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1.
正统观念中,基督教的救赎是通过上帝之子耶稣的殉难来实现的,但从更抽象、更宽泛的意义上来说,救赎可以通过时间、死亡和挚爱来变相获得。《麦克白》中时间救赎的主题非常明显,即通过使过去、现在、将来达到与上帝时间的永恒合一,来拯救处于世俗时间中的人。结合奥古斯丁关于时间和人类思维(记忆与期望)的关系,可以看出,麦克白的悲剧不仅仅是一个高尚的人因为性格缺陷而走向自我毁灭,而是在于他在犯了罪的同时,关上了自己的救赎之门。 相似文献
2.
王艳萍 《绵阳师范学院学报》2012,31(3):43-45,49
纪伯伦集作家、诗人、画家于一身,毕生致力于文学、艺术创作,成就斐然。在纪伯伦众多的散文诗作品中,《先知》被公认为是其代表作。巴哈伊哲学的核心思想是上帝唯一、宗教同源、人类一体、天下一家。纪伯伦的《先知》这部作品所表述的许多深刻的宗教或哲学思想与巴哈伊哲学思想有着惊人的相似。本文主要从神与人的合一、爱、崇拜上帝、善恶、死亡、先知的延续性这几个方面来分析,表明巴哈伊哲学观点的确对纪伯伦的创作起到了非常大的启迪与影响。 相似文献
3.
运用弗洛伊德的精神人格分析理论,对《简·爱》的主人公的三重人格进行分析。从自我,本我,超我三个方面揭示出简.爱性格的成长历程,以及她与罗切斯特爱情的发展。其中,本我的载体是疯女人伯莎,自我则是简.爱本人,超我的形象则是上帝。 相似文献
4.
Gregg Twietmeyer 《Quest (Human Kinetics)》2015,67(2):203-226
Sport philosophy is in crisis. This subdiscipline of kinesiology garners little to no respect and few tenure track lines in kinesiology departments. Why is this the case? Why isn’t philosophy held in greater esteem? Is it possible that philosopher Alasdair MacIntyre’s (2009) diagnosis found in “God, Philosophy, Universities” could actually be fruitfully applied to kinesiology? MacIntyre argued that philosophy’s fall from grace parallels the decline of theology in universities. This is the case for two simple reasons. First, philosophy was traditionally charged with giving an account of how the different disciplines fit together on the presumption that an orderly account of the universe could be given. However, the imperative for, as well the intelligibility of, such an account is hard to defend absent God. Second, without God, it becomes very difficult to argue that the philosophic enterprise is fundamentally human. Instead, philosophy becomes an esoteric enterprise meant for specialists. If this is right, then the sanitization of God from the modern university can also explain the plight of sport philosophy. To put it simply, theology must be taken seriously if philosophy is to be taken seriously. God must be admissible in the classroom. This does not mean that students should be catechized, but rather it is to insist that scholars must acknowledge (rather than hide from or dismiss) the legitimacy of theological questions. 相似文献
5.
Anat Pessate‐Schubert 《比较教育学》2005,41(3):247-266
The aim of this article is to contribute to the discussion on education in Palestinian/Bedouin society in the Negev in Israel and it proposes the narrative of female trainee teachers as the basis of an analysis of the changing status of Bedouin women and their community. The academic discourse on teaching in Bedouin society ignores the potential existence of an alternative discussion outside the dichotomous area of ‘traditional and modern’ and/or ‘Jewish and Bedouin’. Bedouin society in the Negev constitutes a particularly interesting case for a meaningful study of the perception of teaching, chiefly because education has already become a significant practice in the life of a community that seeks integration into Israeli society. The teaching profession gives Bedouin women from the Negev a relatively new opportunity to integrate into education and employment and by so doing they reconstruct a new educational discourse.
Il’il: When we were little, we used to laugh about me—hmm—a teacher. Me with pupils, and I’d teach them, like the teacher who used to teach us, with a little board, and I write for them and they are my pupils, as it were, and I give them tests and all sorts. And I love the profession very, very much because I love the pupils… Nura: I loved learning but this isn’t the profession that I want to study—to be a teacher … You can help someone in this profession. I see myself going in that direction … First of all, you have to give, to impart something to the children in front of you, who have come to learn. You have to give to these children, to be conscientious. You don’t just come. You haven’t chosen the profession because you wanted to, but you have to cope with it. 相似文献
6.
