文化发展是人的自由全面发展的重要途径

人既是文化的主体,又是文化的目的。人在创造文化的同时也创造了自己。文化具有内在的自由和创新性,代表着人对自然的超越。正是通过文化创造,人不断摆脱和超越自身的自然性、动物性,不断创造着自身,发展着自身。文化构成了人的基本存在方式,并指引着人通往自由之路。对文化发展的需求,是人的基本需求,文化发展的水平,体现着人的发展水平,推动文化的发展,就是推动人的发展。     

两种文化的融合与人的全面而自由发展

人自身的全面而自由的发展,将成为21世纪的一大主题.科学与人文的融合,不仅有利于生产物质生活本身的人的劳动能力的全面而自由的发展,而且也有利于人在文化和精神生活领域获得全面而自由的发展.     

马克思发展观视阈下对人类自身生产的新审视

马克思主义的目标是实现人的全面而自由的发展,而随着当代精神生产的作用越来越大,人的自身生产在现代化的社会生产中发挥着越来越大的作用.根据否定之否定规律,重新解读人的再生产,由人到物再到人,对构建我国人力资源强国具有重要的历史意义.我们应对物质生产一元论重新审视,更加注重以人为本,更加注重人的文化发展,使人能够全面自由地发展.对人类自身生产的重新审视,要求我们对马克思主义发展观不能教条,而必须实事求是.     

文化权益与人的自由而全面发展——理解马克思人的自由而全面发展理论的一个新视角

马克思关于人的自由而全面发展的理论，实质上是关于人的各项权益得到全面保障的理论。文化权益作为人权的重要内容，是促进人的自由而全面发展的重要组成部分和重要内容。按照马克思关于社会全面生产的理论，只有在满足人的经济权益、政治权益、社会权益、生态权益和文化权益等整体权益的过程中，才能使人得到自由而全面的发展。     

论中国现代文化精神的培育

中国传统文化的现代化转型问题是中国文化哲学领域关注的重要问题。旨在从文化精神层面出发,对中国文化的传统模式做出简要剖析,并对中国现代文化精神的特征做出阐述,中国现代文化精神应坚持以个体的人为主体,倡导个体独立、自由、全面的发展,以及技术理性和人本主义精神的发挥,在坚持"以人为本"观念基础上,培养一种科学的发展模式,即人与自然、人与社会的全面协调的可持续发展,使这种现代文化精神成为中国现代化文化的主导思想精髓,引领中国文化现代化转型的基本方向。     

弗洛姆的逃避自由心理机制及其现实诉求

以弗洛姆的逃避自由心理机制为核心,深入分析了逃避自由心理机制形成的根源及表现形式.在人的个体化过程中,实现自由摆脱孤独的途径包括逃避消极自由和实现积极自由.面对着现代人生存状态的困境,阐述了弗洛姆消极逃避自由的方式印权威主义、破坏性行为和机械趋同具体表现,把对人的存在的人本学思考和现代人的深层心理机制结合起来,并探索了人类超越自身的生存困境及实现积极自由的途径,对人类文化精神的演进作出了积极贡献.     

培养“科学的知性应用的艺术”——费希特教育思想初探

费希特教育思想以"实践"和"自由"为两翼。教育是人塑造自我的一种实践活动,致力于使人成其为人。在实践以其自身为目的的完满性上,实践是自由的,教育也是自由的。然而"实践"在知识的实践应用这一意义上却与以自身为目的的要求,即"实践"和以其自身为目的的完满性自由相矛盾。为解决此矛盾,费希特从"技艺"出发,提出教育应培养一种"科学的知性应用的艺术",使"实践"重获完满性自由,并完成人的使命、实现社会的共同完善。     

浅析儒家自由观与西方传统自由观的异同

近年来自由的观念逐渐深入人心,具有中国传统文化代表的儒家思想也十分提倡自由。它把自由建立在人性善基础上,价值取向上倾向于获得内在精神自由,在对待自然上倾向于同大自然的和谐相处。而西方传统文化中的自由观建立在人性恶的基础上,侧重于获得现实的个体自由。由于科技化使人的主体性得到彰显,所以特别崇尚科学理性。二者都有自己的优缺点,在追求社会和谐发展的当代,我们需要正确认识西方的自由观并积极探索中华文化中的自由精神,发挥自由在当代社会中的积极作用。     

