如何言之有"物"--分析哲学与后现代主义比较

弗雷格、罗素、早期维特根斯坦所提出的指称理论以及后期维特根斯坦的“生活形式” ,说明了分析哲学具有一种实在的、“物”的认识的基础 ,后现代主义则使语言与物的界限消解了。但从逻辑上看 ,这种基础也是后现代主义得以存在的基础和发展的动力 ,同时也是它所要超越的对象     

Maintaining teachers’ face in the context of change: results from a study of Vietnamese college lecturers’ perceptions of face

Gaining and saving face are very important in Vietnam as a mechanism of social control, including the professional behaviour of teachers. Interviews with 15 lecturers (aged 24–37) at a teacher training college in a Central Coast province of Vietnam illustrated the relationship between their concepts of face and their beliefs about good teaching. Most were still strongly influenced by traditional Confucian beliefs about the role and position of teachers, the nature of teachers’ knowledge and the relationship between teachers and students. On the other hand, some teachers also were aware of, and to a limited extent open to, more modern ideas that seemed to be related to broad social changes and reforms in approaches to teaching and learning in recent decades in Vietnam. The findings suggest that some teacher educators are uncertain about the value of traditional professional wisdom in the context of critical changes in society and in education. The research also suggests that the concepts of face and saving face are important for teachers’ sense of agency, and that Vietnamese educational authorities could increase the effectiveness of innovations in teacher education by paying attention to the influence of concepts of face on the teachers’ beliefs and behaviours.     

创建学习型企业应解决的几个问题

创建学习型企业，首先要求企业必须认识学习对其生存和发展的重要意义．促成包括决策层、管理层和操作层在内的全员学习，并做好即时学习与终身学习、形式学习与实质学习、灌输学习与讨论学习、内部学习与外部学习等方面的结合。     

谈钱理群之《曹禺戏剧生命的创造与流程》

钱理群先生秉着＂作家的文学史研究＂这一多向、多维的理论研究方法,对曹禺及其戏剧作品作了一次＂心灵史＂的精神巡礼。其批评措语中存在一些错谬及疏漏处,作为批评的批评,对其中的一些缺欠问题进行探源性的思考和驳难。     

人的“可塑性”与教育——从赫尔巴特到本纳

赫尔巴特提出人的"可塑性",核心旨趣在于批判宿命论和先验主义自由论,论证人接受教育的必要性,从而合逻辑地导出教育学作为一门学科的合理性。本纳通过对"可塑性"与"主动性要求"及其相互关系的阐释,论证了教育作为一种独立的人类实践形式的独特性:教育是一种暗含自我否定力量的实践,"教育的自我终结"恰恰意味着教育的成功;意味着受教育者内在能量的扩充,生存智慧的提升和生命自觉的实现。     

Philosophy of Mind： A Jain Perspective

Dualism is one of the views concerning the nature of mind. Arguments have been forwarded for and against dualism. Western philosophy lacks a clear distinction between soul and mind. Closely related to the concept of mind is the question of consciousness, a clear view of which has also eluded the westem thinkers. Jain philosophy describes ＂jiva＂ （soul） as the sentient substance, which is non-physical and not sense-perceptible; consciousness and ＂upayoga＂ （manifestation） are the differentia of ＂jiva＂. Consciousness manifests itself in many ways： intelligence, intuition, conation, bliss, perception （cognitive elements）, emotions, will, attitude and behavior, awareness of pleasure and pain. Jain distinguishes between soul and mind. The mind does not possess consciousness, which is the exclusive property of soul. Mind like soul is not permanent entity, and it exists only when consciousness manifests as thoughts, beliefs, desires, emotions and feelings. All these activities are influenced by karma, which is interface between soul and mind. Our existence is seen to be at three levels： soul, mind and body. Soul is the source of intelligence; mind （subtle body） is the executive and regulatory body and material body is the place of physical actions. A model of interactions between these three units is presented. The soul perceives and knows the external world through mind, so the perceptions made by soul are influenced by mind. The relationship between brain and mind is discussed. The brain is seen as the center for information storage and processing, its activity is regulated by mind, which in turn is conditioned by the soul. The conscious experience is made by the soul, not the mind. The Jain model of soul, mind and body avoids all objections raised against dualism, as interaction between soul and karma body （unconscious part of mind） is assumed to be based on parallelism, and that between mind and body is through radiations not violating the law of conservation of energy.     

现代汉语偏正式复合词羡余现象的认知解释

现代汉语偏正式复合词羡余现象的语义结构有五种类型,包括整体＋部分、强特征＋主体、种名＋属名、喻体＋相似点和音译＋属名/关涉对象＋音译。这一现象的形成有着深刻的认知基础：人类认知上的完形感知能力是偏正式复合词羡余现象产生的基础,认知上的＂图形——背景＂模式是偏正式复合词羡余现象产生的根本途径。     

湖南维新派"师日观"初探

甲午战争失败后,湖南维新派欲变法自强,其日本观完全转变,师日成为普遍共识.他们主张,主要从两个方面向日本学习:一、学习日本维新志士的献身精神;二、主张在政治、经济、教育、社会等方面向日本学习.这股在湖南掀起的师日风潮,给湖南维新运动带来积极的推动作用.同时,也对后来的湖南历史发展产生了一定的影响.     

歧视知觉比贫困更值得关注——从两者对贫困与非贫困儿童行为的影响来谈

为了考察贫困和歧视知觉对儿童亲社会行为和问题行为的影响,采用问卷调查方式,测查了北京、天津、洛阳和南阳四个城市20多所学校的2670名5-8年级儿童,考察其物质资源、所拥有的教育资源,歧视知觉及亲社会行为和问题行为.结果发现:(1)贫困家庭儿童的物质资源指数、教育资源指数显著低于非贫困组,歧视知觉显著高于非贫困组;(2)贫困组儿童的亲社会行为显著低于非贫困组,而问题行为显著高于非贫困组.(3)在贫困与非贫困家庭中,歧视知觉对儿童亲社会行为和问题行为均有显著的预测作用,随着经济状况的改善,歧视知觉对问题行为的预测更大.结果说明,歧视知觉比贫困更值得关注,可以为贫困生心理健康教育提供一定的参考.     

基于居民感知与环境监测的旅游环境影响评价——以扬美古镇为例

居民环境感知与环境监测从不同角度反映环境问题,有其各自的特点。在扬美古镇居民环境感知问卷调查和部分自然生态环境因子监测数据的基础上,分析了扬美古镇的旅游环境现状。通过实测数据与居民感知的对比分析,得出扬美古镇旅游环境的一些问题及影响因素,并对这些问题提出相应的对策和建议。研究表明,扬美古镇旅游自然生态环境监测与居民问卷访谈两种调查方法所得结果基本一致。扬美古镇自然旅游生态环境较好,但景区内水质有机物污染较为严重,噪声有所超标。