our place in nature

Some strands of environmental concern invite a radical re-evaluation of many taken for granted assumptions of late modern ways of life—particularly those that structure how we relate to the natural world. This article explores some of the implications of such a re-evaluation for our understanding of moral education by examining the significance of ideas of our place in nature that focus not on our location in some grand abstract system, but on our felt sense of place in the course of our daily existence. It will be argued that exploration of the anticipatory and ecstatic nature of such concrete emplacement reveals an underlying normative character to our encounters with nature, now experienced as an autonomous and essentially mysterious non-human other that both sustains and is sustained by places—places in which find ourselves and live out our lives. It is argued that this view foregrounds a notion of transcendence that leads to both a questioning of the anthropocentrism (i.e. its metaphysical basis) that informs many Western moral views and an acknowledgement of intrinsic value in nature, such that some current mainstream understandings of the character of moral sensibility and of moral education can no longer be regarded as adequate.     

A narrative inquiry of cross-cultural lives: Lives in the North American academy

In a series of three papers, I examine the identity development of three Chinese women teachers as they moved back and forth between Eastern and Western cultures and languages amid the rapidly changing events of the last four decades. This life-based narrative inquiry, situated between non-fiction, fiction, and academic discourses opens up possibilities for establishing a link between cross-cultural lives and identities, cross-cultural teacher education, and curriculum studies in multi-cultural contexts. In this third paper, I explore the three teachers' lives in the North American academy, particularly my own intellectual development at the doctoral studies level. I trace the dynamics of the interaction with my dissertation supervisor as he and I struggled to find ways for me to think in an inquiry-oriented way. I reach back to my upbringing to show how a Chinese spirit of knowing in cross-cultural teaching and curriculum-making was disruptive with the inquiry-oriented spirit of my cross-cultural studies. My story is complicated by the fact that I was trying to learn to think narratively - a way of thinking still comparatively new in the academy.     

Education as if people matter: John Macmurray,community and the struggle for democracy

The educational writings of John Macmurray, one of the finest philosophers of his generation, have a special relevance for us today. In similar circumstances of international crisis he argues for the central importance of education addressing fundamental issues of human purpose—how we lead good lives together, the emphasis on wisdom rather than knowledge alone, the advancement of a truly democratic culture, and the overriding importance of community in human flourishing. A pioneering advocate of education of the emotions, he champions the development of imagination, spontaneity and authenticity as key to educating ‘the capacity for change itself’. For Macmurray, educators must place relationships and care at the heart of all they do. Overemphasis on technique and its typical separation from wider human purposes is emblematic of much of our contemporary malaise. An inclusive, caring community is the precondition of our human being and becoming. The paper concludes by taking some of Macmurray’s key philosophical insights and developing a framework which enables us to make judgments about whether or not contemporary approaches to education support or diminish our lives as creative, caring human beings within a context of social justice and democratic human fellowship.     

儒释道精神的沉沦——论《沉沦》主人公的死因

儒释道精神的杂糅汇合构成了我们复杂的民族性格。作为一个中国人,《沉沦》主人公“他”也无法摆脱儒释道精神的束缚。“五四”历史转折时期,“他”在日本受到黑暗现实的压迫,支撑其文化心理结构的儒释道精神全面崩溃,只能走向死亡。     

The Basic Analysis of Dorian Grey

Oscar Wild is a famous poet,author and playwright who has also been a sponsor of the aestheticism in Victoria time he lives.I will analyze the main point of Wild's idea reflected in this novel according to the personal analysis of the three major men in this novel:Dorian Grey.Inevitably when we study Wild and his work