马克思“文化异化”思想的理论解析——以《1844年经济学哲学手稿》为视角

人创造了文化,文化也塑造人。然而在私有制条件下,文化异化为人的异己力量,束缚着人的精神和创造,使人沦为物的奴隶,从而阻碍了人的自由全面发展。马克思分析了私有制特别是资本主义条件下的文化异化现象,并且揭示了文化异化的根源,指出了消除文化异化的现实道路。全面把握马克思的文化异化理论对当前社会主义先进文化的构建具有指导意义。     

精神文明三题

一、精神文明是衡量社会进步的一把重要尺度所谓精神文明,是指人类精神生产和精神生活的文明,是人类在改造客观世界的过程中,不断改造主观世界所取得的成果。它主要表现为教育、科学,文化知识的发展和人们思想、政治、道德水平的提高。人类社会的发展,表现为一个不断自必然王国向自由王国飞跃的历史,而“自由”的含义恰恰是合规律性与合目的的统一。因此,人类在认识和改造客观世界使之合乎主观目的的同时,自觉地认识和改造主观世界使之合乎客观的规律性,这乃是人类获得自由的充分、必要条件之一。人类作为创造历史的“主体”,是一个不断发展的概念。毫无疑义,原始人与     

Human Rights, “Orientation,” and ASEAN

This article will first look at the recent promulgation by the Association of Southeast Asian Nations (ASEAN) of its ASEAN Human Rights Declaration (AHRD). This development follows on from ASEAN's official attempts since the development of the 2007 ASEAN Charter to promote a “people-oriented” ASEAN. This article explores the various criticisms that have arrived of the ASEAN Human Rights Declaration, and, in particular, considers the criticisms concerned with or relevant to sexual orientation and gender identity rights. Second, the article uses the context of the arrival of the AHRD and, indeed, the arrival of its auspicing institution, the ASEAN Intergovernmental Commission on Human Rights (AICHR), to ask broader and deeper questions about the cultural politics of making rights claims and the manner in which these claims may contribute to the development of a more democratic politics.     

Claims to the Past. A Critical View of the Arguments Driving Repatriation of Cultural Heritage and Their Role in Contemporary Identity Politics

Abstract

This article explores the role that the worldwide movement of repatriation of human remains and cultural heritage—from museums and other institutions to minorities and indigenous populations—plays in contemporary identity politics. Beyond the obvious positive outcomes of this process, including a significant democratization of the field of archaeology, the repatriation movement poses challenges, mainly because it relies on concepts such as past–present continuity that are sometimes subtly, sometimes not so subtly, problematic for legitimizing group identities and group claims to cultural heritage and human remains. It is argued that while archaeologists and anthropologists must continue to support the idea of increasing democratization of interpreting the past, they must also maintain the right to remain critical to all claims of the past by any particular group.     

How ‘Universal’ Is the United Nations’ Universal Periodic Review Process? An Examination of the Discussions Held on Polygamy

In 2006, United Nations Human Rights Council was tasked to establish a new human rights monitoring mechanism: Universal Periodic Review process. The objective of this process is to promote and protect the universality of all human rights issues and concerns via a dialogical peer review process. The primary aim of this investigation is to ask the following question: has this claim of promoting and protecting the universality of the human rights been met, or challenged, during state reviews in the UPR process? The issue of polygamy has been selected as the focus for this investigation to be used, primarily, as a tool to undertake an in-depth analysis of the discussions held during state reviews in the review process. In addition, this paper will employ scholarly debates between universalism and cultural relativism, as well as the sophisticated and nuanced approaches that fall in between the polarised opposites, to analyse the discussions held on human rights during state reviews. Ultimately, the findings and discussion of this investigation will provide a unique and valuable insight to the work and operation of the UPR process, so far.     

Violence against women and economic, social and cultural rights in Africa

International human rights treaties and declarations lay out the interconnection of civil and political rights with economic, social, and cultural rights. However, it was not until 1993 at the 2^nd UN Conference on Human Rights in Vienna that governments agreed that all of women’s rights are an integral part of human rights. Promoting women’s economic, social, and cultural rights is a critical human rights advocacy issue. Poverty leaves women more exposed to violence and less able to escape it, and severely restricts women’s ability to organize and fight for change. The article describes work by AI and other NGOs on violence against women and its connection with women's poverty and lack of education, healthcare, housing, and access to land in Africa. Besides the burgeoning of African women’s organizations calling for protection of all women’s human rights, a second hopeful development has been approval in July 2003 of an historic Protocol on the Rights of women in Africa.     

