现代西方人本主义伦理学的主体性思维--从胡塞尔、海德格尔到萨特

现象学、存在主义者发展了笛卡尔、康德主体性伦理学的同时，以现象学的方法从主体的自我出发试图建构一个主体——主体关系的理论框架来代替主体——客体理论。胡塞尔从纯粹自由主体出发，提出了他人就是地狱的观点。     

“存在”与“无蔽”——论海德格尔的美学思想

海德格尔美学思想的革命性与创新性在于:它以主客相融的存在哲学颠覆了传统主客相分的形而上学,从而使得他在艺术、真理以及语言问题上都显示出了不同于传统的新的思路。     

A Comparative Stylistic Analysis of King and Obama's Nobel Peace Prize Acceptance Speech

Public address is one of the study fields in the research of stylistics. For those public addresses made by most internationally influential characters, most of the public addresses are regarded as the literature classics and optimal resources for English learners as well. Acceptance speech, as one branch of public addresses, is much more representative and referential in some specified areas such as academics, entertainment, economy, society and so on. This paper will conduct a brief comparative analysis based on the acceptance speech made by Martin Luther King in 1964 and Barack Obama, the 44th president of United States, after their winning the Nobel Peace Prize by revealing their stylistic features in order to evoke the readers their more appreciations about the art of public address.     

马丁·路德论普及义务教育

马丁·路德在宗教改革运动中提出了人人在上帝面前享有平等的权利和地位的因信称义思想,这一思想延伸到教育领域就是全民都应接受教育的普及义务教育思想。路德从政府、市政当局和家庭三个层面系统论述了他的普及义务教育思想,并由他和追随者在德国各公国进行了相应的义务教育实践。马丁.路德普及义务教育思想与实践对西欧和北美的国民教育运动产生深远影响,在西方教育史上有着重要地位。     

海德格尔对现代技术形而上学思考的内在根据

本期论坛主要讨论科学哲学学科建设的立足点、科学理论的进化结构、海德格尔的技术哲学思想以及费耶阿本德的后现代科学哲学。曹志平博士认为 ,科学哲学从哲学思潮到哲学学科 ,是一个树立范式 ,消解范式 ,进而寻找范式的过程 ;胡光博士认为 ,把科学理论视为一种进化结构为现代科学认识论提供了一个具体的发展模式 ;宋文新博士认为 ,海德格尔的技术批判的宗旨是克服形而上学 ,寻找哲学发现的新方向 ;王书明博士则将费耶阿本德的后现代科学哲学定性为有限理性论。     

论马丁·卡诺伊的教育与国家关系理论

马丁.卡诺伊立足于西方马克思主义视角,借用帝国主义、后殖民主义和依赖理论等,系统地阐述了不同类型和不同发展阶段国家的教育与国家发展的相应关系。     

Maintaining the reversibility of foldings: Making the ethics (politics) of information technology visible

This paper will address the question of the morality of technology. I believe this is an important question for our contemporary society in which technology, especially information technology, is increasingly becoming the default mode of social ordering. I want to suggest that the conventional manner of conceptualising the morality of technology is inadequate – even dangerous. The conventional view of technology is that technology represents technical means to achieve social ends. Thus, the moral problem of technology, from this perspective, is the way in which the given technical means are applied to particular (good or bad) social ends. In opposition to this I want to suggest that the assumed separation, of this approach, between technical means and social ends are inappropriate. It only serves to hide the most important political and ethical dimensions of technology. I want to suggest that the morality of technology is much more embedded and implicit than such a view would suggest. In order to critique this approach I will draw on phenomenology and the more recent work of Bruno Latour. With these intellectual resources in mind I will propose disclosive ethics as a way to make the morality of technology visible. I will give a brief account of this approach and show how it might guide our␣understanding of the ethics and politics of technology by considering two examples of contemporary information technology: search engines and plagiarism detection systems.     

海德格尔论教化与真理——对柏拉图洞穴喻的一种生存论解读

在通常的理解中人们常常把教化理解为教育,将真理看作是关于世界的现成的知识,因而教化就是将真理作为一种现成的知识传授给他人。但是在西方人文主义的传统中,教化与教育是两个不同的概念,教化并不是主体对一种客观知识的掌握和传授,它应该在柏拉图的意义上被理解为以某种“理念”为原型的“造形”,教化本质上是人的存在状态的本质性的转变。海德格尔在关于柏拉图洞穴喻的生存论解读中,对教化与真理的关系作出了深刻的辨析。     

文本的深度耕犁——对笛卡尔“我思,故我在”的多元解读

笛卡尔的＂我思故我在＂这一哲学命题是整个西方哲学史上的历史性的转折,他使＂我＂即自我意识登上了至上的巅峰,引发了众多的争议和探讨。文章正是基于对这一问题的思考,试图提出对其横向式的解读以及以后来哲学观点新的语境对其进行新的解读。     

And what rough beast? An ontotheological exploration of education as a being

This article is an exploration of whether education can be considered a beast-like being, developed by utilising Heidegger’s philosophy to consider education from an ontotheolgical perspective. Education is a hypernym for its constituent elements; this article is exploring this hypernym as a being, whilst arguing that the growing importance of education is causing it to gain a ‘monstrous anatomy’. This argument is parallel with the Heideggerean question of ontological difference: the divide of being and Being. Ideas about education’s formation as a technology and its God-like status are used to further illustrate the monstrosity of education. The theory of hyperobjects is also utilised to illuminate understanding of this being. Finally, this article explores the ways we are losing control of Education, as we have become too reliant on it to shape our view of the world.