当代大学生的性现状研究

面对当前大学生呈现的各种性问题,可从生理、心理和社会等多个角度进行研究,从中揭示性的伦理学意义。对于发生在大学生身上的性问题,我们的态度应该是教育和引导,而不是逃避和漠视。     

反性骚扰立法研究——以劳动法为新视野

性骚扰已经成为一个严重的社会问题,美国、英国和我国台湾对反性骚扰的立法都有各自不同的特色,值得借鉴。美国将性骚扰定性为性别歧视,规制性骚扰以工作场所为主,范围不断扩大,并确立了雇主责任原则。我国台湾的反性骚扰立法明确界定了性骚扰的概念,特别是直接将性骚扰纳入了劳动法的调整范畴,认为工作场所性骚扰侵犯的是劳动者的工作环境权,开创了劳动立法的新篇章,并建立了完整的反性骚扰法律体系。我国应当在劳动法特别是《劳动合同法》中用工作环境权构建反性骚扰制度,以规制工作场所的性骚扰,在民法(民法典)中建立反性骚扰民事侵权制度,以之为反性骚扰的一般法。     

Educational program on evaluation of alleged sexual abuse victims

Increased awareness of the problem of child sexual abuse has resulted in increasing numbers of children presenting to professionals for the evaluation of possible sexual victimization. A multidisciplinary project to develop professionals' knowledge and skills in the identification and evaluation of possible victims is described. The program focused on the child as a victim and emphasized developmental perspectives with regard to identification, interviewing children, the medical examination, and children in the legal system. Fifty-one medical and social work professionals from ten Indiana counties attended the program and responded to questionnaires about their experience and knowledge. Of 40 (78%) respondents, 63% had had no previous training in the medical evaluation for child sexual abuse. Child protective workers referred alleged victims primarily to the child's regular physician (37%) or emergency room (31%) for medical examination. Knowledge about child sexual abuse improved significantly at two weeks postsymposium (p = .001) and remained improved at six months postsymposium (p less than .02). These original participants have subsequently organized similar multidisciplinary programs in their local communities for medical, social, law enforcement, and legal professionals; thus, they have been "seeds" for further educational and cooperative efforts throughout the state.     

高校武术教学中武德教育的研究

武德教育是摆在当今武术教育工作者面前的重要任务,文章以高校这一教育环境,针对高校选修武术课的学生这一特殊群体,研究、制定出加强武德教育的措施,为改进德育教育工作方式方法,把武德教育融入武术教学活动中等方面提供参考,以充分发挥武德在武术教学中的重要作用。     

浅谈现代社会倡导武德的重要性

在中华民族灿烂的古代文明史中,武术是中华民族文化中的一颗璀璨的明珠,我国是历史悠久的文明古国,自古以来就非常重视礼仪讲究道德。我国正在进入一个崭新的历史时期,物质文明取得了极大的提高,同时对精神文明的要求也越来越高。对于武术来说,武德在社会主义精神文明建设中的地位和作用以及武德所具有的教育功能等,都说明了现代社会倡导武德的必要性。     

武德对散打运动发展影响的探讨

武德是人们在从事武术活动中应遵循的道德规范和应具有的道德情操,对武术散打的发展起着至关重要的作用,文章通过对武德在不同时期的不同内涵的研究,结合中国武术散打的发展历程,以及对武德在武术散打运动中重要作用的分析,提出当今武术散打的发展必须始终贯穿武德教育,以保证中国武术散打运动的良性健康发展。     

女性主义伦理学视野下道德教育的性别和谐

女性主义伦理学研究表明,道德是有“性别”之分的,男女两性在道德价值重心、思维方式和发展方式上均有差异。但道德教育理论和实践中客观存在的性别歧视,导致道德教育的性别失衡和性别冲突,从而限制了道德教育的发展。实现道德教育的性别和谐应该消除性别歧视,重新定义道德和有道德的人,使道德教育的核心概念包容女性气质。在此基础上,重建道德教育大厦,使其矗立于理性和情感的根基之上。     

