当代教育中的人文科学

意大利学者和政治家路易吉·贝林圭尔在其近作《再创造,所有人的素质教育学校》中提出了"教育和培训必须属于每一个人"的理念。他在接受《第欧根尼》法文英文版主编斯卡兰蒂诺采访时就人文科学与文化在当代教育中的作用做了深度解读。在他看来,文化与人文科学一直是同义词,文化是通过人文科学来体现的。人文科学作为一种高层次知识固有地缺乏功用性,是由精英独霸的。为了使人文科学成为属于每一个人的人文知识,我们必须想象一种教授人文知识的新方法。这个是通识教育问题,是怎样做人的问题,也是大学教育的生存问题,因为大学教育仍然过于经常地受限于各种不同学科的界限。文化绝不可以依旧为知识精英所专有,因为后者不过是对一个社会的历史发展有所贡献的行动者。文化要成为一种社会和历史力量,就必须注入到所有人群。同时,地方文化和语言必须整合进一种全球化的教育进路,人文学科要打破认同体壁垒,欧洲人必须走出去到欧洲以外的大学学习。     

TRUE SPIRITUALITY IN THE LIGHT OF THE SCIENCES

Abstract. Spirituality emerges in the function of culture to reinforce and yet redirect our genetic heritage. Our genes urge us to be concerned only for our own welfare, which can turn us to evil behaviors. Our religious traditions urge us to engage in behaviors of transkin altruism. These religious traditions have been selected for in the processes of natural selection. The challenge to spirituality is to discern the fundamental dynamics of the evolutionary processes, both genetic and cultural, that have created us and to direct our behaviors in ways that can be beneficial to the entire natural system. Reason is not enough; we must also cultivate spiritual discernment in order to perceive the true nature of our situation and the best responses that are called for. The religious communities have the major responsibility for cultivating the spirituality that can achieve the most adequate discernment.     

AN ALTERNATIVE EXPLANATION FOR THE ASYMMETRICAL EFFECTS IN RELATIONAL DEMOGRAPHY RESEARCH

Several relational demography studies have demonstrated asymmetrical effects of dissimilarity across different groups of employees. Some groups of employees appear to be more influenced by differences from fellow employees, whereas other groups of employees appear indifferent. Although numerous theoretical explanations have been developed to account for these asymmetrical effects, this paper argues that such effects are actually methodological artifacts resulting from an imbalance in the proportion of group members and deficiencies in the most commonly used measure of dissimilarity, Euclidean distance. This paper illustrates how such asymmetrical effects can be observed even when none exist in the population. Suggestions for methodological improvements in future diversity research are discussed along with recommendations for managing diversity in organizations.     

EXPERIENCE AND EXPLANATION: THE JUSTIFICATION OF COGNITIVE CLAIMS IN THEOLOGY

Abstract. The justification of cognitive claims in theology can be dealt with adequately only if the epistemological issues of metaphorical reference, experiential adequacy, and explanatory progress are seen as crucial problems for the more encompassing problem of rationality in theology. In order to guarantee any claim to reality depiction the theologian will have to argue for a plausible theory of reference on the basis of interpreted religious experience. In this discussion important analogies between the rationality of theological theorizing and the rationality of science are revealed.     

THE OBJECTS OF ACTION EXPLANATION

This paper distinguishes between various different conceptions of behaviour and action before exploring an accompanying variety of distinct things that ‘action explanation’ may plausibly amount to viz. different objectives of action explanation. I argue that a large majority of philosophers are guilty of conflating many of these, consequently offering inadequate accounts of the relation between actions and our reasons for performing them. The paper ends with the suggestion that we would do well to opt for a pluralistic understanding of action and its explanations.     

THE NEW SCIENCES OF RELIGION

In this essay I examine the new sciences of religion, spanning the traditional fields such as the psychology, sociology, and anthropology of religion to new fields such as the economics, neurosciences, epidemiology, and evolutionary psychology of religion. The purpose is to welcome these approaches but also delineate some of their philosophical and theological limitations. I argue for pluralistic methodologies in the scientific study of religious and spiritual phenomena. I argue that religious persons and institutions should welcome these investigations, because science affects only interpretative strategies and does not present a fundamental challenge to core religious commitments. Indeed, the new sciences of religion can help religions in becoming more effective and wholesome. I am critical of confusing the scientific study of religion with scientism and trace this ideological project back to August Comte. In the end I deconstruct the metaphoric boundary that places religion on the inside as the object and science as the subject on the outside looking in.     

MISCONCEPTIONS OF THE SOCIAL SCIENCES

Abstract. Scholars in religious studies, or "religionists," often mischaracterize the social-scientific study of religion. They assume that a social-scientific analysis of the origin, function, meaning, or truth of religion either opposes or disregards the believer's analysis, which religionists profess to present and defend. I do not argue that the social sciences analyze religion from the believer's point of view. I argue instead that a social scientific analysis is more akin and germane to the believer's point of view than religionists assume. I single out seven mischaracterizations of the social sciences typically held by religionists.