Human rights and cultural conflict

Conclusion In speaking of a right in relation to identity formation, I have avoided many important questions, including questions about how properly to understand identity formation itself. Evoking such a right does draw from existing trends, but it remains speculative. Nonetheless, it captures one valuable insight in criticisms of human rights as a Western imposition, namely the insight that an important kind of oppression figures in the imposition of identities. By affirming a human right in relation to identity formation, we can not only confront this kind of oppression but see that it has specific weight in contemporary globalizing politics, economics, and culture. Moreover, we see that human rights can offer a critical relation to that kind of identity assertion and cultural imperialism that has itself employed the language of universal principles. One reason to emphasize this possibility of human rights discourse is to explore how this discourse offers more generally a significant normative perspective for challenging various kinds of oppression and domination today. Emphasizing such possibilities is a way of exploring the respects in which any viable notion of democracy must provide an important place for human rights.     

Protecting the economic patrimony of indigenous nations: the case of the Shuar

This article concerns contemporary problems of indigenous peoples and human rights. In general, the human rights of indigenous people occupy marginal space in the global discourse. Overcoming cultural hurdles, and recognizing that indigenous peoples are not objects of juridical concern, not abstractions of analytically precise units of analysis, but in fact are subjects who come with perspectives of identity, demand and expectations, is a necessary starting point for both the scholar and the advocate. This article deals with a particular indigenous nation in the Amazon: the Shuar. The Shuar hold important perspectives of identity, demand and expectation encompassing the critical values that sustain their lives in the community.     

The North Korean factor in the improvement of Japanese intelligence capability

Abstract

Since the early 1990s, human rights have been a contentious issue for relations between the Association of Southeast Asian Nations (ASEAN) and the European Union (EU), especially in the Asia–Europe Meeting (ASEM). It is an issue that has constantly led to tensions in interregional cooperation. However, the ASEAN–EU dialogue on human rights has, in fact, had a significant impact on regional dynamics by stimulating the process of regional identity formation, especially in Southeast Asia. The core mechanism through which this development takes place is that of interaction, the process in which the two regional groupings engage while negotiating human rights policy. It can be argued, therefore, that interregional and intraregional human rights interactions are mutually dependent. ASEAN's rather confrontational mode of interaction with the European Union in relation to human rights has served as a catalyst for the dynamic growth of a collective definition of self in ASEAN. It has led to an ‘essentialization’ of ASEAN's idea of self as opposed to a common other, something which has undermined the possibility of maintaining an interregional dialogue that is not confrontational. However, it has also contributed to the development of a regional space for communicating about human rights and has thus played a central role in the gradual transformation of ASEAN's collective identity formation.     

后现代主义身份政治的衰颓与新民粹主义的崛起

20世纪70、80年代,资本主义进入一个相对稳定的发展时期,大规模阶级斗争相对缓和,新自由主义乘势崛起。作为新自由主义主流运动的补充,后现代主义身份政治发展起来。后现代主义身份政治从经济决定论转向文化和意识形态决定论,从大规模集体行动的逻辑转向分散的斗争。美国金融危机以来,大规模社会运动复兴,经济议题回到政治运动的中心,后现代主义身份政治的文化和自我意识革命逐步衰颓,新民粹主义乘势崛起。在聚焦经济议题和强调集体行动方面,新民粹主义和后现代主义身份政治迥然不同,但是从强调族群的文化和身份差异的角度来说,新民粹主义又把后现代主义身份政治发展到了极端。后现代主义身份政治是与金融资本的上升期相适应的,新民粹主义是与金融资本的下降期相适应的,但二者都因不理解金融资本的本性而把民众运动引向了错误的方向。只有社会主义民主运动才能赋予民众运动以正确的方向。     

Competing masculinities: Probing political disputes as acts of violence against women from Southern Sudan and Darfur

This article identifies the major forces militating against the promotion of women's rights in the Sudan. These factors are intimately linked to the country's multiple political disputes including Darfur and southern Sudan. The effects of political violence is elaborated through a detailed examination of women’s political, economic and cultural rights. The article concludes by identifying the promotion of good governance and democratization as fundamental pre-requisites for advancing human rights and sustainable peace in the war-torn nation. Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each state, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality. The University Declaration of Human Rights (Article 22)     

熟悉中的陌生:一位80后返乡农民工的社区体验

基于实践社会学视角的个案考察,80后农民工返乡更多的是一种被动的回流,返乡使得他们走进一个被农村与城市双重边缘化的境地,城市排斥与乡土认同排斥的双重排斥感充斥着他们的生活与认知世界,在如此熟悉而又陌生的社区体验过程中,他们以一种策略性适应的实践逻辑去实现社区的融入。透过80后农民工生活世界的实践轨迹分析,研究最后认为,返乡农民工是一种单向度的城市化宿命。