共查询到19条相似文献，搜索用时 187 毫秒
1.
制度和文化世界主义具备内在关联,它们都倡导和关注个体及人类的共同利益与价值。作为当代西方世界主义的两种研究类别,制度和文化世界主义呈现出了各自独有的哲学渊源、核心倡议和生成路径。在哲学渊源上,制度世界主义吸收了斯多葛学派的精髓,而文化世界主义则在某种程度上倒向了犬儒主义。在核心倡议上,制度世界主义关注民族国家的解构与重组,并希望打造多层次全球治理体系与全球新秩序,而文化世界主义则更加关注个体的文化选择、多元文化并存以及对文化差异的包容。在生成路径上,欧洲一体化的成功、现代性的反思以及新制度主义的崛起构成了制度世界主义的实践和理论基础,而文化世界主义则是在移民和文化公民身份理论的作用下迎来了复兴的契机。尽管如此,制度和文化世界主义却在实现个体价值关怀、塑造全球文化与全球秩序方面保持了一致。 相似文献
2.
周丽昀 《湖南师范大学社会科学学报》2016,(4):23-30
世界主义具有多重进路,主要有道德世界主义、政治世界主义、文化世界主义、社会世界主义以及批判的世界主义等。争论的焦点主要有三个:一是普遍性与特殊性之争;二是民族主义与世界主义之争;三是关于世界主义是否是欧洲中心论的。世界主义作为一种建立在普遍主义人性假设基础上的"全球伦理",因其理念论、理性主义以及帝国主义倾向,遭到很多批评与挑战。通过世界主义特殊的伦理视角对人性形象的重塑,使得作为"涉身伦理"的世界主义呈现出更多的活力与张力,它认可普遍性和特殊性、全球化和地方性的统一,但更加强调和尊重人类生活的丰富多样性与人类境遇的特殊性,更能应对多元时代的文化选择。 相似文献
3.
世界主义的价值诉求——国际关系规范理论的视角 总被引：2，自引：0，他引：2
世界主义是一种具有悠久传统的哲学理念,它主张世界是一个单一的共同体,所有人皆为其中的平等成员。近年来随着国际关系规范理论的复兴,世界主义再次走向前台。在当前全球化的背景下,面对国际政治、经济秩序的重大变迁,一系列关乎人类命运问题的显现,以个人主义的价值前提和全球共同体的道德理想为基础,世界主义在人权的普遍性、全球范围的分配正义和世界主义民主等不同领域都表达了自己的道德诉求。然而,作为一种普遍性的价值目标,其在具体实施过程中可能产生的负面影响同样不容忽视。 相似文献
4.
全球化时代边疆社会所面临的核心挑战主要包括"我者"与"他者"之间的协调问题,以及"开放"与"封闭"之间的协调问题这样两个方面。全球化时代边疆社会所面临的核心挑战与世界主义文化所需要解决的核心问题之间存在诸多重合之处,事实上也正是这种重合使得边疆社会成为了世界主义文化的生发地之一。当然,由于边疆社会所具有的一系列特质,从而使得全球化时代边疆社会中的世界主义文化在生发方式、承载群体、文化性质等方面都具有不同程度的特殊性。通过对已有实证研究的总结,本文认为可以将全球化时代边疆社会中的世界主义文化划分为民族型世界主义文化、地域型世界主义文化以及游移型世界主义文化这样三种类型。 相似文献
5.
戊戌时期世界主义主要是消除与化解中西、新旧界限,打破保守、封闭的思想藩篱;五四时期世界主义主要是削弱国家主义与民族主义,反对战争,用和平手段解决现实问题;第二次世界大战以后中国兴起的世界主义思潮,希望将中国的"大同理想"融入世界主义,对世界永久和平做出中国的贡献。 相似文献
6.
本文试图阐述胡适的世界主义之和平思想的内涵、前后两个实现方式及其幻灭,启示我们仅仅凭着美丽的理想和善良的愿望并不能实现国际和平和正义,想求得公正的国际秩序,还要有坚实的国力作基础. 相似文献
7.
美国学校教育反思:世界主义和社会排斥的视角 总被引：1，自引：1，他引：0
长期以来,在美国学校教育中高扬的"世界主义"(cosmopolitanism)原则,即超越传统民族国家忠诚归属界限,带有普世价值的全球公民意识,被认为是推动社会和个人进步的重要思想,进入学校课程系统,贯穿于教学实践的各个环节.理性与合理性精神、时间概念的转变和进步主义思想的推动,使得世界主义在美国公立学校教育中长久不衰.它以改造儿童的方式推动社会变革,对人文学科,特别是教育学、心理学产生了深刻影响;同时,世界主义又是一个主张包容、却推行社会排斥的系统,主要体现在:它通过问题解决、赋权原则、自由解放、言论开放和选择权利等手段,引导儿童的成长;但又对学校教育中的学生进行分类,以换喻、分类等方式,塑造不同类型的学生.终身学习概念的提倡和为了"一切儿童"的口号,都反映了其中蕴含的比较思维方式在追求平等同时,又在制造新的不平等,造成抑斥的状态.体现了世界主义原则通过创塑儿童来改造社会的双重特征. 相似文献
8.
