大学与学科规训——以教育学为例

在教育学的传统学科视野中,教育只是普通教育,大学教育并不隶属于教育学的研究范围.没有大学的复兴,没有学科制度化浪潮的出现,也就没有教育学的今天.大学教育实践规训了教育学,为其提供了组织建制和学术队伍;但教育学却忽视了大学教育的存在以及大学教育实践对教育学学科制度化的意义.从学科规训视角出发,教育学的重建必须注意教育学与大学的关系,必须重视大学教育实践对教育学的学科规训,必须重新检视教育学学科制度化的方方面面,必须从学科制度化与制度化学科的角度重新思考"教育学作为一门学科"这一古老而又年轻的命题.     

公共危机管理中关于公众参与问题的分析探讨

随着公共危机事件的不断发生,政府作为危机管理的主导者,面临着巨大的压力.公众作为社会成员需要与政府协作,但是作为一种新的治理方式,无论是在理念还是实践上,公众参与都还存在很多问题,例如危机意识不强,意识与能力欠缺,传统管理理念严重阻碍束缚着公众参与危机管理,公众参与危机管理的法律体系不健全,缺乏广泛灵活的组织等,亟待措施解决:开展危机教育,培养危机意识,提升参与能力;转变政府传统的管理理念,积极促进公众参与危机管理;建立健全公众参与危机管理法律体系;支持社会组织的发展,保证社会组织的自由性和灵活性.     

“教师教育学”刍议

作为独立学科的"教师教育学"是关于"教师教育"的价值立场、规律、原理与方法、政策与法规以及制度建设等的学问,兼有规范理论、科学理论和实用理论的性质,其知识体系包含"本体论(教师教育是什么)"、"价值论(教师教育为什么)"和"方法论(教师教育怎么做)"等层面。"教师教育学"是教师教育学科群中的一门支撑学科,最直接地服务于培养合格的教师教育者,间接地服务于培养从事各级各类教育工作的高素质教师。     

论教育学教材文本的性质与书写

对教育学教材的文本性质与书写方式的思考,是进行教材建设的理论前提。在以知识为中心的课程观的影响下,传统教育学教材追求知识的精确与理论的完备,忽视教材的人文性与生命性;强调教材教育知识的权威性,而忽视教育知识的对话性与生成性。其书写遵循的是知识的逻辑而不是生命意义的逻辑,强调的是文本的正确性,而忽视文本的反思性与创造性。教育学作为一门以人文事实为基础的学科,其知识的不确定性与实践的开放性决定了,追求确定的教育知识是徒劳的,将教材作为不可质疑的权威也是错误的。由此,我们需要反思教材的文本性质,重构教材文本的书写方式。     

让与担保在我国物权法中的地位

在大陆法系一些国家的物权制度中,让与担保制度是一种由学说和判例发展起来的、以习惯法和特殊法的形态存在的担保制度,它在传统大陆法系的物权体系中很难准确定位。在我国物权立法中,无论是从动产还是不动产的担保制度来分析,现有的担保制度、现实的社会信用状况以及商业实践都在证明:中国的物权立法不存在建立让与担保制度的需求。     

教育法学的基本理论

教育法学是整个法学体系中的一个分支,是以法学理论和教育学理论为基础,与其他相关学科相联系,研究存在于教育过程中的法律现象及其发展规律的科学.教育法学作为一门新兴的部门法学,它是在教育行政规范的不断法律化和教育立法工作的逐渐深化、发展的基础上,逐步形成和发展起来的.教育法学在世界各国的发展情况不很平衡,从总的情况看,西方发达国家对于教育法律科学的研究起步较早,最早在观念上形成“教育法学”的要属西德和美国(大约在本世纪60年代).此外,英国、法国和日本几乎是在与美国和西德同期着手     

犯罪未遂与犯罪中止浅析

在刑法理论上,犯罪未遂、犯罪中止作为故意犯罪的未完成形态,二者之间极易混淆,因而刑法总则对这两类犯罪形态的成立要件作出了专门的规定,使之运用于司法实践中,对行为进行正确地定性和量刑.犯罪未遂与犯罪中止都属于故意犯罪的进程形态中的两个概念,正确区分犯罪未遂与犯罪中止,进而能够正确地定罪和量刑,无论是在理论上还是在实务上都具有重要的意义.     