武化教育的实质及其当代价值

摘要：武术是中华民族优秀的文化遗产,有其特殊的文化内涵和价值功能,它不仅传达着一种文化,更传递着一种精神,而武化教育的实质就是倡导武术精神。主要采用文献资料等科研方法,围绕着武化教育的实质,以及武术精神的当代价值等方面展开论述,其目的是更加全面地了解武术所蕴含的精神价值,探讨其在时代背景下如何发挥其自身优势更好地服务当今社会。研究认为：武术精神与中国传统文化有着千丝万缕的联系,它不仅成为凝聚民族力量、彰显国家意志的利器,而且对于培养国民的尚武精神,唤醒民众对传统文化的自觉发挥了重要作用。当前应该大力弘扬武术精神中所表达的“忠、义、信、勇”的精神实质,更好地提振民族精神,团结民众,凝聚力量,为实现中华民族伟大复兴的“中国梦”做出贡献。对于进一步唤醒民众对传统文化的自觉,培养国民的尚武精神,更好地服务中华民族伟大复兴的“中国梦”都有着十分重要的现实意义。     

Emotional energy and sub-cultural politics: alternative bands in post-1997 Hong Kong

The paper attempts to work out the link between the structuring of the public domain and hegemonic masculinities in contemporary Kerala, South India. Using the debates around an incident of sexual harassment that happened in 1999, it argues for a conjunctural understanding of the contemporary where various events and moments in history are replayed through narrativization and popular memory. The paper goes on to analyse the debates around the incident that produce a ‘narrative public domain’, to foreground the various notions of masculinity that construct and structure it in relation to notions of female sexuality and changing structures of family. These notions of masculinity could be, the paper argues, a starting point for a historical inquiry into Kerala's modernity – an inquiry that would throw light on the past and the ways in which the contemporary is produced through its historical legacies.     

The ‘Non‐dit’ in the Zenana: representations of Muslim women in Islamic canonical texts,the neo‐colonial imagination and a feminist response from Bangladesh

Abstract

This essay recognizes that representations of the ‘Muslim woman’ as the Othered ‘object’ of the ‘Western’ gaze and the domesticated ‘object’ which the Islamic apologists strive hard to defend, are both constructions and false antitheses of each other. It seeks not the ‘truth’ regarding the Muslim women in the world of social reality but to examine how various representations of the women are constructed and to what effects and consequences these representations are mobilized. The essay proceeds in three stages. The first stage shows how the patriarchy mobilizes the Qur’an and the Hadith in order to construct the woman as the negative, the inessential and the abnormal of the man so as to exert complete subordination over her. However, the very act of attempting to mute the woman in Islam is the most strident proof that she is engaged in resistance against patriarchal control and the degree of resistance must be judged by the degree of patriarchal control. The second stage demonstrates how patriarchy operates in colonial and neo‐imperial landscape: it legitimizes the appropriation of Muslim woman ‘possessed’ by the Other (as exemplified by the orientalist seduction fantasy in William Dalrymple’s The White Mughals), but, haunted by the fear of rape and anxieties regarding the sexuality of the White woman possessed by the Self, it attempts to maintain strict control over her (as in the cases of Miss Wheeler in the ‘Mutiny’ of 1857 and Private Jessica Lynch in the Iraq War). This struggle over the feminine body is perfectly in line with Islam’s hyper‐anxiousness to hide the female body and rigorously ensure monopolic possession over her. The third stage shows how Taslima Nasreen, a late‐20th century feminist from Bangladesh, speaks the unspoken and thereby attempts to subvert the normative representation of the muted women in her autobiographical novella, entitled āmār Meyebelā. In thus examining the representations of the Muslim women, this essay seeks an alternative ‘third space of enunciation’ and takes a distinct political stand located outside of the axis of the dichotomy of the ‘Western’ gaze and the construction of the Islamic theologians.