慈悲为怀：没有宽恕就没有未来——中西文化传统中的“宽恕”

中西文化传统中的“宽恕”是大不一样的。西方的“宽恕”是“为爱而爱”的终极关怀,体现了其“原罪”的价值维度。“原罪”说使“罪”被绝对化、先天化,人的尊严、权利、责任被绝对化、先天化了,并由此造成了信仰维度的存在。这是对人的局限性的自知。中国的“宽恕”是纲常伦理的处理原则,体现了其“原善”的价值维度。“原善”说使属性、本性被绝对化、先天化,人是自己的救主,人性高于神性,罪恶只是外来的污染,因而不存在共同责任,只存在道德责任。它“宽恕”的是可以“宽恕”的,并非不可“宽恕”者。这是对人的局限性的无知。但是,只有“宽恕”不可“宽恕”者,宽恕才存在。所以中国文化传统中的“宽恕”不是“宽恕”,“慈悲”不是“慈悲”。     

独生子女恋爱观及其行为调查与分析

调查数据显示独生子女在适当恋爱年龄、适当结婚年龄等方面的认知观念上与非独生子女并无显著差异,但在恋爱行为上却比非独生子女更早进入恋爱,这既与独生子女群体报告的父母准许的恋爱年龄较晚相悖,更与独生子女群体自身判断的适当恋爱年龄相悖——提前了2-3年。本研究提出并运用"同辈亲密关系补偿理论"对这一悖论给予了相关解释,并分析了这种同辈亲密关系在量、质、功能上的特征,最后对如何预防独生子女青少年过早恋爱提出了若干意见。     

Dis-Assembly Lines: gestures,situations, and surveillances

In “Americanism and Fordism,” Antonio Gramsci offers a brief meditation on the gestural performances of assembly-line workers who, rather than become subordinate to the disciplinary flow of the machine, cultivate perfectly timed gestures that allow workers to hide in plain sight: or, in other words, to inhabit the scene of management otherwise. Rather than extend Gramsci's investment in virtuosic, masterful performances of gesture, this article considers the potentiality of gesture through Lucille Ball's and Tehching Hsieh's performances of bad timing. As different as these performances are in terms of genre and historical situation, each uses gesture as a technique to performatively divide the labor process, producing fleeting temporalities of waste within rhythms marshaled toward production and accumulation. While it tracks the effects of these itinerant gestures, this article reconsiders the oppositions between productive and reproductive work, rationality and emotionality, and work and home that sustain Gramsci's theory, as well as how the collapse of such oppositions introduces alternative historical and artistic trajectories into theories of precariousness.     

“爱情”隐喻的认知共性、异性与文化差异

隐喻是人类认知的工具,它深深根植于人类的语言、思维和文化中。从文化差异的角度,分析和比较英汉＂爱情＂隐喻的认知共性与认知异性,可知隐喻概念体系作为文化的组成部分,它与社会及文化中最基本的价值观念相一致。     

女性知识分子命运的悲歌——评《没有名字的身体》

《没有名字的身体》以温婉华丽的文笔与语调,记叙当代知识女性“我”不断追寻爱情与希望,又不断遭逢挫败与绝望的心之旅,重在揭示爱情所带给女主人公的悲剧性的思考——命运是不可理喻的,理想是永难实现的,爱情是可望不可及的,即“生活永远在别处”这一永恒悲剧。     

On Desire,Transcendence and Sacrifice

This contribution offers a careful but critical reading of Johan van der Walt’s theory of post-apartheid law as sacrifice and social struggle. By placing a theoretical emphasis on the inevitability of violence and the impossibility of love, Van der Walt’s thesis risks denying the possibility of thinking the world in a different, way. In order to reconceive the terms of community and horizontality in post-apartheid South Africa, there is a need to move beyond thinking the world as constructed according to tension, conflict and self-preservation at the expense of understanding and compassion. In developing a critique of law as sacrifice, I utilise Panu Minkkinen’s call for justice as the beyond of law that goes beyond the mere battle for recognition. I also address his view that the unappeasable desire of metaphysics entails the recognition that there is hope for the future and the recovering of transcendence as otherness. Secondly, I use Louis Wolcher’s work on Zen Buddhism to argue that any obsession with conceptual purity, as is glimpsed in Van der Walt’s work, ignores the impossibility of setting down the immutable and universal truth for all time. In other words, however attractive a theory of law as sacrifice may be, it is only one perspective amongst many others. Lastly, I contrast Van der Walt’s work with that of Luce Irigaray, and in particular her formulation of ‘horizontal transcendence’ that makes possible relations ‘between two’.

我国高校大学生恋爱教育状况研究——基于对476份调研数据的分析

大学生恋爱现状及教育状况与大学生婚恋现状及交往状况、家长对待孩子恋爱的态度、恋爱动机或原因、性知识获取渠道或途径、校园恋爱暴力五个方面相关联。鉴于对大学生恋爱及教育现状的实证调研,综合大学生恋爱状况及恋爱教育问题的分析,可以从明确恋爱教育目标、树立科学的恋爱教育理念、构筑高校大学生恋爱教育体系、建立多主体联动的教育新机制四个方面入手解决大学生恋爱及恋爱教育存在的问题。     

当代在校大学生恋爱认同及行为选择的实证研究

本研究利用2007-2009年大学生学习与生活状况追踪抽样调查原始数据,运用定量模型及定性资料分析了在校大学生的恋爱行为及恋爱认同的影响因素,结果发现,大学生的恋爱选择及恋爱认同受大学生个体特征、社会交往及家庭因素的综合影响,其恋爱行为与认同感的差异是一种社会理性选择的结果。     

中世纪哲学的合法性及其道德向度

中世纪哲学与基督教紧密结合表现出信仰与理性融合的特征,符合“哲学是爱智慧”的立场与标准；海德格尔关于“木制的铁”之说从某种意义上论证了哲学的多样性和超越性,他为中世纪哲学合法性提供了佐证.此外,中世纪哲学的道德向度也为合法性提供了实践上的依据.“正当生活”是中世纪哲学的道德之维,它的原罪论、神义论、存在论及世界观的实现...