DAVID ALDRIDGE 《Journal of Philosophy of Education》2019,53(3):531-546
It has been acknowledged that education includes ‘a love of what one teaches and a love of those whom one teaches’ (Hogan 2010: 81), but two traditions of writing in philosophy of education—concerning love for student and love for subject—have rarely been brought together. This paper considers the extent to which the ‘triangular’ relationship of teacher, student and subject matter runs the risk of the rivalry, jealousy and strife that are characteristic of ‘tragic’ love triangles, or entails undesirable consequences such as transference from one intended object of love to another. It argues that this faultline in the literature of educational love corresponds to education's ‘divided heart’. The implication of this exploration of education's triangular relationship is that we cannot ignore the ‘dark of love’, nor can we address it simply by asserting that educational love must be of a more honourable sort than romantic love. These tensions can be reconciled through the loving recourse of ‘ceasing to strive’ and the possibility of sublimating the two originary loves into a higher ‘love of truth’. 相似文献
7.
Stein M. Wivestad 《Journal of Philosophy of Education》2011,45(4):613-625
A Special Issue of the Journal of Philosophy of Education, 2005, issue 2, contains an interesting ‘Philosophy of the Teacher’ by Nigel Tubbs. It rejects attempts in pedagogical traditions to ignore or avoid the contradiction between the teacher as master and as servant, and ends with an interpretation of ‘upbuilding’, a central concept in Søren Kierkegaard's writings. According to Tubbs’ reading, the teacher's patient struggle with herself in doubt is the basic condition for upbuilding, whereby the eternal's perfect gift of love is given to the students. I maintain that the original Danish text does not fully support this interpretation and defend an alternative reading. The text says that the condition for receiving the perfect gift is itself a gift of God. Doubt is necessary, but if our doubt were sufficient, we could manage our lives without God, the condition for receiving the gift would not be a gift, and the possibility for receiving the gift would be spoiled both for teachers and students. 相似文献
8.
Charlotte Bronte is a famous English woman novelist in the 19th century.Her masterpiece Jane Eyre creates a bright figure in the world’s literature,attracting readers of generations all through the globe with her character of both unconvention and convention,which is a unity of contradictions.In this paper,the author presents the analysis in two parts:Jane Eyre’s convention presented in her experience of marriage and love,and Jane Eyre’s unconvention presented in her experience of marriage and love,drawing a conclusion finally that the two aspects of Jane Eyre’s nature-unconvention and convention are indispensable for portraying the heroine. 相似文献
9.
阿瑟·丁梅斯代尔是《红字》中一个非常重要的角色,是作品“救赎”主旨的集中体现者。面对罪孽,丁梅斯代尔挣扎于人性与神性的冲突中,最终在上帝恩典的感召下认罪悔过,以生命的代价获得了灵魂的救赎。本文将丁梅斯代尔推向前台,通过剖析其赎罪历程来阐释作品的主题思想。 相似文献
10.
加缪的戏剧作品《正义者》向人们展现了:尊重生命、热爱生活、追求真爱的人道主义良知。认为要在被非正义所毒害的社会实现清白的正义,也必然要求正义者以自己的生命代价做为救赎的条件。加缪通过"正义者"对非正义世界的重铸,传达了他的人道主义精神理想。 相似文献
11.
Robert B. Louden 《Educational Philosophy and Theory》2019,51(13):1308-1318
AbstractIn this essay, I try to make sense out of Kant’s unusual concept of grace, particularly as regards its uneasy relationship to education within the context of the effort to overcome evil. The key to the puzzle, I argue, lies in what I call ‘moral receptivity’. Part of education’s job is to make us morally receptive to grace by preparing us for its possibility. 相似文献
12.
