科举阴影下的“郎丈”之情

从范进中举前后看其岳父胡屠户语言、行动的变化以及所送礼物的不同,可以看出科举引起的癌变已经扩散到社会的每一层面,它使世风更为浅薄、人们更加势利、人情更趋淡漠。在科举阴影下,郎丈之情被亵渎、被异化。通过重新解读《范进中举》可以看出,吴敬梓抨击世风日下是其主题,作者除了关注士子外,也"为市井细民写心"。     

Does Confucianism allow for body donation?

Confucianism has been widely perceived as a major moral and cultural obstacle to the donation of bodies for anatomical purposes. The rationale for this is the Confucian stress on xiao (filial piety), whereby individuals' bodies are to be intact at death. In the view of many, the result is a prohibition on the donation of bodies to anatomy departments for the purpose of dissection. The role of dissection throughout the development of anatomy within a Confucian context is traced, and in contemporary China the establishment of donation programs and the appearance of memorial monuments is noted. In reassessing Confucian attitudes, the stress laid on a particular interpretation of filial piety is questioned, and an attempt is made to balance this with the Confucian emphasis on a moral duty to those outside one's immediate family. The authors argue that the fundamental Confucian norm ren (humaneness or benevolence) allows for body donation as people have a moral duty to help others. Moreover, the other central Confucian value, li (rites), offers important insights on how body donation should be performed as a communal activity, particularly the necessity of developing ethically and culturally appropriate rituals for body donation. In seeking to learn from this from a Western perspective, it is contended that in all societies the voluntary donation of bodies is a deeply human activity that is to reflect the characteristics of the community within which it takes place. This is in large part because it has educational and personal repercussions for students. Anat Sci Educ 11: 525–531. © 2018 American Association of Anatomists.     

赠与合同撤销权问题研究

章就《合同法》颁布之后，我国法学界对于赠与合同撤销权问题引发的争议进行了剖析，同时对具有社会公益、道德义务性质的赠与合同、目的性赠与合同以及赠与合同任意撤销权之责任承担问题存在的立法缺陷提出了修订与完善的建议。     

从传统纳徵婚俗谈大学生婚恋理念教育

本文以传统纳徵婚俗作为切入点,就新时代高校大学生对纳徵问题的认识及理解开展专项调研。通过数据分析发现,大学生对传统纳徵婚俗存在困惑与矛盾。他们在思想、行为上抵制、批判传统纳徵婚俗,却又无法彻底摆脱根深蒂固的传统婚俗观念。为此,加强大学生婚恋教育,不仅有利于提高大学生对纳徵问题的法理认识,促使其摒弃传统纳徵婚俗中的不合理成分,对其树立起符合时代要求的新型婚恋理念更有非凡的意义与价值。     

Teacher Education in a Democracy

The paper discusses Iris Marion Young's idea of asymmetric reciprocity that rethinks typical understandings of gift giving. Iris Marion Young's proposals for asymmetric ethical relationships have important implications for democratic contexts that seek to take differences seriously. Imagining oneself in the place of the other or expecting from the other what one expects from oneself levels out differences between people and hinders possibilities of interaction.

The conditions of asymmetry and reciprocity of Iris Marion Young's communicative ethics, as well as that of the unexpected as understood within situations of gift giving, bring about new readings of learning and teaching situations. The paper discusses issues of power and knowledge that have important ethical implications for how the relationships between the teacher and student could be imagined and how the teacher and student imagine themselves.

Following Derridean underpinnings to Young's notion of asymmetric reciprocity the paper questions pedagogic attempts that seek to minimize the asymmetric positions of the teacher and the student and challenges educational practices based on the reproduction of knowledge and reproduction of persons. The paper follows Young's arguments against Derrida's reading of asymmetry as being one sided. It argues that such a reading does away with the idea of teaching and learning altogether as teaching necessarily involves acts of responding. It continues to argue that Young's conceptualizations of gift giving as reciprocal and asymmetrical open up alternative understandings of the pedagogic relationships between teachers and students.     

美国的品德教育及其启示

美国德育的发展、目标、内容、方法、途径和特征,给我们许多有益的启示。学习、了解国外先进的德育经验,可以更好地服务于中国的学校德育教育。     

农村社区中礼物交换的社会学分析——以华北地区L村的一次婚礼为例

中国历来就是一个重人情的社会,尤其是在人情关系型的传统农村社区,人情是村民之间进行交往、建立关系的主要依据和准则,礼物则是交换的载体。婚礼中礼物交换不仅规范人们行为、促进人际关系的社会支持功能,还能在物质和精神方面裨益人们,使公众感知和承认生命周期中的重大决定——婚姻关系的社会维系功能。     

民间社会关系的另一种维系方式：礼物交换——以山东民间的“行来往”为例

马塞尔·莫斯在《礼物》中提出蕴含在事物中的＂灵力＂使收礼者必须回礼,阎云翔则提出了人情在中国人的礼物交换中扮演了一个重要角色,总之,礼物交换是必须遵守的道德原则。在山东民间,人生仪礼是人们的主要社交活动场合。在这些仪式中,礼物交换是其中一个重要内容。并且,礼物交换正用一种相对＂制度化＂而言更加温情的方式维系着民间社会关系。     

论儒家礼文化的特点及内涵

儒家礼文化主要是对五帝时代的社会礼文化的继承,儒家的礼乐文明使中国早在两千多年前就步入了伦理社会。儒家礼文化的特点是“仁”、基础是“中庸之道”、主要内涵是“礼”和“乐”。宽容他人、尊重他人,为他人考虑,是儒家礼文化的基本规范和标准,人与自然和谐、人与人的和谐是儒家礼文化的最高追求。     

论博尔特的运动天赋与勤奋

在北京奥运会百米决赛中,牙买加人博尔特以9秒69惊人的成绩,创造了人类百米新纪录,以自己的勤奋自觉训练行为,对“超高身材”的运动员,不宜择选100m跑项目传统意识的否定。现实证明,以人为本,用科学发展观,凭着“天赋”＋“勤奋”,以及接受科学训练,即可为实现目标的保证。