思想政治教育话语及其现代转型

思想政治教育是一项运用话语进行理论宣传、心灵沟通、引领成长的教育实践活动,其有序运作和取得实效,与思想政治教育话语的科学合理运用密不可分。当前,思想政治教育话语在社会现代性和社会结构转型中面临多重现实困境:文化大交融下的多样化内容解构了其主导力,大数据时代下的多维化选择降低了其吸引力;传统思维观下的单向化传输阻滞了其亲和力;生活化语境下的情境化错位减弱了其辐射力。现代性境遇下的思想政治教育话语创新,是从一元化到多维化的思想政治教育话语结构整合,从政治工具性到生活体验性的思想政治教育话语价值超越,从单向威权式到交往引导式的思想政治教育话语方式转换,从集体规训型到个体发展型的思想政治教育话语理念共生。     

后现代主义的反"主体性"与马克思的人本思想

后现代主义是20世纪70年代后被神学家和社会学家开始经常使用的一个词。起初出现于20世纪二、三十年代,用于表达要有必要意识到思想和行动需超越启蒙时代范畴。他们反对人类中心主义,主张重新审视人与自然的关系。从后现代主义对现代性的无所顾忌地反叛之中,可以看到与马克思的人本思想有一些共通的地方,这可以从他们对待人与自然的关系、对人的生存状况的关注进行理解;但也有一些差异,马克思主义哲学不但关注现实的人的生存状况,而且关注现实的人的未来命运,后现代主义者只是把现实的人的异化状态归结为现代性文化理念。对后现代主义的反主体观进行探讨,可以更深刻地认识马克思的人本思想。     

企业思想政治教育活动的“效果”困境及其超越

加强思想政治教育是当下中国思想建设和现代市场发展现实共同提出的重大课题。虽然取得预期效果是进行思想政治教育活动的必然要求,而这一内在规定却在现实教育活动中受到多重挑战,为应对挑战,需要在坚持思想教育的同时,建立思想政治教育与企业社会责任塑造的结合,将思想政治教育与培育国家认同相结合,以实现对企业思想政治教育活动"效果"困境的超越。     

论多重视域下文化对思想政治教育的影响

作为母体的文化,作为环境的文化与作为信息的文化展现出文化对思想政治教育施加影响的三种不同样态。作为母体的文化历史地孕育、成就了思想政治教育,并现实地内蕴、生成着它的存在;作为环境的文化与思想政治教育的关系具有相对性和互塑共生性;作为信息的文化与思想政治教育是一体两面的关系,同时,思想政治教育实质上是作为信息的文化的运行过程。从多重视域考察文化对思想政治教育的影响,对我们深入探讨文化与思想政治教育的关系具有积极的理论意义。     

社会化的主体性——马克思主义视野下的思想政治教育主体性

对主体性思想政治教育的质疑并不等于对思想政治教育中主体性的抛弃,实际上,马克思已经深刻地批判了抽象化的主体性,从而指出思想政治教育中的主体性只能是一种立足于现实社会生活的缺憾的主体性。但这种有限主体性并非人存在的永恒状况,对其缺憾性的超越正是思想政治教育的价值所在,即实现一种真正全面发展的主体性。因此,思想政治教育中的主体性是客观向度和主体向度的综合,只有在两者的共同视野中,思想政治教育中的主体性才能被全面理解。     

我国思想政治教育人学研究述评

思想政治教育研究的人学取向在我国已经形成并越来越引起人们的关注.目前思想政治教育人学研究的成果主要集中在以下几个方面:思想政治教育人学研究的必要性和必然性;从人学视角对思想政治教育的建构或重构;从人学视角对思想政治教育理论基础和方法论的探讨;从人学视角对思想政治教育实践操作层面的观照;马克思主义者思想政治教育思想中的人学成分分析.虽然我国思想政治教育人学研究取得了可喜的成绩,但存在着理论资源借鉴上的偏颇、理论层面和实践层面的失衡、社会性与个体性的分离、历史和现实的割裂以及自觉建构学科意识的混沌等问题.思想政治教育人学研究要自觉克服这些问题,走上科学建构思想政治教育人学学科的轨道.     

