阎连科小说论

军旅作家阎连科除了书写部队生活之外，还写了不少农村生活题材的小说和描写市井化风情的小说。这些小说创作显示了阎连科人物塑造的两个特点：对人物的心灵层面、人性层面的深入剖析和强烈的创新意识。     

邓小平对毛泽东"生产力思想"的继承与发展

生产力是一切社会发展的最终决定力量，解放生产力与发展生产力是社会主义的本质内容和根本任务。在发展生产力上，毛泽东和邓小平的目标与愿望相同，并且都把其作为“共同富裕”的前提和基础，都重视科学技术的作用；在解放生产力上，毛泽东侧重于生产关系与上层建筑的调整，侧重于从革命的角度谈“解放生产力”；邓小平则提出“要把解放生产力讲全”，“改革也是一场革命”，“改革也是解放生产力”，“科学技术是第一生产力”等观点，从而继承与发展了毛泽东“生产力思想”。     

论海莲小说体现的女性意识与男权思想——以《空心梦》为例

海莲的小说体现了鲜明的女性意识,但其笔下人物毕竟生活在男权社会中,摆脱不了菲勒斯文化的影响,作品又不可避免地表现出了男权思想。文中以《空心梦》为例,从女性经济自立、女性走向社会、女性观念转变、男性理解女性等方面分析了海莲小说中体现的女性意识;从女性依附男性、女性诱惑男性、男子中心思想、推崇男权观念等方面阐述了海莲小说中体现的男权思想;指出了女性解放应注重自身精神的解放,女性解放应走向双性和谐。     

师专新生心理障碍的主要表现及对策分析

随着就业竞争的加剧，相当数量的在校大学生出现了一些比较明显的心理障碍．有的甚至达到了非常严重的程度。这一问题已引起当前社会各界的普遍关注。沙洋师专心理咨询中心针对目前在校大学生中出现的心理障碍隐患。在本校新生的心理健康教育活动中。尝试了一系列有效的策略．在学生整体心理素质的提高等方面取得了比较显著的成绩。     

Dialogue conferences and empowerment: transforming primary education in Tanzania through cooperation

In this article we present and discuss experiences developed through a dialogue conference which we organised as part of a three-year participatory action research project related to primary education and agricultural education in Tanzania. We explore how dialogue conference as a research method can fill a gap between traditional ways of mutual problem-solving in Tanzania and research. Talking and sharing ideas is important for problem-solving, but the research demonstrated the need for a concrete base for the dialogue. After direct exposition to the local school practice, participants became more responsible and responsive to their environment. The participants agreed upon an action plan and distributed the responsibilities to implement the plan between themselves. The results show that the method opened up for uniting cooperative learning and research among participants and enabled the democratisation of knowledge creation and sharing. We argue that taking cultural conditions and concretisation of local challenges into consideration is important for harnessing the potential of the method in community development-oriented research.     

论刘勰的神怪观及对其比兴观的影响

《文心雕龙》既是以儒家思想为其理论体系构架的,那么刘勰的神怪观也是在中国古代巫卜文化的流风余韵——儒家客观唯心主义天命观影响下形成的。他承认终极意义的神的存在,但同时又反对在现实中过多训说、在文章写作中过多描写神以及人神之间的动作、行为。反映在其比兴观中,他表面上赞扬《离骚》中的比兴之义,但事实上这是不合于他的以现实生活中常见、实有的物象来运用比兴手法的比兴观的。     

黄侃《文心雕龙札记》之"谋篇布局"论

<文心雕龙札记>是黄侃依傍<文心雕龙>原著,结合自身的为文为学经验而著成的探讨"文章作法',的讲义.<札记>虽分篇论释<文心雕龙>,却形成了系统的"储材-构思-布局"的结构理论.黄氏以现代思维阐释"谋篇之大端"与"构思",辫证地理解"虚静"、"养气"与"为文"的关系;黄氏所言"谋篇布局"之要害在于"乘一总万",形成了独...     

黄侃《文心雕龙札记》之“命意修辞”论

黄侃把＂命意修辞＂作为＂为文之术＂之纲维。在黄侃看来,作文之旨,大体是＂命意＂、＂修辞＂两方面的功夫。＂命意＂是内容方面的要求,＂修辞＂是形式方面的要求。他强调,词意为本,自然为质,并以此对＂风骨＂作以解释,从而使风骨论从虚空落到了实处;黄侃又主张＂文不弃美＂,以＂合乎中道＂为理想之准的。故而他回避了刘勰之反＂侈艳＂,而反＂朴陋＂,树起了倡＂文饰＂的大旗。     

Investigating the Impact of Contrasting Paradigms of Knowledge on the Emancipatory Aims of Gallery Programmes for Young People

Within an emerging philosophy of contemporary gallery education, new pedagogies are required to meet the demands of looking at art, with increasingly varied constituent groups. Strategies that aim to empower young learners come from an ideological framework in which knowledge is negotiated and local significances are produced conversationally by learners and facilitators. Tension exists between the ideological position and the role of the gallery as ‘expert’: this conflict creates ambivalence towards the learner. The discourse of the ‘expert’ and the discourse of ‘local negotiation’ employ different pedagogic strategies, creating tension in the ways in which knowledge is reproduced for the visitor and participant. This article explores interrogatory pilot work with young people at Tate Modern. I use a hermeneutical approach to explore the interpretive roles of facilitator and participant when language‐based strategies are used to look at art. This research aims to construct a pedagogy that enables young people to learn about art in ways that take account of their situation as learners.     

Emancipatory and critical language education: a plea for translingual possible selves and worlds

Language is the main resource for meaningful action, including the very formation of selves and psychosocial identities, shaped by practical norms, beliefs, and values. Thus, language education constitutes one of the most powerful means for both social reproduction and social production and ideological maintenance and utopian innovation. In this paper, we attempt to emphasise the invaluable psychosocial, political, economic, and cultural function of language education in order to propose a critical view of the current transition from the monolingual to a multilingual paradigm. We maintain that multilingual approaches tend to serve the neoliberal framework and reproduce its systemic inequalities. Therefore, we argue in favour of emancipatory multilingual practices that could embody a translingual pedagogy capable of promoting the development of capabilities, the recognition of otherness, and the cultivation of diversity. Rooted in critical theory, namely in Foucault’s notion of subjectification and Freire’s view of conscientisation, an emancipatory translingual pedagogy would enable and empower every learner to synthesise a contextually creative field of new semantic and pragmatic relationships. Critical language education would enhance the ethos of biophilia that fosters what we term the poetics of communality and selfhood, that is to say, the proactive commitment to expanding symbolic and existential novelty.