信息伦理述评

从信息行为特征角度,论述信息开发利用过程中的信息伦理问题,提出在他律及自律的基础上提高社会信息伦理水平。同时对目前的信息研究作出评析。     

物对人的“规约”-刍议规范和约束人之行为的物的设计

在物资丰沛的现代,用于规范和约束人类行为的物的设计存在于多个领域,物在很多环境里为人类担当着“执法者”的角色,对人的行为实施他律。他律性不仅存在于人与人之间,也存在于人与物之间,作为造物手段的设计也应具有积极的他律意义,以促进个体和社会的发展和进步。     

China Confronts Kant When University Students Experience the Angst of Freedom

An existential interpretation of student angst in Chinese universities raises issues of autonomy and freedom. The governance arrangements in China create a conflict for Chinese students who in their coursework are urged to become critical-minded and open-minded. In this essay, Kant’s moral theory provides access to this phenomenon. His theory of duty–rationality–autonomy–freedom relates the liberty of thought to principled action. Kantian ideals still influence western business and university practice and they become relevant in China as that country modernises. The abilities of graduates which officials say the country needs—insightfulness, creativity, innovation, progressiveness and commitment—are only achievable by professionals who are independent minded, rational and who commit to act on their own conclusions. Such people are Kant’s autonomous persons. Chinese students increasingly confront a conflicted educational environment. Universities require students to think, analyse and argue. An outcome of this deliberation is freedom, as construed by Kant as an ‘inner’ construct. When students are unable to exercise Kantian freedom in matters which concern them they experience the angst of freedom. Students may carry a burden derived from bridles on information and authoritarian restrictions on dialogue.     

我国大学被异治的原因分析及解除对策

来自政治场域和经济场域的、企图实行＂异治＂的外部性力量与我国大学的关系并非简单的强压和屈就的外部性关系,而是已经形成了一种主动媾和的内在关系。这种内在的复杂关系阻碍着高等教育场域自主性的建立。要解除大学被异治的状态,只有先破除这种媾和关系,重新恢复高等教育自发性秩序的功能,才能重建高等教育场域自身的逻辑和稳定的边界。     

由他律走向自律：道德教育的理念与策略

道德教育要坚持自律与他律相结合,并逐步引导学生由他律走向自律。为此,要以道德情感为中轴,唤起自律意识;以自我管理为依托,形成自觉行为;以体验教育为载体,强化自我教育,从而增强德育的实效性,促进学生的健康成长。     

当地民间美术资源进入小学美术课堂的可行性分析

"将当地民间美术资源引进小学课堂"的美术教学活动不仅可以丰富我们的小学美术课堂,又可以为我们地方文化的传承和发展提供更好的群众基础,对弘扬地方文化具有极其重要的意义。从儿童美术和民间美术作品的造型特点上看出民间美术和儿童美术之间具有很多天然的相通之处,因此让小学生接触民间美术完全符合小孩的天性,也是一项符合艺术教育规律的教学活动。将民间美术资源引进小学课堂符合《义务教育小学新美术课程标准》中所体现的教育精神。     

新教伦理与儒家伦理的"自制"思想之比较

新教伦理的“自制”是指主体对自己欲望和激情的一种理性的主宰。通过自制,逐步获得上帝的拯救。中国传统儒家伦理的“自制”即“慎独”是指主体积极主动地用道德理性去约束和限制恶的欲望和感情,以实现道德人格的完善。尽管二者都涉及到了理性,但他们对“理性”的理解是不同的。另外,二者在与道德自律和他律的关系方面也是不同的,从这个角度看,二者都是有缺憾的。     

The People Have Spoken (The Bastards?)

Bourdieu’s field theory presents a distinction between the autonomy of a field and the heteronomity of the fields that surround and potentially encroach on it. Journalism is one such field which attempts to maintain its autonomy in the face of change imposed from beyond its boundaries. This paper looks at how the field of journalism responds to two incursions in the form of feedback: quantitative Web analytics and qualitative reader comments. Each offers an opportunity for the field to adapt to incorporate it—that is, turn heteronomous input into autonomous doxa—or to resist it. Based on an ethnography of eight digital newsrooms, it looks at when the voice of the people is accepted as legitimate input and internalised, and when it is resisted as illegitimate and kept external. The implications for further theorising on the relationship between adjacent fields, as well as autonomous and heteronomous aspects of field theory, are discussed.     

从《菊与刀》探析日本文化的特殊性

美国女人类学家本尼迪克特在其文化名著《菊与刀》中把日本社会的文化定义为一种＂耻感文化＂,把西方社会的文化定义为＂罪感文化＂。两者主要的区别在于＂罪感文化＂强调自律,＂耻感文化＂强调他律。实际上这是由于东西方文化对＂罪＂的概念认识的不同,而造成的理解误区。把日本文化定性为＂耻感文化＂,否定了日本人的罪感意识。确切地说日本文化兼具＂耻＂与＂罪＂文化的双重性。     

网络信息生态系统的自治与他治的整合体制研究

伴随互联网的发展,网络信息生态系统的研究逐渐成为热点问题。文章从网络信息生态系统的平衡与非平衡的客观性出发,分析了网络信息生态系统的生态链构成及其运行过程,从自治和他治的视角研究网络信息生态系统可持续发展的策略,一方面要以有机体的方式(即自治)实现系统自身各构成要素的运行和调整,另一方面也应该利用必要的外力(即他治)对系统进行必要的调控和监管。