论形而上学的深层关怀－对后现代主义哲学抿斥形而上学的一种回答

无论是科学主订还是人本主义的现代西方哲学和后现代西方哲学，他们之所以高举反形而上学的大旗，其理论原因在于他们都没有异清形而上学的深层本质和深层关怀，因而割断了古代西方哲学和现代西方哲学的历史联系，其实，在玳西方哲学中已经孕育着现代西方哲学的精神，无论是亚里士多德，康德还是黑格尔等哲学巨人的思辨的形而上学体系中已经包含着一种现代哲学的人文主义精神，不过这种精神由于历史的原因，它们都被种种思辨的浓雾遮蔽着。     

"自然主义与人道主义的统一"——马克思恩格斯论人与自然的和谐思想

马克思恩格斯认为人与自然的和谐是"自然主义与人道主义的统一"。这个思想的要点是:人与自然相互依存;劳动是实现人与自然和谐的中介;人创造环境,环境也创造人。这个思想带给我们的启示有:走出人类中心主义的误区,走可持续发展道路;建构人与人之间公平的社会关系和社会制度;实现人的全面发展。     

Political and educational springboard or straitjacket? Theorising post/human subjects in an age of vulnerability

Contemporary discourses of social justice in education, disability, mental health, social policy and feminist studies are refracted increasingly through concerns about psychological and structural vulnerabilities created by the crises of late capitalism. Focusing on developments in British social policy generally and educational research specifically, this paper uses the authors' contrasting perspectives on two discernible discourses of vulnerability emerging in these contexts. One elevates the recognition of collective vulnerability as a springboard for new conceptualisations of resistance that disrupt materialist narratives of the human subject as a coherent, unified and rational agent of history. A second discourse offers a materialist understanding that locates vulnerability as both driver and product of a ‘therapeutic culture’, arguing that a psycho-emotional focus for vulnerability offers a diminished and ineffective subjectivity that belies rhetorics of resistance. These contrasting perspectives generate and emerge simultaneously from new understandings of the human subject. The paper evaluates the implications of using vulnerability to frame expectations of human subjects for everyday educational practices and relationships. It concludes by suggesting empirical questions that need exploring.     

从解构理论看《威尼斯商人》中的"契约"人文观

借助德里达(Derrida)的“解构理论”对《威尼斯商人》中“契约”所蕴藏的西方人文主义传统进行了探讨。结合“新历史主义”的批评策略,对《威尼斯商人》中“肉偿契约”的理据性、观念性、道德的歧义性和法制的虚伪性进行“解构性”解读,揭示莎翁时代所处的历史转换时期的人文道德特点,重新解读被规定的历史文化语境而形成所谓的“人文主义”主题。     

举知不应遗人文——论加强高职学生的人文素质教育

我国高职院校的人文素质教育受到很大的忽视,原因主要是认识上的偏差、办学条件的限制和功利主义价值观的影响。加强高职院校人文素质教育的对策是:正确处理职业技能教育与人文素质教育的关系;抓好课堂教学,为人文素质教育奠定基础;营造良好的校园文化氛围,为人文素质教育提供优良的育人环境。     

马基雅维里思想评略

马基雅维里是西方文化史上争议较大的一名思想家。本文在总结前人研究的基础上,就马基雅维里社会历史观中的一些核心命题和观点进行微观分析,并提出新的和进一步的看法。文章涉及的方面有:务实思维方式;社会历史研究的出发点和目的;共和国体制;影响,等等。     

无效婚姻制度中人文主义问题的探讨

法律必须尊重人的价值,以人为本,体现人文主义精神。坚持以人为本是实现无效婚姻制度实效性的要求。我国的无效婚姻制度在内容、财产处理、子女权益以及宣告无效制度等很多方面体现了人文主义精神,但在婚姻无效的溯及力、夫妻间的权利义务关系、当事人之间的财产关系以及子女权益的保护等问题上,人文主义精神的体现程度还远远不够。文章对此进行了深入的剖析,以期使法律的人文精神得以更好地彰显。     

主体性教育改革的内在人文导向

尽管素质教育改革提出了多年,但是教育者总是难以摆脱对传统教育的文本化、应试化和封闭性等方式的缠绵情结。传统教育的诸多不良方式根源于科学与人文的分野,科学理性盲目地控制和操纵了人文理性,造成人文取向错误。针对这些现象,主体性教育改革所包括的三种基本方式,即创新教育、素养教育、完人教育,都有其内在的人文导向。     

A reconsideration of Marx’s idea of “association of free individuals”

The whole Marxist theory centers on the emancipation and freedom of human beings, the naming of his highest ideal as ‘association of free individuals’ being the clear proof. However, it would be superficial to announce Marxism as humanism of individualism according to Marx’s pursuit of ‘free development of each’. The ‘free development of each’ put forward by Marx when describing the ‘association of free individuals’ refers to individuals’ re-subjecting their social relations that have been changed into material powers owing to private ownership and alienation. In this sense, the free development of each is the condition for the free development of all. In this very sense, too, the foundation of the real community is required as the presupposition so as to relate his theory of freedom to the theory on the elimination of private ownership and the alienation and elimination of class and state finally. Project supported by National Social Science Foundation of China(No. 00BZZ001) and the Excellent Young Teachers Program of Ministry of Education, China.     

当代西方国家德育模式与方法的人本化趋势

20世纪西方国家德育理论流派纷呈,德育模式和方法也丰富多彩。其中,人本主义德育理论对当代西方国家的德育理论、德育内容、德育方法等产生的影响尤为深刻。由于受人本主义德育理论的影响,当代西方国家的德育模式、德育方法呈现出明显的人本化趋势。