先秦儒家"和为贵"的政治伦理追求

“和为贵”是先秦儒家政治伦理思想的核心理念和本质特征。重视“人和”的社会管理思想．强调“民为邦本”的和谐社会基础,提倡“修己安人”的“和”政治伦理要求,构成了先秦儒家“和为贵”的政治伦理内涵。吸取其合理养分,对于我们今天构建社会主义和谐社会仍具有一定的借鉴作用。     

Humanismo Del Diecisiete En La Postmodernidad Del Veintiuno

It would be possible to be affirmed that the most of the educational goals that modernity assumes, they settled down from the Renaissance. The postmodern age, in its critic to the modern period, demands the recovery of some losses. At the time of fast changes as it happens in the Renaissance, the Humanism originates a fruitful debate. According to the authors protagonists, the controversy became a dialogue plenty of common questions to which we find in the contemporary discussion. The reflection on the thought of one of the most representative and well-known authors, Comenio, it serves to think on the encounter of traditions in Philosophy of Education. He is a thinker who supplies the basis for his educational practice on a Philosophy of education and projects a reform to confront some problems that in the essential are repeated today.      

现代医学人文回归的学术性与现实性

以生物-心理-社会医学模式为背景,以哲学和生态审美理论为起点,提出了"医学人文精神"、"医学人文关怀"等概念,在此基础上,分析了医学人文回归的内容及其与医学审美之间的内在联系.从学术性和现实性两个层面,针对我国存在的医学人文缺失的现状,分析了以"三观"(生命观、健康的可持续发展观、科学观)为基础的人文信仰的内容、功能与意义,以及如何从内容与形式辩证统一的审美视角出发,运用美的规律去改善、丰富和提升医学人文关怀的境界.     

西方心理学中两种文化的分裂及其整合

金布尔的研究证实西方心理学中的“科学”与“人文”两种文化倾向的存在。科学主义的盛行和对经的不满与反动,实证主义,现象学和释义学的影响,学派和组织的门户之见是心理不中形成两种文化的主要原因;自然科学模式与人文科学模式的对立,方法中心对问题中心,价值中立说对价值负荷说是心理学中两种文化对立和分裂的主要表现。     

Martin Heidegger and Russian Symbolist Philosophy

In this paper Russian Symbolist philosophy is represented primarily by Viacheslav Ivanov (1866--1949), but its conclusions are intended to be valid for other philosophers we classify as Symbolist, including Nikolai Berdiaev and S. L. Frank. It is posited that, by comparing Ivanov's cosmology, aesthetics, and anthropology to those of Martin Heidegger, one can reconceive of Symbolist philosophy as an existential hermeneutic. This, it is claimed, can help to identify a common basis among the Symbolist philosophers, and also to place Russian thought in the context of modern European philosophy and vice versa.     

The Mission of Philosophy Today

The paper gives a brief characterization of philosophical problems; points up something of their significance for the culture, the social order, and our lives; indicates the methodology appropriate for the problems; and presents a view of the cultural mission of philosophy today. Philosophy attempts to bring under critical review and to correct errors in the cultural mind of our civilization, the prevailing assumptions and beliefs about our knowledge-yielding powers, the various sectors of the culture, and the basic structure of the world. It holds the cultural mind accountable to the unavoidable presuppositions of experience, thought, and action. Errors in the cultural mind can lead to distortions in the development of the culture and to social and personal pathologies. I contend that our modern Western cultural mind undermines the humanistic dimension of the culture, and ultimately the whole culture, by a restricted view of our knowledge-yielding powers and the resulting impoverished view of reality. The mission of philosophy today is to point out the errors in our cultural mind and to work for a humanistic cultural reformation.     

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.     

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.     

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.