被埋没的女性存在:解读约瑟夫·康拉德的《黑暗的心脏》

《黑暗的心脏》在通篇的叙事中展现出第一叙事人马罗的男权话语。他对女性充满了歧视与贬诋,从而将女性的存在埋没于男权的视域之下。然而,男人在蔑视女人之时却忽视自身的女性特质。而女性非但如马罗所言被动与失语,她们积极,有力且富于光彩。     

Joseph Schwab,self-study of teaching and teacher education practices proponent? A personal perspective

The field of self-study of teaching and teacher education practices, like a number of other areas of inquiry, appears negligent in paying intellectual debt to Joseph Schwab who revolutionalized the fields of curriculum and teaching in the 1970s with his ideas about the practical. In this article, I trace my personal journey of coming to know Schwab's contributions and how I came to vicariously know Schwab as a professor who not only paved the scholarly way to self-study, but also appeared to practice a form of self-study by making his personal teaching an object of inquiry. To my way of thinking, Schwab practically and theoretically blazed a trail for the self-study of teaching and teacher education practices long before the line of research became recognized as a legitimate strand of inquiry. Furthermore, Schwab's thinking provides, for me and others, a possible plotline that could lead to renewal in the field of teaching and teacher education.     

柳下惠“坐怀不乱”与经典的重构

被孟子誉为“圣之和者”的柳下惠受到后世儒家的大力推崇,“坐怀不乱”故事的广为流传,更是将他塑造成一位道德完人。然仔细分析典籍记载,从孔孟对其的赞许,到《毛传》的传说故事,再至《孔子家语》中的基本定型,佛教典籍内的短暂征引,最后至明清小说中“坐怀不乱”成为一个成语典故,故事乃是由后世逐步演绎而出,而并非历史事实。其出现的原因,一在于后世对儒家典籍的误读,二在于儒家自身理论建构的内部需要,三在于汉代儒家传经解经的方式。     

Experimental science: Joseph Priestley’s influence in the infrastructure of the seventeenth-century science education

This paper discusses the emergence of science education in the seventeenth century with the influences of Joseph Priestley on the Dissenting Academies. Primarily, this paper analyses Priestley’s ideas from some of his letters to scientists during his time and his ideas from his books Miscellaneous Observations Relating to Education (1778) and the Essay on a Course of Liberal Education for Civil and Active Life (1765). As an expository essay, analysis shows that the inclusion of experimental science education dates back from the Dissenting Academies when they explicitly aligned science education for practical life. With Priestley’s advocacy on experimental learning in science, his idea of hands-on science education encouraged other dissenters to seek and understand the changing natural world. His advocacy states that knowledge and understanding of the natural world builds the foundation for rationally evaluating the developments derived from permissible scientific theories. Not setting aside religious studies, Priestley promoted a radical education which ended the restrictions to the privileged and powerful few so that it opened up the access of learning for everyone whose capacity may range from scientific, religious, political, or educational propensities.     

Memorizing a memory: Schwab’s the Practical in a German context

The paper outlines the reception of Schwab’s essay ‘The practical: A language for curriculum’ in German-speaking countries in the 1970s and 1980s. The story is a good demonstration of the ways in which different circumstances and phases of development determine transatlantic exchanges and the influence of concepts in the field of education, and especially of curriculum. The central ideas of Joseph J. Schwab’s concept of curriculum theory and curriculum-making were related to the traditions of general Didaktik in the German-speaking world. It would have been well suited for a reception. Nevertheless, the reception the essay received was at first not a story of success; on the contrary, we have to diagnose a historical neglect. Circumstances today are much better for rethinking Schwab’s analysis under the new conditions of standardizing and competence-oriented curriculum policies.     

Reading Schwab’s the ‘Practical’ as an invitation to a curriculum enquiry

In this retrospective essay reviewing the implications of Joseph Schwab’s essay, ‘The practical: A language for education’ (2013 [1970]), 40?+?years after its first publication, I identify two ‘practicals’. The first is a comprehensive ‘Practical 1.1’ embracing ends, subject matter, problem source and methods. This ‘practical’ has radical implications for curriculum studies, and for educational theory and research more generally. However, these implications have not been recognized. On the other hand, Schwab’s deliberation-centred interpretation of the ‘practical’, the ‘Practical 1.2’, has been widely discussed but has not captured the field of curriculum studies because it fails to map onto the structures of most school systems.     

TV,technology, and McCarthyism: crafting the democratic renaissance in an age of fear

One of the most watched political events in the United States at mid‐century, the Army‐McCarthy hearings coincided with the early period of the reception and evaluation of television as a force in society. Although optimistic rhetoric often attends the rise of new technologies, worries and fears about the power of television pervaded coverage of the hearings. The popular press expressed concern that Edward R. Murrow and Joseph McCarthy exercised unrivaled control over television viewers. Murrow and McCarthy became condensation symbols in a new struggle over control of the airwaves, and their highly publicized standoff established discursive rules for thinking about the power of audiences, journalists, and politicians.     

“李约瑟难题”研究述评

“李约瑟难题”长期以来一直困扰着学术界，并吸引了许多学者孜孜不倦地去探求该难题的答案。有关这方面的研究归纳起来主要有三个方面：（1）对难题本身的真伪性讨论；（2）对难题的解答；（3）对难题意义的认识。我国学术界对“李约瑟难题”的研究对于我们如何进行学术研究，如何正确认识学术标准和学术价值，以科学的态度研究学术具有重要的借鉴意义。     

约瑟夫·海勒的艺术观

约瑟夫·海勒的写作是想象力的产物,这种想象力取自美国后现代生活。本文考察约瑟夫·海勒的艺术观,借以解释美国后现代社会是如何产生海勒的具有怪诞效果的后现代艺术。     

论英国伦敦会传教士艾约瑟对太平天国态度的转变

太平天国运动是中国近代史上一次伟大的农民起义,建立了与清王朝对峙的政权——太平天国,它尊崇“拜上帝教”。此教与基督教颇为相似,而且传教士艾约瑟与太平天国领导人洪仁歼交往甚深,故而,艾约瑟坚信,太平天国会转信基督教,基督教最终会征服整个中国。拜上帝教是为太平天国能够正常存在而服务的,与艾约瑟所宣扬的基督教信仰存在着本质差别。