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1.
《阿坝师范高等专科学校学报》2020,(3):20-29
社会主义核心价值观植根于中国特色社会主义伟大实践,彰显着社会主义先进文化的发展要求,是引领中国文化发展的思想旗帜。后现代主义自传入以来,不仅对主流意识形态产生了巨大冲击,也给文化的发展造成了一定影响。我们必须正视后现代主义,在尊重差异、包容多元的原则下,坚持一元主导、多元并存的发展趋势,以社会主义核心价值观为引领,批判借鉴各种思潮的合理成分,在多元互动中提升中华文化的感召力和影响力,不断推动社会主义核心价值观走向深度实践。 相似文献
2.
邹太龙 《江西教育学院学报》2013,34(3)
当代全球化是大学职能演变的重要推动力.一方面,全球化是大学职能同构的催化剂,在功利主义、实用主义、工具主义哲学观的浸染和影响下,世界各国不由自主地遵循基标法和同型比较法,借鉴和移植扩散全球的普适性大学模式,大学职能正日益趋同甚至同质化.另一方面,全球化是大学职能差异的孵化器,在多元文化主义、后现代主义、民族主义意识形态的观照下,世界各国积极主动地关注本民族的制度环境和文化传统,大学职能显露出地域差异性和文化异质性. 相似文献
3.
全球化视域下多元文化教育的时代使命 总被引：16，自引：0，他引：16
社会现代化的发展大大加速了全球化进程,全球化进一步凸现了文化的多元化.多元文化主义坚持文化的多样性和差异性,强调建构多元文化的教育环境,因而促进了教育的民主化观念和多样化发展方向,促进了多元文化教育的发展.多元文化教育理应承担起全球化时代的新使命,更加关注文化差异和机会均等,坚持多元视野和个性指向,进行结构统整,以培养所有学生进入多元文化世界的适应力与发展力,促进世界文化的多样性发展、文化间的相互尊重和世界和平. 相似文献
4.
经济全球化来势迅猛、不可阻挡,无论你欢迎不欢迎、喜欢不喜欢,全球化都将以矫健的步伐走向胜利,走向明天;文化多元发展是人类历史发展的必然,不以任何人的意志为转移。全球化与文化多元发展并行不悖、相辅相成,是同一的。任何用全球化反对文化多元发展的企图都是不明智的;任何用文化多元发展去对抗经济全球化的尝试也是徒劳的。只有找到全球化与文化多元发展双赢的路径,才是人类的正确选择。有了正确的选择,人类的明天才会更美好,更丰富多彩。 相似文献
5.
在西方,大众文化和后现代主义都是资本主义发展的文化逻辑,在后现代阶段两者水乳交融般地结合在一起。后现代主义随着全球化而涌入中国,而中国正处于现代性的历史语境当中,现代性是中国大众文化的当下语境,这样后现代主义就与中国大众文化的语境发生了错位,这种语境错位带来了正负两种效应。 相似文献
6.
在经济全球化背景下,中华民族精神面临着新自由主义、民族主义、后现代主义等多元社会政治思潮的冲击。文章在梳理新自由主义、民族主义、后现代主义与民族精神的关系的基础上,探讨了当前大学生民族精神培育的路径选择。 相似文献
7.
论全球化与文化多元发展的同一性 总被引：1，自引：0，他引：1
周世范 《商洛师范专科学校学报》2005,19(2):63-64,108
经济全球化来势迅猛、不可阻挡，无论你欢迎不欢迎、喜欢不喜欢，全球化都将以矫健的步伐走向胜利，走向明天；文化多元发展是人类历史发展的必然，不以任何人的意志为转移。全球化与文化多元发展并行不悖、相辅相成，是同一的。任何用全球化反对文化多元发展的企图都是不明智的；任何用文化多元发展去对抗经济全球化的尝试也是徒劳的。只有找到全球化与文化多元发展双赢的路径，才是人类的正确选择。有了正确的选择，人类的明天才会更美好，更丰富多彩。 相似文献
8.
美国的多元文化主义萌芽于20世纪初的加维运动,兴起于20世纪60年代的民权运动。多元文化教育是多元文化主义在教育领域的体现与深化,它的教育理念是文化平等与差异平等。美国多元文化教育的产生有着复杂社会背景：全球化促进了人口的国际性流动,进而促进了多元文化的发展;人口结构的多样性带动了文化全球化;社会运动将多元文化的发展在教育领域有了实践。多元文化教育的发展并不是完美的,反思是多元文化教育发展超越的必要途径,多元文化教育应朝着自由、“和而不同”的方向发展。 相似文献
9.