思想政治教育个体价值实现的路径及现实价值

在思想政治教育的价值体系中,思想政治教育对于社会和个体的价值毋庸置疑是两个重要元素。然而,在传统的现实中,人们对其社会价值投以浩繁的关注和研究,相比之下对于其个体价值的关注和研究却凤毛麟角。随着社会进步,个体价值的效用日益彰显。在这个新时期,重视其个体价值是对以人民为中心思想在思想政治教育领域的灵活运用。本文意在明晰思想政治教育个体价值的概念基础上,从思想政治教育、个体及外部环境三个维度明晰思想政治教育个体价值实现的途径,并进一步揭示其实现对个体、思想政治教育自身及社会的现实价值。     

阿格妮丝·赫勒现代性的三种逻辑探析

现代性问题是很多哲学家,政治学家关注的焦点问题,赫勒关于现代性发展的三种逻辑的思想,从技术,社会地位、功能和财富划分,政治权力(统治)三个方面来理解现代性发展的趋势。技术的逻辑强调自工业革命以来,科学作为技术想象的发展形式已经代替宗教成为支配性的世界观;社会地位、功能和财富划分的逻辑强调在市民社会中,正义、合理性对现代社会的推动作用;政治权力(统治)的逻辑,强调上层建筑对现代社会中民主制度的建设作用。赫勒关于现代性的三种逻辑的思想是在新的时代背景下对马克思主义的超越和补充,也为中国特色社会主义的健康发展提供了理论指导。     

儒家仁爱思想及其对高校思想政治教育的启示

我国高校大学生的思想教育存在不足,急需高校思想政治教育发挥思想引导、纠正、指引的作用。本文从我国古代政治思想,儒家仁学思想体系的核心——"仁者爱人"这一思想切入,分析了其科学内涵以及其本身的层次性,从关注教育对象的主体地位、转变高校思想政治教育者的教育理念、优化高校思想政治教育环境三个方面,探索这一思想对高校思想政治教育的启示。     

从“超越现实”到“现实超越”:论马克思的道德哲学革命

马克思的道德哲学一直以来遭受误解,诸种误读导致的后果是马克思所实现的理论变革被遗忘。只有在西方近代道德哲学的发展谱系中才能合理地理解马克思。马克思的道德哲学是近代道德哲学遭遇危机的产物,它体现出一种超越现代性道德哲学的思想努力。基于唯物史观的立场,马克思破解了道德之谜,揭示了道德的阶级根源和利益基础,在批判阶级道德时马克思暗示了"真正的人的道德"。"真正的人的道德"的致思逻辑展现了一种后形而上学的视野,同时又从根本上超越了后形而上学道德哲学的问题域。马克思始终在社会实践的地基上考察道德问题,从"超越现实"的立场转化到"现实超越"的立场,实现了道德范式的革命,不仅有效地解释了世界,而且深刻地改变了世界。     

The Baroque, Modernity, and Postmodernity in Latin American Political Culture

This article offers a general view about the contemporary theoretical debate in Latin‐American concerning the idea of modernity. For some authors, modernity is part of Latin‐American history, and its ruts can be found in the baroque experience of the continent, for others, the consequences of modernity such as urbanization, industralization and hope in democracy shows the Latin America is in essence a modern territory, despite the academic difficulties to understand and visualize Latin‐American identity as an integral element of the concept of modernity.     

Christianity and political thought: Augusto Del Noce and the ideology of Christian Democracy in post-war Italy

This article engages with the thought of Augusto Del Noce (1910–1989), the most important Italian Catholic philosopher and political thinker of the 20th century. The focus is on how Del Noce came to elaborate a Catholic ‘modernity,’ bridging a positive encounter between Catholicism, democracy and freedom. This philosophical project had a considerable impact on modern Italian culture and politics. At the theoretical level, the argument is embedded within the larger aim of recognizing attempts within Catholic philosophy to articulate an Italian political trajectory that does not simply accept the tale of a singular path to modernity based on the Enlightenment model but instead tries to articulate an alternative vision of the modern, grounded within a transcendental perspective.     

Secular spaces and religious representations: reading the headscarf debate in Turkey as citizenship politics

Although in recent years there has been a relaxing attitude in Turkey towards wearing headscarf in the public sphere, the controversy surrounding the visibility and use of the headscarf has often been read through modernity/tradition dichotomy which sees the use of headscarf by women as a threat to modernity by religious subjectivities. The principal reason for this reading is that the citizenship regime in Turkey has not been simply about defining a framework of membership to a political community but rather has been used to construct modern subjectivity. This article attempts to dislocate the headscarf controversy from this dichotomous reading by moving it into the larger framework of citizenship politics. It argues that instead of interpreting the growing visibility of the headscarf within the public sphere that pits modernity against tradition, we need instead to identify the wearing of the headscarf as a specific ‘act of citizenship’ that challenges dominant citizenship practices.     