全球化进程日渐加快的今天,全球问题凸显,而全球治理不足,导致了国际社会进入了剧烈变动的后危机时代.在此背景下,世界主义理论借重复兴的世界主义政治哲学在国际关系理论中急速勃兴.以价值和规范研究为基础,为个体权利与全球正义呐喊的世界主义理论,展现出其鲜明的时代新质和理论特色.复兴的世界主义理论从“民族国家本体论”、“国家主权原则”、“国家利益至上”和“国际无政府特性”等国际关系现实主义的四大理论内核对其进行了学理上的批判,不仅有力地提升了自身的学理水平,而且还为解决后危机时代的全球问题和推进中国的和谐世界等外交战略提供了新的思考路径. 相似文献
9.
王宁 《华中师范大学学报(人文社会科学版)》2015,(6)
尽管中国并未在第一次世界大战中遭受太大的灾难,但我们仍应对当时风行的普遍主义的合法性进行质疑。当我们谈论普遍主义时,我们立即就会想到同样重要的现代性这个课题,尤其是中国语境下出现的现代性。诚然,现代性代表的是所有世人的良好愿望和巨大利益,但是由于现代性在不同的国家和民族有着不同的条件,因而它也表现为不同的模式。中国的现代性是一种另类的现代性,它一方面对全球现代性的宏大叙事有所贡献,另一方面又解构了所谓的“单一现代性”或“普遍主义”的现代性的神话。世界主义也是这样,尽管它是一个西方的概念,但在中国古代哲学中也有着与之平行的因素。而在当今的全球化时代,我们应该考虑到世界主义的多元发展方向。 相似文献
10.
世界主义的文化理论兴起于20世纪90年代,以"文化公民身份"为代表的一系列观念进入到社会科学的研究视野。世界主义的文化理论倡导反思、批判,追问制度与秩序的合法性、道德与文化价值的归属,对于自我与他者、特殊与普遍的关系进行重新审视。在关系建构中,世界主义聚焦行为体身份与价值指向,并基于此进行良序的制度设计,乃至构筑具备合法性的世界秩序。 相似文献
11.
Hiro Saito 《课程研究杂志》2013,45(3):333-351
In the past, philosophers discussed cosmopolitanism as a normative ideal of allegiance to humanity as a whole. A debate among social theorists, however, has examined cosmopolitanism as an incipient empirical phenomenon: an orientation of openness to foreign others and cultures. This paper introduces actor‐network theory to elaborate the social‐theoretical conception of cosmopolitanism. In light of the actor‐network theory of cosmopolitanism, the paper proposes cosmopolitan education that aims to foster in students three dispositions: to extend attachments to foreign people and objects; to understand transnational connections in which their lives are embedded; and to act on these attachments and understandings to effect transformations across national borders. Through this three‐fold cosmopolitan education, students will grow to be citizens of the world who traverse national borders dialogically by virtue of their transnational attachments, understandings, and actions. 相似文献
12.
Andrew Peterson 《牛津教育评论》2013,39(3):421-435
This paper considers the nature of citizenship found in recent republican cosmopolitan work within political theory. It argues that republican cosmopolitanism, which seeks to recognise the importance of both cosmopolitan and active citizenry within global political communities, offers important insights through which the nature of global citizenship education may be understood. After identifying the central substantive tenets of republican cosmopolitanism, key issues raised by these for citizenship education are discussed. It is suggested that citizenship education can benefit conceptually from understanding and interrogating global issues from a republican cosmopolitan perspective, and that in turn recourse to republican cosmopolitan ideas raises important questions concerning the nature and focus of global aspects of the citizenship curriculum. 相似文献
13.
ABSTRACT This paper analyzes global education policy and curricular documents in Singapore and Hong Kong. Using a discursive approach, we characterize curricular aims through various cosmopolitan perspectives. We posit that although touted as Asian global cities, Singapore and Hong Kong are cases where neoliberal and nation-centric educational agendas have effectively rebranded cosmopolitanism and tamed its transformative potential. To develop this argument, we review theories and critiques of cosmopolitan forms of global citizenship education deemed necessary to prepare young people for complex global social conditions. We discuss cosmopolitan principles on identity, values, and deliberation and draw on critical cosmopolitanism and Asian forms of cosmopolitanism to provide a discursive framework for analyzing curricular intentions in the two cases. 相似文献
14.
Wen Li Thian 《Globalisation, Societies & Education》2019,17(4):500-515
ABSTRACTThis paper looks at how cosmopolitanism is practised amongst Singaporeans who have experienced Singapore’s education reform in the 1990s. Cosmopolitanism in Singapore is tied to state-intervention with a national orientation. To complement Singapore’s push towards cosmopolitanism, the education reform in the 1990s promoted the idea of a national citizen with a global orientation. I looked at 40 Singaporeans born after the year 1990 to investigate cosmopolitan attitudes that have emerged from the tensions between cosmopolitanism and nationalism. To meet the state’s ideals of cosmopolitanism, these Singaporeans employed strategies to practice a particular form of cosmopolitan openness which prioritise national interests. Nationalism and cosmopolitanism co-exist in Singapore and share a dialectic relationship as I argue that these Singaporeans are global national citizens. 相似文献
15.