在全球化的背景下,美国多元文化教育的发展路向呈现出由＂民族国家多元文化教育＂向＂全球社会多元文化教育＂拓展的特征。与此同时,美国多元文化教育的发展也面临着一系列困境,诸如新自由主义的不利影响、全球多元文化认同的障碍以及国际组织保障力度的不足等。全球化对美国多元文化教育发展的影响是深远的,两者之间的关联也将日趋紧密和复杂。 相似文献
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11.
罗锦生 《常熟理工学院学报》2008,22(9):94-97
美国是多元化表现最为明显的国家,主流社会对文化多元化的态度一直在支持和反对中摇摆,学界也分别以巴别塔和特洛伊木马来概括这两种截然相反的理念,电影《撞车》则以艺术的形式表达美国社会这种错综复杂的多元文化矛盾。然而,基于传统和现实的原因,不管主流社会做出何种政策调整,美国多元文化的发展还是在美国主流文化允许的框架内进行。 相似文献
12.
Eman Nahhas 《Religious education (Chicago, Ill.)》2020,115(4):436-451
Abstract Living in a pluralistic society where groups are ethnically, nationally and religiously different and sometimes live in conflict with one another requires teachers to be prepared to deal with conflict-laden issues. In such societies, educational institutions in general and especially teaching colleges should not be ethnocentric but should acknowledge the experiences, cultures, and histories of different minority groups to educate for multiculturalism and to promote multi-cultural and inter-faith education. For this reason, the main purpose of this study was to investigate the manifestations of multiculturalism and multicultural and inter-faith education in two teaching colleges in Israel, one that belongs to the Arab minority and one that belongs to the Jewish majority. Seven senior staff members of each college were interviewed and asked about the way multiculturalism is demonstrated in their college and how multicultural and inter-faith education are expressed. The findings confirm that multicultural and inter-faith education have not penetrated all realms of activity in the two colleges and the gap existing between preaching multiculturalism and practicing it is still deep. 相似文献
13.
Recognition and Multiculturalism in Education 总被引：2，自引：0，他引：2
Lawrence Blum 《Journal of Philosophy of Education》2001,35(4):539-559
Charles Taylor's 'Politics of Recognition' has given philosophical substance to the idea of 'recognition' and has solidified a link between recognition and multiculturalism. I argue that Taylor oversimplifies the valuational basis of recognition; fails to appreciate the difference between recognition of individuals and of groups; fails to articulate the value of individuality; fails to appreciate the difference between race and ethnoculture as dimensions of identity; and fails to appreciate equality as a recognitional value. The value of recognition in education goes beyond multiculturalism, and the reasons for multiculturalism go far beyond recognitional concerns. 相似文献
14.
《International Journal of Educational Research》2001,35(3):281-292
This chapter argues the need to acknowledge the limitations of multiculturalism in approaching social justice in South African education, in the face of the understandable post-apartheid enthusiasm for multiculturalism. Examining policy documents and public discourse about the concept and implementation of multiculturalism as well as the concept of culture itself, the authors raises a tension between multiculturalism, on the one hand, and the frequently proclaimed policy goals of promoting a non-sexist order and of teaching critical thinking in a culture of human rights, on the other. Indeed, it is suggested that an uncritical enthrallment to multiculturalism is more likely to prejudice the education of girls by preventing a critique of oppressive practices that undermine their interests and rights. While the political liberalism that preoccupies political philosophy in the West offers little guidance on dealing with difference to countries like South Africa, the emergence of a liberal universalist feminism offers greater scope for educational intervention against oppressive practices wrongly defended in the name of multiculturalism. 相似文献
15.
