庄子的仁义与海德格尔的原伦理学

海德格尔不满意这样的伦理学:为了在充斥着技术和计算性思维的环境中生活,并且让自己的行为和计划与技术现实相适应,需要强制的规定和规则。这样的伦理学变成了异于人本质的现成东西,而他的伦理学把人提高到存在者的中心,把人的心和情敞开到物的运化中去。庄子的仁义概念没有任何人为造作的痕迹,是发自本心本性的在世界之中的存在。可以用海氏原伦理学解释庄子的仁义概念。     

原初的语言是诗——海德格尔的语言存在论诗学思想研究

研究现代诗学思想，不涉及其与语言的关联简直是不可能的。本文对海德格尔的语言存在论诗学进行了学理性的探讨，得出了“原初的语言是诗”这一具有存在论意义的语言论诗学之思。对海德格尔语言存在论诗学思想的研究有助于深入理解现代西方诗学的学术路向。     

“技进乎道”的审美现代性阐释——庄子与海德格尔如何由对立走向共通

庄子哲学中的"技"正中有反,对那些充满无目的性的、自由的艺术精神之"技"表示赞赏,而反对以世俗、功利性为目的的"技";而海德格尔笔下的"技"反中有正,反对以对人"有用"为标准的普遍强制去蔽行径的科技之"技",而将艺术之"技"作为拯救之"道"。源于对其中艺术性的"技"所呈现的"无用"和"游"的艺术精神的共识,二人由表面的对立最终走向实质的共通,并为当代反思和批判现代性对人生存处境所实施的迫害提供了一种新的解读,即"技进乎道"使人和一切事物达到自由自在、成其所是的境地。     

‘Working With’ Music: A Heideggerian perspective of music education

This essay considers the way and manner in which a musician and music educator approaches his or her work. It is suggested that anthropomorphic conceptions of music have endured in music education practice in the West. It is proposed that our view of the ‘processes’ of music making, music reception and music learning can be challenged and reconsidered. Heidegger's theory of art is used as a way of rethinking these processes, and of reconsidering our relational dimension with music. The unfolding of music in music‐events occurs as people ‘work‐with’ music and interact with its dimensions in a way that is culturally and dialogically vibrant. Music education can thus become more responsive to changing ‘modes of beings’ in the moment.     

人类的“栖居之地”究竟何在——海德格尔“诗意栖居”与中国“写意人生”之比较

从时代背景上看,中国的“写意人生”产生于农耕社会之后的封建文明时期;海德格尔的“诗意栖居”产生于20世纪以来西方社会的工业文明的对人类精神的挤压与对环境生态的破坏。它们共同的地方是走向大自然。从哲学基础上看,“写意人生”以道教和禅宗为哲学基础;“诗意栖居”则以存在主义为哲学基础。从价值取向上看,“写意人生”是中国士大夫追求的一种人生的审美境界,也是普通人向往的惬意生存方式。“诗意栖居”则上升到了人类生存的高度,重视人类的生活质量和生存价值。     

海德格尔存在主义思想观照下的陶渊明

海德格尔存在主义哲学讨论及触及的根本问题是社会生活中人们所关注和思考的关于人的存在问题。结合陶渊明的社会背景及生活经历,从海德格尔存在主义哲学视角对陶渊明诗文及其形象进行分析,试图探索诗人的存在方式、诗歌语言与存在的关系、对待死亡的态度及其对人生不断筹划与超越的特性,以期呈现一个更加全面、丰富并具有动态的陶渊明。     

A response to David Olson's “reply to Snyder”

In this brief paper, I seek to clarify David Olson's position on literacy and textual meaning, especially with regard to the relation between theory and evidence. I do so by analysing his textual formulations. I find that I am not quite sure what exactly that position is. Nonetheless, I remain equally convinced that Olson is on to something. The first portion of the article is taken up with trying to track down a coherent reading of Olson's understanding of literacy, and thus in the process to point out areas calling for further clarification. I conclude with a brief exploration of two leads which I find in Olson's published works, leads which promise to show us something of a way out of the perplexities which currently dominate at least my own efforts to understand not only Olson's thinking but also the issue of literacy with which he continues to be concerned.Institute for Christian Studies and Free UniversityThomas McCormick writes in interchange with David Olson, whose response to McCormick appears on pages 313 to 315 of this issue.     

烦·畏·死——对海德格尔“此在”情绪状态的解读

海德格尔是现代西方哲学中存在主义的著名代表人物,要了解存在主义必须要知道海德格尔,"此在"是海德格尔哲学体系的基石,要了解海德格尔必不可少要真正透彻理解"此在"。本文正是情绪状态角度对海德格尔的"此在"进行深度解读。     

Education,knowledge, and symbolic form

This article aims to introduce Ernst Cassirer, and his philosophy of symbolic form, to education studies, and, in doing so, to challenge the widespread but deeply flawed views of knowledge and so-called knowledge-based education that have shaped recent education policy in England. After sketching the current educational landscape, and then some of the main lines of flight in Cassirer’s work, time is given to a comparison with Heidegger—a more familiar figure by far in Anglophone philosophy than Cassirer, and who contributed to the displacement of Cassirer—in order to illustrate more clearly Cassirer’s original contribution, in particular to the relationship between knowledge and time. Cassirer’s view of knowledge stands in marked and critical contrast to that which has shaped recent educational reform in England, as he sees knowledge as a productive and expressive matter, and repudiates what I call the ‘building-blocks’ picture of knowledge and the hierarchisation of subject areas.