Durkheim and the Reflexive Condition of Modernity

Abstract

In this essay, Durkheim's work is approached from a double vantage point. One vantage point looks at Durkheim's work with a post-classical attitude that inter sects the ontological recasting of the social in the work of Castoriadis. It is in the context of social opening that will concentrate on Durkheim's work as it presents a model of reflexivity that concentrates on the historical development of the modern period. Durkheim's model of reflexivity also opens onto the other vantage point of political modernity, which is viewed as a particular constellation of the circulation of power, especially in nation-states, open forms of reflexivity, and democracy, in contrast to another political modernity that revolves around closed socially reflexive forms of totalitarianism and terrorism. Durkheim's work can be a fruitful point of departure for an analysis of political modernity because his theorisation occurs in a way that opens onto the historical development of its mode of reflexivity.     

Primitiveness and the flight from modernity: sociology and the avant-garde in inter-war France

This paper examines the links between the French school of sociology and anthropology and the surrealist avant-garde in inter-war Paris by unearthing their common reliance on a cross-cultural critique of European modernity. Accordingly, the paper focuses on how both currents – and notably the Collège de sociologie – used representations of a mythical ‘primitive’ condition to produce an outside of modern society and an alternative socio-cultural universe from which Europe's pathologies could be diagnosed. This self-critique through a comparative lens aimed to radically situate, relativize and decentre the phenomena of rationalization, disenchantment and anomie characterizing modernity, which could be shown to be neither natural, eternal, universal nor inevitable, but rather the socio-historical products of developments in a particular culture during a specific period of its history.     

反本质主义语境下的后现代主义

实用主义对本质主义的批判,揭开了哲学上后现代性取代现代性的序幕.海德格尔既反对本质主义又反对实用主义.他关于实用主义与本质主义之间具有深层关联的观点,成为后现代哲学家激进批判现代性的理论起点.利奥塔通过对科学知识与叙事知识两个不同方面的拆解,成功点破了本质主义成为现代人生活的一种普遍模式的奥秘.福柯则揭示出,在现代性条件下,文本和权力关系怎样通过话语对社会和它的文化生产行使着一种有效的控制.德里达把文本看作是与外在权力无关的东西,既表明了他与福柯之间的重大分歧,也推进了海德格尔对本质主义的批判,同时还把哲学拓展到文学领域.本文试图在所有这些方面建立起联系,并且把追溯的源头引向古希腊哲学的理论特质.     

The Presence of Tragedy

Abstract

This paper argues that modernity can only be properly understood when tragedy is viewed as one of the conditions internal to it. Modernity and tragedy are not mutually exclusive, as Hegel and Schlegel, for example both argue, but mutually inclusive. Each is determined by the other—as tragic modernity and as modern tragedy.     

后形而上学与后现代主义

"现代性"以"元叙事"为其特征,后现代性是对元叙事的颠覆."客观化假定"和"决定论假定"是现代性的两个最基本的哲学原理,黑格尔哲学的叙事是现代性的典型叙事.尼采以一种既"野蛮"又"学术"的方式,通过对真理信念和禁欲理想的谱系考察,拨去了长久以来笼罩在现代思想上的神圣光圈.海德格尔通过对西方形而上学的内在摧毁,将尼采审美理想实现的契机成功地从神话学领域转移至哲学领域.这一切表明,尼采、海德格尔及其后继者力图建构的,是一种新形态的形而上学.由这种形而上学支撑的社会思潮,就叫作后现代主义.     

'Fundamentalism', modernity and the new Jacobins

This paper offers an interpretaion of 'Islamic fundamentalism', especially the Iranian Revolution, in the context of sociological debates about 'modernity'. The problematic nature of both these terms is acknowledge. It criticizes explanations of 'fundamentalism' that begin from the assumption of a dichotomy between fundamentalism and modernity, arguing instead for a more nuanced understanding of both Islamic revivalism and the modern. The paper begins by offering a model of modernity as a set of bi-modal tensions within which Islamic 'fundamentalism' could be understood as a form of modernist revolutionary populism. This argument is then developed through a comparison betwen the 1979 Iranian Revolution and the Jacobin phase of the French Revolution. It argues that there are parallels between the idea of Islamic revolution and the Jacobin revolutionary imagination, which demonstrate with some observations on Islam, and the closure of the Jacobin revolutionary project.