Tim McDonough 《Educational theory》2008,58(3):321-342
A bstract . In this essay Tim McDonough analyzes a number of different positions within the ongoing discussion on multicultural education in order to provide a conceptual map of the development of the term "culture." His examination of the discourse begins with liberal multiculturalism; moves through the stages of difference, critical, and poststructural multiculturalism; and ends with what he terms "transfigurative multiculturalism." McDonough describes how a conception of culture as a field of collective symbolic work has been arrived at through a dialectical movement of the concept across these different phases of multicultural discourse. This review does not attempt to provide a comprehensive account of the complex discourse of multiculturalism. Rather, McDonough charts a course representative of the field for the purpose of enhancing the readers' understanding of "transfigurative" multiculturalism, which represents a fresh approach in the continuing inquiry into democratic multicultural education in an increasingly global society. 相似文献
16.
The authors make a plea for multicultural education at all levels of education in the United States but particularly at the level of higher education. For them, earlier conceptions of multiculturalism have not worked, be they assimilation, transitional multiculturalism #opanother term to designate the melting pot#cp, and finally, what the authors call residual multiculturalism or what might also be called tokenism or the attempt to be overly all‐inclusive in terms of emphasis of the particular. The authors propose a variety of multiculturalism that while emphasizing the core values of cultures serves as a unifying factor in a culture of difference. The latter must be incorporated into curricula, but not in a particularistic fashion; rather, “the myriad groups must be interwoven into the very fabric of the university experience”. 相似文献
17.
江琴 《广东教育学院学报》2010,30(2):85-89
为了寻求安全感,人们热衷于身份认同的游戏,其结果反而使这个世界更加动荡不安。促进分裂的共同体主义与多元文化主义存在着共生关系。鲍曼认为,只有把对差异的承认权与平等要求结合起来,才是走向人道的多元文化主义的必经之路。但在流动的现代性条件下,这种实践面临着前所未有的挑战。 相似文献
18.
于春洋 《内蒙古大学学报(人文社会科学版)》2010,(6):21-27
塞缪尔.亨廷顿在国际政治领域著述颇丰,在其代表性著作《变化社会中的政治秩序》、《文明的冲突与世界秩序的重建》及《我们是谁？——美国国家特性面临的挑战》中,存在着一些尚未被完全解答的疑问。可将这些疑问概括为＂政治秩序的内在矛盾＂、＂多元文化主义的悖论＂和＂世界文明与美国文化的断裂＂。廓清和厘定这些疑问的过程,也是对亨廷顿政治思想去其糟粕、取其精华的过程。 相似文献
19.
Lawrence Blum 《Journal of moral education》2014,43(3):332-344
Educational aims for societies comprising multiple ethnic, cultural and racial groups should involve three different values—recognizing difference, national cohesion and equality. Recognition of difference acknowledges and respects ethnocultural identities and in educational contexts also encourages mutual engagement across difference. National cohesion involves teaching a sense of civic attachment to a nation and to one’s fellow citizens of different groups and identities. ‘Multiculturalism’ has traditionally been understood to support the first value but not as much the second, a charge made by ‘interculturalism,’ a newer idea in Europe and francophone Canada. But Tariq Modood, this year’s Kohlberg Memorial Lecturer, has argued that national integration has always been a goal of multiculturalism. However, neither multiculturalism nor interculturalism has placed sufficient emphasis on equality as a social and educational ideal. Equality is a complex idea that involves both equal treatment by teachers of students from different groups, and also relative equal student outcomes among different groups. 相似文献
20.
Joni Boyd Acuff 《Critical Studies in Education》2018,59(1):35-53
Art educators continuously struggle to understand what multiculturalism ‘looks like’ in the art classroom. This has resulted in multicultural art education becoming superficial, in which art teachers guide students through art projects like creating African masks, Native American dream catchers, Aboriginal totems, and sand paintings, all without communicating the context of the art. This type of multiculturalism essentializes cultures, and builds Western, myopic narratives about groups of people, specifically about their ‘Art’. Critical multiculturalism is a power-focused upgrade of multiculturalism that calls for a critique of power and demands recognition that racism and other discriminations are enmeshed in the fabric of our social order. Teaching through a critical multiculturalism framework helps teachers dismantle Western, normalized narratives and produce counter-hegemonic curriculum that contextualizes culture and reveals its fluidity. In this article, the author shares a teacher action research study in which she describes what critical multiculturalism looks like in her art education classroom. The study focuses on ‘being’ a critically multicultural educator versus ‘doing’ critical multiculturalism. Such a position counters the idea that critical multiculturalism is a thing to complete, but instead is an ongoing process that rests on specific ways of thinking and considering the classroom, curriculum, and students. 相似文献