商讨理论视野中的伦理、民主、人权和民族国家

本文根据哈贝马斯的访华演讲和相关著述,对商讨理论视野中的伦理、民主、人权和民族国家概念进行了考察,并在此基础上提出了某些基本的判断和论点。     

Culture and Character Education in a Jewish Day School: A Case Study of Life and Experience

This article addresses how to teach character comprehensively by studying ways a school's concurrent curricula (the official curriculum, the operational curriculum, the extra curriculum, and the hidden curriculum) can be used to teach character to students. A single case study analyzes the curriculum at a Jewish day school by examining school documents and records, observing classroom instruction and school culture, and interviewing school administrators and teachers. This research concludes that the Jewish day school teaches character comprehensively through a religious foundation—from which the entire curriculum evolves. The study indicates that addressing character education through religious studies, school traditions, and school culture will enable both public and private schools to fully integrate character education into the school program.     

Exploring Conflict Culture in the Family: Consistency and Continuity of Conflict During Family Meal Discourse

Conflict discourse in the context of everyday activities of families during mealtimes was examined with a view to determining consistency and continuity on two occasions one year apart. In particular, the use of authority, the part played by each member of the family, and the ways in which conflicts were terminated was addressed. Data derived from Jewish families was considered not only to enable comparisons to be made with data derived from the broader community, but to illuminate the issues pertinent to the exploration of conflict within the family. It was observed over a period of time that there was a continuity of conflict culture within each family. Additionally it was found that generally, family conflict interactions terminated in standoffs rather than resorting to full blown conflicts and the outcome was, on the whole, favourable to all parties, with conversations continuing to be pursued without further conflict. In some instances termination of the episode was through an external agent, rather than a family member. The key part that family members play in deflecting conflict, especially the part played by mothers and siblings was noted. The extension of existing conflict coding schema to account for different types of authority moves, so as to discriminate between authority based on status and that which invokes an idea of shared responsibility or a common code of conduct is recommended. A further extension of the coding schema to account for paralinguistic aspects of communication is suggested.     

Defending a Common World: Hannah Arendt on the State,the Nation and Political Education

For a long time, one of the most important tasks for education in liberal democracies has been to foster the next generation in core democratic values in order to prepare them for future political responsibilities. In spite of this, general trust in the liberal democratic system is in rapid decline. In this paper, the tension between the ambitions of liberal-democratic educational systems and contemporary challenges to central democratic ideas is approached by reconsidering Hannah Arendt’s critique of political education. This will be done informed by her analysis of the tension between the concepts of state and nation. By showing how education, depending on its role as a tool of the state or the nation, may be a fundamental requirement for the establishment of a common world or the most effective tool for its destruction, the paper argues for the need to understand Arendt’s educational thinking in light of her wider political analysis. Rather than downplaying the provocative aspects of her critique, the paper argues for the need to use it as a starting point for thinking again how education may become an emancipatory undertaking capable of disarming contemporary threats to human plurality and freedom.     

Liberal Naturalism: The Curious Case of Hegel

Abstract

My aim in this paper is to defend the claim that the absolute idealism of Hegel is a liberal naturalist position against Sebastian Gardner’s claim that it is not genuinely naturalistic, and also to defend the position of ‘liberal naturalism’ from Ram Neta’s charge that there is no logical space for it to occupy. By ‘liberal naturalism’, I mean a doctrine which is a non-reductive form of philosophical naturalism. Like Fred Beiser, I take the thesis of liberal naturalism to find support in the idealism of Hegel. I begin by first explaining what philosophical naturalism amounts to. I then move on to show, using Finn Spicer’s and Alison Stone’s understandings of philosophical naturalism, how there is a stronger form of philosophical naturalism but also how there is a weaker form as well. Having established the distinction between stronger and weaker variants of philosophical naturalism, I discuss Sebastian Gardner’s recent objections to treating absolute idealism as a genuinely naturalist position. I argue that Gardner is incorrect to claim that absolute idealism is not a genuinely naturalist position on both historical and interpretive grounds, where to do so I bring in features of Hegel’s idealism to show that Hegel was committed to liberal naturalism. In the next section of the paper, I address Ram Neta’s charge that there is no logical space for liberal naturalism. To counter this claim, I offer an Hegelian diagnosis of Neta’s charge and argue that Neta’s concern about the possibility of liberal naturalism is illegitimately motivated.     

After the Shoah: Continuity and change in the postwar Jewish community of the Netherlands

The Dutch Jewish community is part of Western European Jewry and as such is part of what Bernard Wasserstein describes as the vanishing Diaspora. The community is one of Europe's smallest and it was also the Western European Jewish community most heavily damaged by the Shoah; it lost 75% of its population. It is surprising that the community still exists. It has gone through many changes, most notably in the 1960s. Progressive Judaism and the Lubavitcher Habad movement have made considerable inroads in the religious community, but the population has become largely secular, and new secular Jewish networks have been established. Dutch Jews have redefined their identity, shifting from “Dutchmen of the Israelite religion” to “Jews” or “people with a Jewish background,” belonging to a social and cultural minority. A small population exchange has taken place between Israel and the Netherlands. The brief baby boom after the Shoah and the newly formed networks outside the religious framework have revitalized the community. But most Jews in the Netherlands are married to non-Jews, and in spite of unique efforts to integrate the Israelis into the community, the future seems uncertain. This revised version was published online in June 2006 with corrections to the Cover Date.     