Seungho Moon 《Asia-Pacific Journal of Teacher Education》2017,45(5):469-486
This qualitative study explores the possibilities of reframing multicultural teacher education in the context of critical cosmopolitanism. I examine the ways in which 34 pre-service and in-service teachers learn to teach diversity and multicultural issues in their curriculum. I use three sets of coursework materials, including course discussions, small group presentations, and midterm and final papers to investigate their conceptualisations of diversity and equity issues in education. I present two salient themes as they reframe to teach diversity by reviewing both local and global conflicts: (a) analysing the frame of recognition and (b) revisiting the notions of self-other and interrelationality. Butlerian theory of recognisability provides an important theoretical and pedagogical approach for exploring the conditions of recognition as liveable life, rather than focusing on what works best for increasing teachers’ cosmopolitan awareness. Teacher education programmes could benefit from critical cosmopolitanism when implementing a theoretical and pedagogical strategy for teaching diversity within a global context. 相似文献
16.
Curriculum and the idea of a cosmopolitan inheritance 总被引：4，自引：3，他引：1
David T. Hansen 《课程研究杂志》2013,45(3):289-312
The ancient idea of cosmopolitanism is a topic of renewed interest today. Scholars and practitioners in many fields are examining what it means to conceive all human beings as linked by their membership in a shared cosmos. Some people focus on political cosmopolitanism, others on moral, cultural, or economic cosmopolitanism. This paper examines educational cosmopolitanism by elucidating the idea of curriculum as a cosmopolitan inheritance. It argues that curriculum can generate a cosmopolitan sensibility, by which one means an outlook that regards life experience as universally educational. It suggests that a cosmopolitan sensibility can assist people in working through some of the tensions that accompany global and local change in our time. It can position them to reconstruct creatively cultural and individual values rather than abandon them in the face of the ceaseless pressure of globalization. A cosmopolitan sensibility edifies human beings by helping them perceive why all persons, in principle, can be creative guardians and practitioners of creativity itself. 相似文献
17.
Arathi Sriprakash Adam Possamai Ellen Brackenreg 《The Australian Educational Researcher》2014,41(3):227-242
This paper examines ideas of cosmopolitanism, particularly social theorists’ interests in a cosmopolitan ‘disposition’, to consider how religiously diverse students experience campus life in a multi-faith Australian university. We draw on data from focus-group interviews conducted with students from Muslim, Christian, Spiritual, and Atheist student-groups to contribute empirical insights into theoretical debates about cosmopolitanism. We show how students understand religious relations in a university campus in multiple ways; moving back and forth between relations of religious openness and tension in different institutional scenarios. In light of these findings, we reflect on the possibilities of fostering ‘cosmopolitan religiosity’ in higher-education settings and demonstrate the limits of a liberal multicultural approach to religious diversity. 相似文献
18.
MATTHEW J. HAYDEN 《Journal of Philosophy of Education》2017,51(1):248-266
Cosmopolitan education aims to transmit cosmopolitan forms of life in order to participate morally in the world community. The primary characteristics of this cosmopolitan education are its acceptance of the shared humanity of all persons as a fact of human existence and as a motivating guide for human interaction, and the requirement of democratic inclusion in deliberations of the governance of those interactions, including morality. Such an education in cosmopolitan morality requires means that befit its core components. This paper contrasts the concepts of strict and moderate cosmopolitanism, empirical and deliberative morality, and structural and dispositional cosmopolitanism to show that the moderate, inclusive and deliberative processes of deliberative dispositional cosmopolitanism are more suited to cosmopolitan education in morality than strong, empirical‐focused structural cosmopolitan efforts. Though strong, structural and empirically based forms may be more likely to guarantee preferred outcomes in the learning of specific morals or the implementation of institutional norms, they are also more likely to run afoul of the core components of cosmopolitanism because they will privilege outcomes over processes, and are thus more likely to be less inclusive and more coercive. In contrast, and even though they are less certain to guarantee preferred moral outcomes or actions, moderate, deliberative dispositional forms of cosmopolitan education embody the morality they seek to inform, and are more likely to find sustained internalised support over time. 相似文献
19.
Marianna Papastephanou 《Educational Philosophy and Theory》2017,49(14):1338-1350
This article argues that hegemonic cosmopolitan narrativity fails to frame a complex cosmopolitan normativity. The hegemonic cosmopolitan narrative celebrates a mobile selfhood merely hospitable to the encountered, mobile diversity that comes ashore. A recent educational-theoretical ‘refugee-crisis’ initiative serves as an illustration of the normative shortcomings of the new cosmopolitanism. The implicit normativity of the dominant cosmopolitan narrativity is, I claim, politically too weak to cover the normative surplus of a more critical cosmo-politics. Cosmopolitanism should be recast to make higher ethico-political demands on the global self and world for the cultivation of neglected ecological and relational sensibilities. 相似文献