试论幸福教育

教育哲学主要研究"什么是教育""为什么进行教育"等问题,因此,教育目的的研究是其研究的主要内容。无论是"个人本位论"还是"社会本位论"或兼顾个人社会发展的教育目的论,最终都是探究人的幸福和全面发展,所以幸福教育作为教育目的之一,应当受到重视。     

高校“中国古代史”与“中国法制史”课程的教学资源整合路径探析

高校中国古代史"与"中国法制史"两门主干核心课程,无论在内容上还是在体系编排上,都存在着资源相互整合的可能性和必要性,唯有如此,两门课程才能取得理想的教学效果。     

论刑事政策对刑法解释的意义

从实证研究的角度看,我国存在着两种具有法律意义的刑法解释体系:刑法有权解释体系和刑法适用解释体系。刑法适用解释对定罪量刑有着更加现实和重要的意义。刑事政策是刑法定罪量刑的基础。无论是刑法有权解释还是刑法适用解释,其内容都必须符合刑事政策的要求。     

Bhartṛhari and Maṇḍana on Avidyā

The concept of avidyā is one of the central categories in the Advaita of Śaṇkara and Maṇḍana. Shifting the focus from māyā, interpreted either as illusion or as the divine power, this concept brings ignorance to the forefront in describing duality and bondage. Although all Advaitins accept avidyā as a category, its scope and nature is interpreted in multiple ways. Key elements in Maṇḍana’s philosophy include the plurality of avidyā, individual selves as its substrate and the Brahman as its field (viṣaya), and the distinction in avidyā between non-apprehension and misapprehension. A closer investigation shows that Maṇḍana is directly influenced by Bhartṛhari’s linguistic non-dualism in developing the concept of avidyā. This study also compares other key constituents such as vivartta and pariṇāma that are relevant to the analysis of avidyā. As the concept of counter-image (pratibimba) emerges as a distinct stream of Advaita subsequent to Maṇḍana, this study also compares the application of pratibimba in the writings of Bhartṛhari and Maṇḍana.     

Unraveling the <Emphasis Type="Italic">Kāvyaprakāśa</Emphasis>: Jayadeva Pīyūṣavarṣa’s idiosyncratic sequence of topics in the <Emphasis Type="Italic">Candrāloka</Emphasis>

In his twelfth century alaṃkāraśāstra, the Candrāloka, Jayadeva Pīyūṣavarṣa reverses the sequence of topics found in Mammaṭa’s Kāvyapr-akāśa, an earlier and immensely popular work. With such a structural revisionism, Jayadeva asserts the autonomy of his own work and puts forth an ambitious critique of earlier approaches to literary analysis. Jayadeva investigates the technical and aesthetic components of poetry in the first part of the Candrāloka, prior to his formal semantic investigations in the latter half of the text, thus suggesting that aesthetic evaluations of poetry beneficially inform scientific investigations of language. Jayadeva’s organization of his chapters on the semantic operations, moreover, intimates that the study of suggestive and metaphoric functions of language clarifies our understanding of denotation, which is conventionally understood to be the primary and direct path of verbal designation.     

The Supreme Array Scripture: A New Interpretation of the Title “Gaṇḍavyūha-sūtra”

This article argues for a new interpretation of the Sanskrit compound gaṇḍa-vyūha as it is used in the common title of the Mahāyāna text the Gaṇḍavyūha-Sūtra.The author begins by providing a brief history of the sūtra’s appellations in Chinese and Tibetan sources. Next, the meanings of gaṇḍa (the problematic member of the compound) are explored. The author proposes that contemporary scholars have overlooked a meaning of gaṇḍa occurring in some compounds, wherein gaṇḍa can mean simply “great,” “big” or “massive.” This general sense is particularly common in the compound gaṇda-śaila (a “massive rock” or “boulder”) and is found in such texts as the Bhāgavata Purāṇa, the Harivaṃśa and the Harṣacarita. Following the discussion of Gaṇḍa, the author examines the term vyūha (“array”) as it is used in the Gaṇḍavyūha-sūtra. The article concludes with the suggestion that a more appropriate translation of the Gaṇḍavyūha-sūtra would be “The Supreme array Scripture.”     