许敏歧的创作涉及散文诗、散文、诗歌和诗评等,其中成就最高,最具特色的是散文诗。许敏歧的散文诗中,有一个以＂荒原＂为核心的意象群,也有一个沉思者的身影。＂荒原＂这一意象蕴涵了他复杂的感情,有绝望也有希望,有疼痛也有深爱。而沉思者的身影则渗透了他创作中的思考,有对已逝岁月的思考,有对生活、生命、人性和命运的思考,也有对国家、民族、社会、历史和文化的思考。在某种程度上可以说,许敏歧的散文诗是＂荒原的苦恋＂,也是＂荒原上的沉思＂。而这种苦恋与沉思是通过凝炼而富有诗意的语言完成的,许敏歧散文诗的语言虽然没有刻意追求外在的韵脚,却有一种内在的韵律和节奏感。 相似文献
13.
谭进荣 《淮北职业技术学院学报》2009,8(6):10-13
鲁迅的《伤逝》告诉我们一种貌相：当“人必生活着”成为可能之后,爱情也“必须时时更新、生长与创造”。北村的《伤逝》揭示了一个残酷的真相：爱情最终是虚无而令人绝望的,无法拯救心灵。鲁迅和北村的《伤逝》中理想爱情模式的主体是错位的。面对包括爱情在内的人生“绝望”,北村确立了以神性拯救为唯一的终极救赎之径,而鲁迅立在现实的土壤上信奉“绝望的抗战”。北村的愿望虽然美好,但在中国语境中,很难付诸实践。 相似文献
14.
Django Paris 《International journal of qualitative studies in education》2019,32(3):217-224
In this article, I describe the ways educational research often calls us out our names, meaning that educational researchers often name communities not as they are but as the academy needs them to be along damaging logics of erasure and deficiency. I use Morrison’s concept of the White gaze, Tuck’s concepts of damage-centered and desire-based research, and other contemporary scholarship on settler colonialism, White supremacy, and education to offer ways of naming in educational research beyond the White settler gaze. Finally, I look to hashtag naming in current social movements (e.g. #BlackLivesMatter, #DearNativeYouth #NotYourModelMinority) to imagine educational research that understands the naming of the communities of our work as informed by movement speech, the sort of naming that can save lives and show us and others who we are and desire to be. 相似文献
15.
《Educational Philosophy and Theory》2013,45(5):621-637
Taking Wittgenstein's love of music as my impetus, I approach aporetic problems of epistemic relativity through a round of three overlapping (canonical) inquiries delivered in contrapuntal (higher and lower) registers. I first take up the question of scepticism surrounding ‘groundless knowledge’ and contending paradigms in On Certainty (physics versus oracular divination, or realism versus idealism) with attention given to the role of ‘bedrock’ certainties in providing stability amidst the Heraclitean flux. I then look into the formation of sedimented bedrock knowledge, or practices of knowing, by comparing Wittgenstein's remarks on animal habituation and initiate training into human forms of life. In the latter case, mastery of techniques—our common education—secures agreement in judgment. Finally, I entertain Wittgenstein's obscure references to Einstein's Relativity in Zettel, showing initiate training as a way of ‘setting the clocks’ with variable degrees of certainty, relative to the language‐games played. Together, these three approaches help us to stop the ‘endless circling’ when philosophers try to address knowledge questions through the logic of object and designation, or verification of correspondence between propositions and things. Instead, attention moves to the way we educate our children and how we employ agreements and bedrock certainties in practices. 相似文献
16.
E. JAYNE WHITE 《Journal of Philosophy of Education》2016,50(3):474-489
The work of the eye has a powerful influence across culture and philosophy—not least in Goethe's approach to understanding. Aligned to aesthetic appreciation, seeing has the potential to offer an authorial gift of ‘other‐ness’ when brought to bear on evaluative relationships. Yet this penetrating gaze might also be seen as limiting when put to work in the services of ‘other’. From the subtle sideways glance, to the lingering gaze of lovers, a look can mean many things. But the eye does not work alone—what can be seen is directly impacted by the ideologies that influence interpretation, the time and space of its origin, and the genre of its capture. But it is only later, through post‐modern eyes, that the image finally falls victim to its subjective (and discursive) stance and can be thus rendered obsolete. As such, the work of the eye far exceeds literal notions of visuality. These same tensions are evident in the work of the early Bakhtin Circle (1917–1923) through their engagement with neo‐Kantism, Russian formalism, phenomenology and Russian Avant‐Gardes. In this article the art of seeing is reconciled in educational practice for the early years as a relational event through Goethian‐inspired interpretations of visual surplus and aesthetics. Through this lens seeing is brought to life as an encounter of authorship—implicating the ‘I’—as a potential relationship of meaning and accountability at the centre of visuality. 相似文献
17.
