“女子”——“小人”辨——谈孔子的妇女观

对孔子的“唯小人与女子为难养,近之则不孙,远之则怨”的一般理解是:孔子把女性与小人相提并论,是看不起女性。其实,这是一种误解。事实上,“唯小人与女子为难养”中的“小人”和“女人”是指“男中小人”和“女中小人”,“小”和“女”都不是性别评价,而是道德评价。     

Cooperative learning vs Confucian heritage culture's collectivism: confrontation to reveal some cultural conflicts and mismatch

Asian countries with Confucian heritage culture (CHC) such as China, Vietnam, Singapore, Korea and Japan have been proven to share characteristics of a collectivist society. Researchers agree that this collectivist mentality strongly supports cooperation that CHC's learners/workers best perform in groups. However, little is known about the other side of the coin. Whilst applying a method born in one culture to another, cultural differences have been forgotten. The so-called global application has led to a situation in which a Western model is forced to launch in a completely new and different context. This new context and the existing cultural values are not always incorporated into the implementation of a Western concept of cooperative learning. Consequently, it does not necessarily follow that all forms of cooperative learning will surely succeed within a CHC environment. As a result of ignoring, stereotyping and underestimating cultural and educational characteristics, in CHC countries, the implementation of constructivism and one of its applications—cooperative learning—has ended up in failures, suspicion or resistance. The authors would like to question (1) the fixed assumption that “group-work surely works in CHC countries” and (2) the domination of developmentalism in education nowadays and its mismatch with cultural assets. With this paper, the authors contribute to the recent call for culturally appropriate pedagogy.

＂亲亲相隐＂在我国刑事立法中的嬗变与终结

“亲亲相隐”是中国传统法律中的重要制度,它是儒家伦理精神在法律上的典型体现。“亲亲相隐”制度在中国古代法律实践中发挥了重要的作用,然而自清末变法修律以来,该制度逐渐式微和流变,在中国当代的刑法体系中“亲亲相隐”已经被完全抛弃。“亲亲相隐”制度同儒家伦理中的“尊尊”、“亲亲”密切关联,在法律实践中具有一定的合理性,在当代外国的刑事立法中仍然可以看到“亲亲相隐”制度的相关规定。当代的刑法实践证明,“亲亲相隐”制度的缺失会导致制度的某些困境和局限。儒家法律传统并非一无是处,“回采历史”,批判地继承儒家法律传统是我国当下法律变革中的理性选择。