Evaluation of six presumptive tests for blood, their specificity, sensitivity, and effect on high molecular-weight DNA

Luminol, leuchomalachite green, phenolphthalein, Hemastix, Hemident, and Bluestar are all used as presumptive tests for blood. In this study, the tests were subjected to dilute blood (from 1:10,000 to 1:10,000,000), many common household substance, and chemicals. Samples were tested for DNA to determine whether the presumptive tests damaged or destroyed DNA. The DNA loci tested were D2S1338 and D19S433. Leuchomalachite green had a sensitivity of 1:10,000, while the remaining tests were able to detect blood to a dilution of 1:100,000. Substances tested include saliva, semen, potato, tomato, tomato sauce, tomato sauce with meat, red onion, red kidney bean, horseradish, 0.1 M ascorbic acid, 5% bleach, 10% cupric sulfate, 10% ferric sulfate, and 10% nickel chloride. Of all the substances tested, not one of the household items reacted with every test; however, the chemicals did. DNA was recovered and amplified from luminol, phenolphthalein, Hemastix, and Bluestar, but not from leuchomalachite green or Hemident.     

Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms

In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics are not expelled. Rather, they are granted a special status known as the śikṣādattaka. In this paper I explore the rules. concerning pārājika penance and the śikṣādattaka with specific regard to monastic celibacy. Given that five out of six extant law codes recognise this remarkable accommodation to the rule of celibacy, I argue that we must look to Vinayas other than the Pāli Vinaya if we are to arrive at a nuanced and representative view of Indian Buddhist monasticism.

Grant me chastity and continence, but not yet. Augustine of Hippo (354–430 C.E.)

     

Family breakdown and the ‘Welfare Child’ in 19th and 20th century Britain

This article traces new cycles of interest in past children as distinct from past childhood. Recent work highlighting that a conceptualisation of childhood existed even in periods with few written records closes the chapter begun by Philippe Ariès in 1960. Instead, there has been a new surge of interest in children on the edges of family life, as well as children in similarly liminal positions between the worlds of adults and children: runaways, delinquents and orphans. Several themes in the literature are identified, based on the conflicting ideas of ‘body/mind’, ‘victim/threat’, ‘needs/rights’. It is noted that researchers are using more imaginative ways of reaching the lived experience of children than the family or institutional framework, and that an increasing link is drawn between historical and modern concerns such as child abuse and the care of ‘at risk’ children.     

Student mentoring to enhance graduates’ employability potential

This paper considers whether the adoption of a subject-specific, classroom-based, voluntary extra-curricular student mentoring scheme could provide an effective mechanism and andragogic approach to enhance higher education students’ employability potential pre-graduation.Over the three-year pilot, 26 more advanced (second to fourth year) undergraduate students actively mentored nearly 400 first year undergraduate students during workshops delivered annually within forensic and policing focused courses. In total, 17 mentors anonymously completed online, post-scheme surveys. Survey data was quantitatively analysed to evaluate the scheme, establish which skills and attributes mentors had developed and investigate whether mentors could appropriately identify example skills within professional terminology used during employer recruitment. In addition, this paper reflects on the implementation of remote student mentoring during the COVID-19 pandemic and its adoption within a blended learning framework.The results from this research strongly support mentoring as an effective mechanism to develop undergraduate employability skills, significantly developing mentors’ self-confidence and self-efficacy in their interpersonal and communication skills. Although mentors were aware of university graduate attributes and thought they could evidence these with appropriate examples, in practice this was not necessarily the case. As a result, a framework is proposed to enable mentors to identify their skills and how they may align with competencies sought by relevant forensic and policing employers. However, other andragogic practices may need to be implemented to maximise the potential for successful graduate employment.     

