营造人才辈出的环境

人才是创新的根本。“人才辈出”是一个国家、一个社会充满生机和活力的体现。与知识经济时代和全球化潮流相适应的也必须是“人才辈出”的时代。建国后长达50多年里,我们同诺贝尔奖无缘。诺贝尔奖不是“冲击”和“计划”出来的,关键是营造出诺贝尔奖获得者的环境。“每个孩子都是天才”,但城乡二元社会结构及其相应的教育政策,使农村这一大板块的孩子没有机会发展自己的潜能,只有拆除、摒弃二元社会结构及其相关制度、政策,才能使最有潜力的人平等地享受到最好的教育,“人才辈出”才有广泛的国民基础。天才物理学家束星北的命运具有典型的意义,稳定而宽松的政治环境和“自由的思想,独立之精神”的学术环境,鼓励出于好奇心和想象力的科学研究,提供较为优裕的生活环境,这都是“人才辈出”不可缺少的条件。     

批判与梦想——尼采《悲剧的诞生》与德国民族文化想象

在普法战争浓浓的炮声中,尼采构思着《悲剧的诞生》,展开他的现代性文化批判,构建着德国民族文化未来的梦想。在《悲剧的诞生》中尼采德国民族文化想象已初见端倪,对希腊悲剧及其神话的思考是尼采发现文化隐秘的开端,权力意志和永恒轮回成为尼采文化构建的重要思想。     

超强度想象理论在竞技体育运动中的作用及应用

竞技运动员在比赛之前,往往会出现赛前紧张状态、赛前淡漠状态以及赛前盲目自信状态。通过对超强度想象理论的提出和研究,试图通过超强度想象消除竞技运动员的不良赛前状态,以至于达到最佳战斗准备状态。     

Business schools,the anxiety of finance,and the order of the ‘middle tier’

Financial imagination plays a fundamental, yet ambivalent role in the establishment of hierarchies within and between business schools, and in business life at large. This study examines this process in the ‘middle tier’ of business education: that is, in the social space in which students and instructors understand themselves to occupy a ‘mid-range’ position within an order of excellence and success. Largely articulated through business school rankings, this order strongly relies on the centrality of the financial curriculum, proficiency in which is understood as both a proxy for smartness and a sign of moneymaking capacity. In the ‘middle tier’, this order manifests in the form of an anxiety: an order that, though legitimate, is thought not to be attained, or hardly attainable. The study draws from ethnographic investigation in a ‘middle tier’ business school with attention to how finance is made sense of in relation to an alternative curriculum, and in connection with the aim of ‘making it to the top’. A comparison with a ‘top tier’ business school allows furthering understanding of how the order of business schools relies on the anxiety of finance in order to reproduce an acquiescence to dominant financial imagination.     

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.     

浅谈"工程材料"教学方法与实践

本文针对《工程材料》的课程特点,介绍了在教学实践中采用的一些方法,如展开丰富的想象;例举新颖有特色的实例;合理运用图表;强调材料新老牌号的对比;关注新材料和新技术的发展动向和趋势;注重教学手段的合理化和多样化等.     

如何培养创新思维能力

面对国际竞争的日趋激烈 ,创新已渗透于各个领域、各个层面 ,而创新的关键在于要学会创新思维 ,培养创新思维能力。     

论形象思维在武术套路教学中的运用

采用文献资料、实验对比、观察分析、专家访谈等方法,对普通高校武术套路教学中所运用的“运动形象思维练习法”进行了探讨。实践证明,科学的运用这种方法,能使学生在较短时间内掌握动作技术,激发学生学民瓣兴趣,明显提高教学质量。     

古代书论的一种二律背反:有限想像和无限想像——以《艺舟双楫》《广艺舟双楫》为例

考察古代书论发现,有限的想像和无限的想像这种二律背反哲学悖论一直存在。究其原因,它和古代文化思维方式密切相关,和古代文学传统密切相关。古代书论从言语的使用一直到方法论,儒学道统的渗透无处不在。古代知识分子形成了一种形象性、感觉性较强,而抽象能力较弱的独特思维方法。这种思维方法投射到了古代书论中。文学的修辞方法与技巧,在书法评论中得到了延续和保留。     

谢林美育形而上学的现实关怀

谢林认为艺术和审美活动是帮助人类不断提升自我、达到至善境界的现代文明教化的有效途径。这是他美育思想形成的理论背景。谢林希望通过美育使人类获得健全的真理、积极的自由,并且回归本真的生存状态。实践美育的方法,一是运用想象力破除认识论思维的限制;二是通过艺术的创作和鉴赏活动来洞悉“绝对”。艺术活动是美育实践的基本立足点。谢林美育形而上学有很深的现实关怀,为的是重建人与世界的和谐关联,在艺术活动中通过美感直观的方式去把握已经被理智主义遮蔽的世界的整体性存在。