Feasibility and Stability in Normative Political Philosophy: The Case of Liberal Nationalism

Arguments from stability for liberal nationalism rely on considerations about conditions for the feasibility or stability of liberal political ideals and factual claims about the circumstances under which these conditions are fulfilled in order to argue for nationalist conclusions. Such reliance on factual claims has been criticised by among others G. A. Cohen in other contexts as ideological reifications of social reality. In order to assess whether arguments from stability within liberal nationalism, especially as formulated by David Miller, are vulnerable to a comparable critique, the rationale for their reliance on factual claims is discussed on the basis of a number of concerns in John Rawls’s political liberalism. The concern with stability in liberal nationalism differs from stability in Rawls’s work, mainly because of the stronger non-ideal or ‘realist’ focus of the former. In so far as the ‘realism’ of arguments from stability for liberal nationalism is recognized, they are not vulnerable to the reification charge. But if the arguments are construed as realist, this at the same time makes for other tensions within liberal nationalism.     

The Nation and the Nun: Mother Teresa,Albania's Muslim Majority and the Secular State

In Albania, a religiously pluralist country with a secular constitution, an atheist past and a Muslim majority, the authorities have since the end of Communism promoted Mother Teresa as the “Mother of Albanians” and an emblem of the state. The name, statues and portraits of this ethnic Albanian Catholic nun have become a prominent feature in the public sphere. Based on fieldwork material, Albanian texts and unique statistical data, this article discusses the “motherteresification” of Albania in the period after her beatification in 2003, particularly during the Democratic government (2005–13). It also explores alternative Christian and Muslim interpretations of the symbol in Albania. Both the top-down construction of “Mother Teresa” as a national symbol and the arguments against it demonstrate that secularism remains a core value. By fronting a Christian Nobel Laureate, this EU-aspiring country signals that it is peaceful and belongs to Europe and the West, a recurrent national concern for over a century and acute after 9/11. Making an ethnic Albanian nun a symbol of a Muslim majority nation thus makes sense.     

Traditional Education and Creativity in an Afro-Arab. Islamic Culture: The Case of Sudan

This study investigated the differing effect upon creativity of traditional and modern education in the Sudan. The salient characteristics of the two types are presented, with a brief discussion of their likely effects. Four creativity tests, suitably modified for local conditions, were administered to 264 male and female students, with an age range of 15–20 years. The results indicated that the group receiving modern education performed significantly better than the traditionally educated group on two of the four creativity tests, but with equal performance on one test. The traditionally educated group performed significantly better on the fourth test. The discussion suggests there are a number of factors, both sociocultural and methodological, which may account for these findings.     

Gender, Religion, and Feminism: The Case of Jewish Israeli Traditionalists

This article explores the issue of gender, feminism, and religion through a study of Jewish Israeli traditionalist ( masorti ) women. Based on the premise that feminist discourse and rhetoric have become widely accepted and disseminated (while sociocultural and political practices are far from fully implementing this discourse), the article asks how women who choose an identity that refuses to fall into the one-dimensional dichotomy that distinguishes between the category of the "secular-modern-feminist" and that of the "religious-traditional-subordinate" construct and negotiate their feminine identity, while exploring the varying ways in which this identity-construct interplays with these women's identity as members of an ethno-national collective. This exploration deals with issues of: feminist and Jewish traditionalist discourses; body, dress, and ritual; family, spousal relations, and personal security; and women in synagogue.     

民族国家的三大矛盾——来自吉登斯的启示

民族国家思想是吉登斯现代性思想体系的重要组成部分,代表了他对现代政治发展所作的反思。他从民主与监控、主权与暴力、民族与国家等三个角度出发,深入剖析了现代民族国家的发展动力和内在张力,深刻揭示了现代政治发展的矛盾性特征。     

India and Beyond: Vedism,Hinduism, and the Continuity of Culture

International Journal of Hindu Studies -     

The Impact of a Christian Liberal Arts Education on Faith Maturity

For four years, graduates of The King's University College (TKUC) three-year Bachelor of Arts and Bachelor of Science programs were polled as to their perception of TKUC's success in attaining its missionstatement claims. The questionnaire results suggest that the claims, which pertain to “gaining a deeper understanding of God's creation, maturing and growing as Christians, contributing to an advancement of knowledge, and being of service to the community,” have been met for a substantial number of students. However, because the numbers are small, i.e., 132 students out of a possible population of 226, follow-up research will be necessary to determine whether perceived changes in students' faith and understanding are specifically attributable to the college's influence.