Vedic Language and Vaiṣṇava Theology:Madhva’s Use of Nirukta in his Ṛgbhāṣya

This article explores the way in which Madhva (1238–1317), the founder of the Dvaita Vedānta system of Hindu thought, reformulates the traditional exegetic practice of nirukta or “word derivation” to validate his pluralistic, hierarchical, and Vaiṣṇava reading of the Ṛgvedic hymns. Madhva’s Ṛgbhāṣya (RB) is conspicuous for its heavy reliance on and unique deployment of this exegetical tactic to validate several key features of his distinctive theology. These features include his belief in Viṣṇu’s unique possession of all perfect attributes (guṇaparipūrṇatva) and His related conveyability by all Vedic words (sarvaśabdavācyatva). Such an understanding of Vedic language invokes the basic nirukta presupposition that words are eternally affiliated with the meanings they convey. But it is also based onMadhva’s access to a lexicon entitled Vyāsa’s Nirukti with which his critics and perhaps even his commentators seem to be unfamiliar.While the precise status of this text is the subject of ongoing debate, Madhva’s possession of special insight into the sacred canon is established in part by his unique claim to be an avatāra of the wind god Vāyu and a direct disciple of Viṣṇu Himself in the form of Vyāsa₁. Thus, Madhva’s use of nirukta invokes his personal charisma to challenge not only conventional understandings of the hymns but traditional exegetic norms. Madhva’s provision of an alternative tradition of nirukta provoked sectarian debate throughout the Vijayanagara period over the extent to which one could innovate in established practices of reading the Veda. Articulating the Veda’s precise authority was a key feature of Brahmin debates during this period and reflects both the empire’s concern with promoting a shared religious ideology and the competition among rival Brahman sects for imperial patronage that this concern elicited. By looking at how two of Madhva’s most important commentators (the 14^th-century Jayatīrtha and the 17^th-century Rāghavendra) sought to defend his niruktis, this article will explore how notions of normative nirukta were articulated in response to Madhva’s deviations. At the same time, however, examining Madhva’s commentators’ defense of his niruktis also demonstrates the extent to which Madhva actually adhered to selected exegetic norms. This reveals that discomfort with Madhva’s particular methods for deriving words stemmed, in part, from a more general ambivalence towards this exegetical tactic whose inherent open-endedness threatened to undermine the fixity of the canon’s very substance: its language. Vyāsa’s Nirukti is one of several ”unknown sources” cited in Madhva’s commentaries whose exact status continues to be debated. Some scholars (e.g. Rao, Sharma, Siauve) maintain that these texts are part of a now lost Pāṅcarātra tradition that Madhva is attempting to preserve. This may be true for many of these citations. However, in addition to claiming to be both an avatāra of Vāyu and Viṣṇu-as-Vyāsa’s student, Madhva states in several places (e.g., VTN 42, RB 162) that the canon has suffered loss during transmission and that only Viṣṇu can reveal it in its entirety. Thus, it is possible that Madhva intends texts like Vyāsa’s Nirukti to be viewed as part of an ongoing and corrective revelation, a notion that is compatible with many Vaiṣṇava traditions (Halbfass, 1991: 4).     

Policing Outlawed Desire: ‘Homocriminality’ in Beat Spaces in Australia

Drawing on interview data of gay men who have had their behavior in public spaces scrutinised by agents of the law for signs deviance, this article explores the historical characteristics of police animosity towards such conduct in Australia. This entails examining encounters between police and gay men who pursue desire in ‘beat’ (or ‘cottage’ to the use the UK term) spaces. Exploring why these outlaw gay male subjects are so abject and troubling to the law, the discussion documents how law’s desire to regulate gay men plays out in the masquerade of ‘plain-clothes’ agent provocateur operations where police entrap gay men by mimicking gay bodily appearances, gestures and mannerisms. This article also examines how police regulation of gay desire functions as a form of violence that delimits expressions of same sex desire in public spaces. A key theme that underpins the analyses in this paper is that the policing of desire in ‘beat’ spaces helps produce qualities of illicitness and dangerousness and that this, in turn, fuels the circuit of desire at play between gay men and agents of the law.