Our project is intended to supplement and extend research that emphasizes how the rhetoric informing the euthanasia debate admits a call of conscience and how this call would have us act heroically as we acknowledge what is arguably some particular truth that is at work in the debate (e.g., only God has the right to take a life). The relationship between conscience, acknowledgment, heroism, truth and rhetoric, we submit, presupposes the workings of our metaphysical desire for perfection—a desire that is definitely on hand when debating issues of the “good life” and the “good death.” The relationship constitutes a rhetoric of perfection that plays an essential role in the euthanasia debate as a whole. Such a rhetoric lies at the heart of the recent and much publicized case of Terri Schiavo—a young woman who lived in a persistent vegetative state for 15 years before she was allowed to die the “dignified” death that she supposedly wanted all along. 相似文献
18.
With concern to critical pedagogy, the concept of love is fairly frequently (ab)used, yet under-theorized. In this exploratory study, I ask: How does a critical pedagogy of love—or critical pedagogical love—look, sound, and feel? Regarding feeling, how does a critical pedagogue engage the sensations of pleasure attendant to love? Lastly, how does the pedagogue invite love and pleasure into the pain-filled field of urban teacher education? Using Black feminist theorizing of love as an analytic filter, I investigate a university-based urban teacher educator’s navigation of the nexus of love, pleasure, and critical (specifically, antiracist) pedagogy. Extrapolating from the resultant narrative portrait, I consider the affordances of a critical pedagogy of love that accesses embodied pleasure, emphasizing how such a pedagogy might present racially marginalized persons—particularly urban teacher educators of Color—with opportunities for reprieve from the suffering that characterizes many of our experiences with/in teacher education.
相似文献19.
Cynthia B. Dillard 《Educational Studies A Journal of the American Educational Studies Association》2016,52(3):201-215
Since our brutal arrival on America's shores through the transatlantic slave trade, Black people have understood and experienced constant and continual oppression, in the US context and around the globe. The recent deaths of unarmed Trayvon Martin and Sandra Bland at the hands of the police are flashpoints and exemplars of such hatred—and the call of Black lives matter a resistant declaration of love, an act of sovereignty in a time of siege. In this article, I explore how, in Black history and contemporary times of escalating violence against our bodies, minds, and spirits worldwide, Blacks in diaspora and on the continent are still here. Utilizing three stories of Black women's powerful declarations of love and sovereignty (that is how Black women's lives matter) moves us toward a place where all lives matter. For those in educational studies who seek to center our work in spaces that embody and produce diversity, equity, and justice, recognizing and truly hearing these declarations of love and sovereignty, that is how Black women's lives matter, moves us toward a place where all lives matter. 相似文献
20.
John Foster 《课程研究杂志》2013,45(3):383-402
Learning is important to sustainability—but how? On the dominant sustainable development picture, various kinds of learning are seen as instrumental to one’s behaving responsibly towards future generations, within a framework of present actions and ecological consequences. This whole picture of future‐oriented responsibility is radically flawed, fundamentally misrepresenting our creative engagement in change. It grossly exaggerates our powers to predict and control and licenses an endemic bad faith in the construction of sustainability goals supposedly derived from obligations to the future. This process is not only the opposite of genuine learning, but is very likely to ensure practical failure. In contrast, a model of ecological responsibility that might work will have learning not as a subsidiary and instrumental feature, but right at its core. The only way in which one really comes up against the constraint of the future is by acknowledging the demands of active learning—critical self‐awareness, exploratory‐creative commitment, and a robust tolerance for uncertainty—as virtues. The paper develops this account of the learning virtues in detail, and shows how embodying their practice across all our institutions and activities constitutes the only kind of responsibility to the future which we can genuinely exercise. 相似文献