中西人性与德性关系探讨——以思孟学派与亚里士多德为例

无论是思孟学派还是亚里士多德,其思想中人性与德性都是统一的,都将人性确定为人之为人的特性。但是由于他们对德性内涵与结构层次的理解不同,双方关于人性的内涵和结构层次就出现了差异,表现出中国重＂仁德＂而西方重＂智德＂的倾向。此外,思孟学派认为人性与德性具有先天性,使得其人性与德性的社会性幽暗不明,而亚里士多德明确提出道德德性是社会的产物,理智德性也是在社会中完善和发展的,使人性与德性的社会性和后天性得到突出和强化。     

学校体育课程思政一体化建设价值、挑战与优化策略

运用文献资料、逻辑分析等方法,探究学校体育课程思政一体化建设的内涵、价值、挑战与优化策略。研究认为:新时代学校体育应构建体育课程思政与思政课程横向协同、学段纵向衔接、"知能行健导"内在统一、组织平台资源与体制机制外在联合的一体化课程思政体系。面临理念意识薄弱、管理体系缺位、目标内容缺失、评价体系模糊、支持系统稀少以及教师能力不足等挑战。为此,提出优化策略:一体化理念构筑、系统化管理完善、立体化目标设计与层进性内容衔接、全景式评价搭建、外在性系统支持、主体性教师发展等,推动学校体育课程思政一体化持续发展与高效建设。     

Promoting the Development of Online Learning Communities for Library Professional Organizations

ABSTRACT

This paper discusses the use of online learning communities for library professional organizations to promote collaboration and learning. The addition of an online learning community component to a library organization expands collaborative and educational opportunities for members through a virtual environment. Although technologies used to support learning communities vary, standard features include a discussion forum, file-sharing capability, and chat functionality. More sophisticated sites provide Webcasts, podcasts, online courses, and databases. Moreover, the availability of file sharing and chat supports virtual meetings. Studies of library-oriented learning communities illustrate their effectiveness in using discussion forums and resources to foster collaboration and learning opportunities among members. This research also notes the role of discussion forums in decreasing feelings of isolation among users. Moreover, these articles highlight the member's participation in library learning communities through postings to discussion forums, selecting learning events, and contributing materials. The first step in creating a learning community centers on the administration of a needs assessment to the members. These evaluations identify the goals of the learning community and aid in the selection of appropriate technologies. In addition, learning community organizers need to develop an action plan that outlines a timeline for the project's implementation. Moreover, organizers should consider providing incentives and training to members to enhance their participation in the project. Finally, promotional and evaluation efforts are needed to sustain the growth of a learning community.     

基于弹性思维的保护区旅游系统的管理研究

人类一直以来追求使系统更具可持续性的管理方法。然而,社会一生态系统的某一个环节或领域发生的变化,不管是社会变化或是生态变化．必然会影响其他的环节。现行的管理方式并不完善,只注重优化利用系统中某个或某些组分．未能充分考虑到它们与其他组分的联系。弹性思维为我们提供了一个重新审视社会一生态系统的角度,认为弹性才是系统可持续性的关键。提高资源的使用效率并不是解决系统可持续性的途径,越是优化系统的桌个组分,系统的弹性就越小,其抵御干扰并保持自身结构和功能的能力就越差。本文介绍了弹性思维的两个思想基石,即阈值和适应性循环．并以此为依据对保护区旅游系统进行了分析．针对可能出现的问题提出了保护区旅游系统的管理建议。     

家长式领导与知识员工反生产行为关系的实证研究--基于家长式领导三元理论的观点

基于家长式领导三元理论的观点,研究了家长式领导与知识员工反生产行为的关系。通过问卷调查获得221份有效问卷。层次回归分析结果显示：仁慈领导与知识员工反生产行为6个维度都显著负相关;除保守知识行为外,德行领导与知识员工反生产行为其余5个维度显著负相关;除失德行为外,威权领导与知识员工反生产行为其余5个维度显著正相关;但当威权领导与德行领导和仁慈领导一起构成家长式领导分析时却发现,威权领导对知识员工的负面影响被其余两个维度的正面影响所掩盖,表现出家长式领导与知识员工反生产行为负相关。这些结果启发我国企业领导者需要表现出高仁慈、高德行和适度水平的威权领导风格。     

Sustainability and the learning virtues

Learning is important to sustainability—but how? On the dominant sustainable development picture, various kinds of learning are seen as instrumental to one’s behaving responsibly towards future generations, within a framework of present actions and ecological consequences. This whole picture of future‐oriented responsibility is radically flawed, fundamentally misrepresenting our creative engagement in change. It grossly exaggerates our powers to predict and control and licenses an endemic bad faith in the construction of sustainability goals supposedly derived from obligations to the future. This process is not only the opposite of genuine learning, but is very likely to ensure practical failure. In contrast, a model of ecological responsibility that might work will have learning not as a subsidiary and instrumental feature, but right at its core. The only way in which one really comes up against the constraint of the future is by acknowledging the demands of active learning—critical self‐awareness, exploratory‐creative commitment, and a robust tolerance for uncertainty—as virtues. The paper develops this account of the learning virtues in detail, and shows how embodying their practice across all our institutions and activities constitutes the only kind of responsibility to the future which we can genuinely exercise.     

环境友好型人格与环境美德面临的挑战

倡导新的美德以改变人类对于自然的态度和行为,是一项迫切的任务。环境友好型人格应当拥有的核心美德包括:尊重自然;不伤害、不干涉、忠诚与补偿的美德;谦逊;关怀、同情与热爱自然的美德;简朴;整体性、非等级化思维的理智美德。然而,美国这样的资本主义消费文化在诸多方面严重阻碍了环境美德的教化。为此,需要在提高重视程度、激励公众参与、加强环境教育、抗击消费者资本主义影响等方面采取切实可行的措施。     

Identity in science learning: exploring the attention given to agency and structure in studies of identity

This paper explores the ways in which the concept of identity has been conceptualised and studied within science education. The Personality and Social Structure Perspective is used to examine the attention paid by researchers to three levels of identity analysis: personality, interaction and social structure. Tracing the development of science identity studies and the resulting body of literature reveals that most authors have focused their attention on aspects of identity related to individual agency to the exclusion of issues of social structure. This paper argues that this attention is related to the position of communities of practice as the dominant theoretical framework for identity studies and argues that researchers need to consider broader frameworks that encourage the integration of ideas at all three levels of analysis. Broadened methodological approaches, including mixed methods, are also advocated as a way to increase consideration of the level of social structure.     

Narrative and counternarrative in print‐mediated coverage of Milwaukee alderman Michael Mcgee

This essay mounts a counternarrative to address the mainstream print‐mediated coverage of Milwaukee alderman Michael McGee. In analyzing racialized discourse in Milwaukee, the essay highlights the importance of focusing on rhetoric marginalized in or outside of the public sphere. A clash in rhetorical style can subvert the substance of public discourse with deleterious social consequences. We contend that a true dialogue on race relations will not occur until whites assume the responsibility for engaging in and sustaining this dialogue. The essay also establishes a rationale for why it is critically important to the discipline and to our respective communities to focus on local discourse and discursive communities. Finally, we offer a number of suggestions concerning rhetorical critical practices and the roles that critics can play in bringing about social change.