再论道德叙事

西方道德教育从强调道德相对主义到提倡核心价值观,反映了西方社会对学校道德教育实效性的一种反思.20世纪90年代,复兴的品格教育把古老的道德叙事这种道德教育方法运用到学校、家庭、社会中进行核心价值观的教育取得一定的成效.作为西方社会进行核心价值观教育的有效方法,道德叙事将给我国学校德育工作带来有益的启示.     

走过西藏 走进北京——人类学学者访谈录之三十三

马丽华的“走过西藏纪实作品系列”是文学与人类学结合的完美典范。在藏27 年,她经历了两种文化对比参照的冲撞和困惑,从最初的渴望被接纳认同,到最终回归于母体文化的面向,她以27年的生命体验走过了西藏,目前她走进了京城,在新的领域继续着西藏的工作。     

Relativism in Feyerabend's later writings

This paper reconstructs, and distinguishes between, Feyerabend's different forms of relativism in his later writings. Science in a Free Society remains close to familiar forms of relativism, while, at the same time, developing an original but under-argued form of political relativism, and rejecting “conversion” models of cultural exchange. Farewell to Reason moves away from common renderings of relativism, and develops a range of different new forms. Central here are links between relativism, skepticism and infallibilism. In the last six years of his life, Feyerabend often criticizes a peculiar radical form of relativism that arguably no-one has ever proposed or defended. In the same context, Feyerabend sketches an “ontological” form of relativism. It combines “Kantian humility”, metaphysical pluralism and constructivism.     

Between relativism and pluralism: Philosophical and political relativism in Feyerabend's late work

Relativism is one of the most problematic terms associated with philosophical discourse, with Feyerabend considered among the most important twentieth century theorists subscribing to it. This paper provides a detailed overview of relativist positions advanced in Feyerabend's mid-to-late work and investigates the associated epistemic and political applications. Emphasis is placed on how Feyerabend supported certain aspects of relativism, and at what stage he rejected others. It is noted that Feyerabend had already imposed limitations on relativism in Farewell to Reason, in which he entertained the possibility of epistemic definition within stable contexts, and advanced the notion that opportunities and equality associated with political and cultural units could only be valid within a democratic system. In Conquest of Abundance, political relativism is largely discarded, while epistemological relativism is increasingly treated as an appeal for diversity in all areas.In this re-reading of his work, it becomes clear that Feyerabend was already advocating a moderate form of epistemic and political relativism in the middle of his career, which he subsequently developed in the direction of “ontological pluralism” in his later work. This paper thus shows that Feyerabend's relativism should not be completely rejected, but rather that it continues to offer interesting food for thought.     

庄子相对主义哲学是认识史上的一个环节

以史料为根基，史论结合，剖析、总结了庄子哲学由相对性走向相对主义而给后人留下的理论思维的经验教训。从人类认识史的高度作纵向比较研究，肯定了庄子相对主义作为哲学发展的一个环节所具有的重要理论价值，为进一步深入研究庄子哲学，提供了一种新的理论视角。     

中、日、英亲属词汇体现的文化差异

根据“语言相对论”,不同的语言体现不同的思维模式。对两种语言的词汇进行比较并分析文化差异的研究较多,而将三种语言进行比较能够得到新的发现。通过比较可以看到,中、日、英三种语言的直系亲属词汇基本上是一一对应的,而旁系亲属词汇的差别较大。中文的旁系亲属词汇丰富繁杂、指代清晰,而英文和日文的亲属词汇则比较笼统。亲属词汇是否相似与地理位置远近没有关系,其中体现的是不同文化中人们的不同思维方式,这与该文化的生活方式、家庭观念、长幼关系、继承习俗、主导思想有密切关系。这值得引起语言学习者和翻译工作者注意。     

客观主义与建构主义:对立及其超越

客观主义是西方主流心理学的典型特征。客观主义导致了心理学中的价值中立论、方法中心论、普适主义和本质主义的观点。社会建构论的兴起挑战了心理学中的客观主义传统,主张实在是建构出来的,不存在超越文化的普遍真理。作者认为,客观主义和建构主义并非非此即彼,应该在科学主义与反科学主义、本质主义与反本质主义、经验主义和相对主义三个方面超越心理学中的客观主义和建构主义的对立。     

建构主义与主体性

建构主义与主体性密切联系在一起.随着主体性概念的变化,建构主义也呈现出不同的样式.在原初意义上,建构主义是关于概念起源的分析,这种分析和客观性相连,在社会建构主义那里,建构主义作为形而上的原则存在着,对科学知识给予了不同于现代视野的理解,科学知识是社会建构的产物.从根本上来说,这是一个与主体性概念变化相关的逐渐走向相对主义的过程.     

一阶非线性非完整系统的相对论性Appell方程

引出了相对论性广义加速度能,给出了Appell形式的相对论性D’Alembert-Lagrange原理,建立了一阶非线性非完整系统的相对论性Appell方程。     

Challenging Expertise: Paul Feyerabend vs. Harry Collins & Robert Evans on democracy,public participation and scientific authority: Paul Feyerabend vs. Harry Collins & Robert Evans on scientific authority and public participation

This paper compares Feyerabend's arguments in Science in a Free Society to the controversial theory of expertise proposed by Harry Collins and Robert Evans as a Third Wave of Science Studies. Is the legitimacy of democratic decisions threatened by the unquestioned authority of scientific advice? Or does, on the contrary, science need protection from too much democratic participation in technical decisions? Where Feyerabend's political relativism envisions democratic society as inherently pluralist and demands equal contribution of all traditions and worldviews to public decision-making, Collins and Evans hold a conception of elective modernism, defending the reality and value of technical expertise and arguing that science deserves a privileged status in modern democracies, because scientific values are also democratic values. I will argue that Feyerabend's political relativism provides a valuable framework for the evaluation of Collins' and Evans' theory of expertise. By constructing a dialog between Feyerabend and this more recent approach in Science and Technology Studies, the aim of this article is not only to show where the two positions differ and in what way they might be reconciled, but also how Feyerabend's philosophy provides substantial input to contemporary debate.