Values Education in Hong Kong School Music Education: A Sociological Critique   总被引：2，自引：0，他引：2  

Wing-Wah Law  Wai-Chung Ho 《British Journal of Educational Studies》2004,52(1):65-82

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主体的维度与哲学视野转向的内在根源     

周茜蓉  程金生 《江西师范大学学报(哲学社会科学版)》2004,37(3):51-55

哲学产生于对人的存在及其意义的反思。哲学与人紧密相关,一种哲学内蕴一种人观,反之,一种人观也意味着一种哲学。人观的变化反映哲学的变化。现代哲学提出“生活世界”哲学,作为一种哲学视野,其本质内涵从人的存在维度的演变可以得到基本的把握,同时,它也内在地包含着一种新的人观。人的存在维度的变化与哲学视野的变化本质上是为了更准确地把握人的真实存在及其意义。  相似文献   

The rise of the video-recorder teacher: the sociomaterial construction of an educational actor     

Carlo Perrotta  Laura Czerniewicz  Helen Beetham 《British Journal of Sociology of Education》2016,37(8):1251-1267

This paper draws on actor-network theory and on the sociology of cultural consumption to examine the phenomenon of corporate Massive Open Online Courses. Through an analysis of texts available in the public domain, the paper argues that over a short period (between 2012 and 2013) digitisation technology became associated with the emergence of a hybrid ‘actor’: the digital video-recorder teacher. A parallel is drawn between the ‘interactive affordances’ of digital instruction and the playback and cataloguing options that have contributed to shifts in television viewing habits. The digital video-recorder teacher is described as an artefact in the service of a postmodern project of self-improvement through cultural consumption, which recruits digitisation to meet a growing demand for ‘upgrades to the self’. In the conclusion, the paper explores how the study of digital education could benefit from an interface between sociomaterial studies and the sociology of culture.  相似文献   

康德的启蒙之思     

金林 《黄山学院学报》2006,8(6):52-55

康德对启蒙的开创性阐述是对启蒙运动的概括和总结。启蒙意味着理性的成熟,理性成熟的标志是理性的自由运用和理性界限的确立,启蒙的工具是批判。朝向无限的“有限的理性存在者”是康德哲学对人之本质的论证达到的最高顶点。  相似文献   

批判与实践 --新法兰克福学派对美国实用主义的兴趣     

童世骏 《华东师范大学学报(哲学社会科学版)》2001,33(5):125-140

今年上半年访问过华东师大的德国哲学家尤根·哈贝马斯是所谓新法兰克福学派的主要代表.由于对理论与实践关系作了新的理解,该学派对美国实用主义哲学传统作了相当积极的评价,从而与以霍克海默尔为代表的批判理论第一代人物对后者的态度形成鲜明对照.在哈贝马斯那里,"批判"在规范内容和论证方式两个方面与以下四个层次上的"实践"密切联系交往行动、合理论辩、公共讨论、政治文化.在这些从抽象到具体的层次上,哈贝马斯都对从皮尔士经过杜威一直到罗蒂的美国实用主义哲学家所提供的思想材料作了批判性借鉴.  相似文献   

重新评估《上清传》的思想价值     

周承铭 《唐山师范学院学报》2012,34(3):22-26

《上清传》是政治小说,但并非党争政治小说,其用意不在攻击陆贽,而在批判皇帝。德宗是真正的核心人物。小说向人们揭示,封建官场各色人物的升降、荣辱和生死皆为皇帝所掌握,只要皇帝不信任、不满意、不高兴,厄运就会随时降临。小说在批判皇帝的深度和力度上超过《长恨歌传》《东城老父传》等著名传奇小说,在小说史上理应给予应有的地位。其思想价值是批判锋芒直指封建皇帝的道德和人格,敢于直白表达对皇帝的不敬和否定,充分体现了唐传奇作家的政治勇气;反映了封建帝王信重臣子有始无终,封建官员难有善终的现实,揭示了当时当官从政的巨大风险;反映出皇帝是官场斗争的总根源,揭示了祸自君出,乱自上作的历史规律。  相似文献   

“理性化”与“牢笼”：西方20世纪主流学术话语和批判理论的重要出发点——马克斯·韦伯对现代资本主义兴起及存在状态的论断     

张早林 《唐山师范学院学报》2013,(4):112-116

马克斯．韦伯认为,西方独特的“理性化”和“新教伦理”促成了西方近代的兴起,并以社会构成论和历史趋势论对此判断进行论述,同时对兴起后的资本主义社会发展趋势和对于个人的意义性问题做出了是“牢笼”的诊断。他的理论资源在西方发展道路的普适性上支撑了西方主流学术话语,对西方马克思主义文化批判理论的形成产生了重要影响。  相似文献   

What's in a Name?     

Vicki Mayer 《传播与批判/文化研究》2013,10(2-3):291-294

These words critique the ongoing tendency to create false dichotomies between different approaches in media studies. Delivered as part of a panel on the future of media studies at the 2013 Society for Cinema and Media Studies, I offer a definition of critique that all critical media scholars should share.  相似文献   

Situation Critical     

Alison Hearn 《传播与批判/文化研究》2013,10(2-3):273-279

This brief essay argues that fewer scholars and students in Communications and Cultural Studies seem to want to engage in the practice of critique, or to expose themselves to the risks that can come with it. It examines some of the ways in which we might read this scarcity of critique through the lens of recent administrative and structural changes that have been taking place within and across university systems in the West.  相似文献   

Experience and the Limits of Governmentality     

《Educational Philosophy and Theory》2013,45(4):561-576

Following Foucault, ‘critique’ could be regarded as being the art not to be governed in this way or as a project of desubjectivation. In this paper it is shown how such a project could be described as an e‐ducative practice. It explores this idea through an example which Foucault himself gave of such a critical practice: the writing (and reading) of ‘experience books’. Thus it appears that such an e‐ducative practice is a ‘dangerous’, public and uncomfortable practice that is not in need of pastoral care but requires generosity, presence and attention. As such it demands a pedagogy of experience which is to be invented in order to ‘make’ oneself into a question, to transgress the limits of a governmental regime.  相似文献