高师学生教学态度研究

对503名高师学生的教学态度进行问卷施测,结果显示:当前高师学生的教学态度是较积极、进步的,倾向人文取向的;性别、学科以及中学教学经验对高师学生教学态度有显著的影响,但当前的高师教育并未能有效促进学生养成积极的教学态度.     

RENAISSANCE HUMANISM AND PHILOSOPHY AS A WAY OF LIFE

A long-established view has deprecated Renaissance humanists as primarily literary figures with little serious interest in philosophy. More recently it has been proposed that the idea of philosophy as a way of life offers a useful framework with which to reassess their philosophical standing. This proposal has faced some criticism, however. By looking again at the work of three important figures from the period, this essay defends the claim that at least some thinkers during the Renaissance did see philosophy as a way of life, while also acknowledging the force of reservations made by recent critics.     

Unholy Alliances: Religion, Science, and Environment

Christianity's relationship with the environment is considered. From the seventeenth century, Christianity contributed to the legitimization of scientific developments that had injurious consequences for the environment. These developments were secularizing; hence the ecological crisis participates in the broader problems of secularization. Under secular hegemony, the normative model of the person as atomistic individual is integral to the problem itself as well as bereft of the spiritual resources to challenge abusive attitudes that profane God's creation. This paper proposes that responses to the ecological situation should be sought in a richer understanding of the human being: an anthropology that is not only part of the Christian legacy but also offered by contemporary sociobiology.     

Individualism, Communitarianism and Consensus

There is a contemporary conflict between individualistic andcommunitarian conceptions of rationality. Robert Goodin describes it asa conflict between an enlightenment individualistic conception of a``sovereign artificer'' and ``a socially unencumbered self'' ascontrasted with the communitarian conception of a ``socially embeddedself'' whose identity is formed by his or her community. Should wejustify and explain rationality individualistically or socially? This isa false dilemma when consensus is reached by a model articulated byKeith Lehrer and Carl Wagner. According to this model, the consensusresults from the positive weights individuals give to others and use tocontinually average and, thus, aggregate their allocations. Aggregationconverges toward a consensus in which the social preference and theindividual preferences become identical. The truth of communitarianismis to be found in the aggregate and the truth of individualism in theaggregation. The original conflict dissolves in rational consensus.     

Expiation,Substitution and Surrender: Levinasian Implications for Psychotherapy

This essay will build on Emmanuel Levinas’s rejection of ontology as foundational and draw out the implications for psychotherapy. We will explore Levinas’s concept of substitution (in both his more Jewish writings and his philosophical treatises) and consider its meaning in relationship to the role of a psychotherapist. Levinas understands the Other as a calling for substitution of the self and of a taking on of responsibility. We explore the notion of surrender in the work of the psychoanalyst Emmanuel Ghent and argue that his position is ultimately lacking in ethical injunction; requiring nothing of the self in relationship to the Other. It remains within the confines of the conventional, self-reflexive models that Levinas critiques. Following Levinas, we suggest that the therapist bear the burden of ethical responsibility by being exposed to the client’s ethical call and by responding out of a kenotic self-emptying.

Analytic philosophy and continental philosophy The Campbell Thesis revised

Humanism is most commonly used as a prefabricated answer, covering the injunction to place man at the centre of our preoccupations, not to succumb to the risk of subordinating him to anything else, when dealing with nature, history, economics or politics, with means and with ends. In this sense humanism is supposed to be the remedy for all evils. But this sort of answer is only possible against a background where the question of humanism is forgotten. To return to the question of humanism is to open a line of questioning about the presuppositions of a thinking which makes man the centre of nature and of history. But if we bring these presuppositions to light, will humanism still be able to remain an acceptable answer? Shouldn't we, on the contrary, call it radically into question? – as the instrument, or the mask, of a project for domination – a project of which man has forever sought to be the vector. Levinas showed the invalidity of the conception of humanism which is dominant in the philosophical tradition, not in order to give way to the shortcomings of anti-humanism, but to re-found humanism in a different way.     

An epistemological history of time: From technology to representations

Abstract

This paper attempts to link the social history of the mechanization of time with the history of the psychological notion of time. Historical processes such as the mechanization of tower clocks from the Middle Ages onwards, the reform of the Gregorian calendar and the quarrel of the Christian and Chinese calendars characterized the modern representation of time on three points: isochrony, desacralization and abstraction. While Western societies learned to domesticate the practical aspects of time, the scholars of the Enlightenment naturalized time. They considered it a concept only related to man and used quantified time for scientific purposes. Empiricists saw time as a product of the succession of thought while idealists considered it a form necessary for the human experience to occur. Both trends agreed in removing time from nature and accepted isochrony, desaralization and abstraction as the necessary foundation for the modern notion of time.     

Portraying Myth More Convincingly: Critical Approaches to Myth in the Classical and Romantic Periods

The article examines the treatment of myth by Moritz, Goethe, Hegel and Schelling or the so‐called ‘Goethezeit’.     

Francisco López de Gómara's Humanist Reframing of the Missionary Project on Cozumel

Abstract

This article examines the rhetorical strategy and discursive practices employed by Francisco Lopez de Gomara in his Conquest of Mexico. It focuses specifically on the historian's treatment of events on the Island of Cozumel prior to Cortes' invasion of the mainland. The article interprets Gomara's Cozumel story, “the first encounter,” as a typological figure of speech. The political goals of empire, conversion and material gain are subsumed in a rhetorical vision of the New World. Cozumel is the promise. The historian frames the conquest of Mexico, the fulfillment that Cozumel heralded as a humanist project, and the New World as a work of Renaissance lay culture. The principal weapon of conquest and reconstruction is language. Wielded by Cortes and his historian, it functions to construct and communicate a rhetorical vision of a New World that incorporates the best of Europe and America even while it decries human rights abuses on both sides.     

Ann Taves's Religious Experience Reconsidered is a sign of a global apocalypse that will kill us all

According to Ann Taves, many humanist scholars of religion are afraid of science. In particular, they object to scientific reductionism because reductive explanations violate taboos that prohibit reducing religion to something else. This essay will analyze how Taves and other proponents of cognitive approaches to religious studies fashion a kind of secular praxis in which breaking taboos is a crucial attribute of scholarly integrity and intellectual heroism. I will argue that this equation between reason and profanation reproduces the discursive logic that legitimates the global expansion of a constellation of overlapping secular scientific, economic, political, and religious institutions.