共查询到19条相似文献，搜索用时 203 毫秒
1.
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
2.
当代世界正在经历世界主义思想的回归,西方学术界出现世界主义研究热潮。与古代世界主义和近代世界主义不同,当代世界主义具有多种思想形态。虽然难以厘定绝对清晰的理论界限,但是在总体上,当代世界主义的主要思想形态可以分为伦理世界主义、道德世界主义、法律世界主义、制度世界主义、政治世界主义、正义世界主义和文化世界主义,每种思想形态皆有温和与激进之分。当代世界主义各主要思想形态共同的理念基础是道德世界主义,价值基础是普遍人权。 相似文献
3.
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
4.
在反思和承接古典社会理论家现代性思想基础上,吉登斯重构现代性理论框架,提出现代性的全球化维度,由此奠定其世界主义思想的理论基点,发展出全球世界主义秩序这一宏大理论图景。全球世界主义秩序理论是一项系统工程,可从社会日常生活和个体的转型、民族国家的重新定位以及全球治理的变革三个层面进行把握。吉登斯的世界主义思想典型地体现了一种"乌托邦现实主义"态度,在今天具有难得的政策启示意义,当然也不可避免存在不足。 相似文献
5.
爱国主义与世界主义之间通常被认为存在一种张力,实际上,某种版本的爱国主义和某种版本的世界主义之间存在相容的可能性。“正义的爱国主义”这一温和爱国主义与“道德世界主义”这一温和世界主义可以相容。以正义的爱国主义来探讨爱国主义和世界主义如何相容这一问题,并不意味着公民会对其他拥有类似特征的国家产生爱国之情。世界主义为爱国主义提供了一种约束边界,一旦背景性正义得到了满足,爱国主义的偏袒就没有被拒绝的恰当理由,同时,世界主义的实践也应当受到爱国主义的约束。 相似文献
6.
世界观是人类对整个世界的总体认识和评价。世界主义是文化世界观的一个体现。世界主义具有深厚的内涵,对当代中国文化的创新与输出具有积极的现实价值。世界主义既注重普适性的伦理意义,又注重差异性的思想意义,因而是一种文化世界主义。世界主义是世界化的基本观念,世界化以其鲜明的现实性和人类性成为超越全球化的有益方向。文化的世界观、世界主义、世界化构成当代文化发展的整体视野,其当代价值实践也将有力地促进世界文化的发展和人类精神生态的营建。 相似文献
7.
张永义 《河南师范大学学报(哲学社会科学版)》2013,40(4):23-26
联合国集体安全面临着因其自身所具有的世界主义伦理而衍生的种种困境。联合国集体安全的世界主义伦理建构受到主权国家体系的挑战,这一基本事实左右着联合国集体安全的世界主义实践程度,并与超国家体系的道德诉求形成张力;当今仍具无政府状态背景的现实主义国际政治伦理对联合国集体安全的世界主义伦理建构形成了相当程度的制约,世界主义伦理的跨国价值观与现实主义伦理的国家价值观之间存在着国际政治伦理冲突;联合国集体安全世界主义伦理的普遍主义基础与国际社会现实状况的特殊主义基础之间包含着深刻的价值矛盾。 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.
随着人类迈进全球化时代,世界主义的理想与国家主义的现实之间构成了一种矛盾和张力。在现代民族国家建构过程中,与国家主义政治观相呼应,国家主义的教育理念以培养公民的民族意识和爱国主义精神为第一要义;而比国家主义发源更早的世界主义理念折射在教育中,体现为一种自由主义教育传统和对世界公民的诉求。全球化时代的公民教育要超越并整合国家主义和世界主义,致力于公民的全球化知识、技能和价值观的培养,培养具有全球意识的公民。 相似文献
10.
戴颖洁 《江苏广播电视大学学报》2014,(6):78-80
全球化构建了媒体城邦这一公共空间,也带来了媒介伦理和实践的日益复杂化。媒介已然成为组建全球道德秩序的一个重要部分。以倡导多元主义的世界主义作为媒体城邦的主导原则,通过与他者对话这一实践途径,重建全球化背景下的媒介伦理。 相似文献
11.
Susan VanZanten 《Christian Higher Education》2015,14(1-2):40-51
What might globalization and the demographic shift in Christianity mean for faculty development programs? What faculty members need most is the ability to imagine globalization as Christians. This article surveys and critiques the most powerful and persistent accounts in the current contest of narratives within the field of global education. These are national security, economic success, missionary or humanitarian impact, and cultural appreciation. Each of these has constructive elements, but all are liable to reductionism and narcissism.Christian global education needs a different narrative: Christian cosmopolitanism. Cosmopolitanism is the idea that all human beings belong to a single world community. Christianity grounds cosmopolitanism in the belief that all human beings share an identity as special creations of God, formed in God's image to be God's children. Humans are also created to dwell in relationship with each other. This narrative framework helps Christian learners unmask their cultural assumptions and see how even their Christian faith has been colored by such assumptions. Cosmopolitanism helps them work through their cultural limits and gain an appreciation of the contributions of many cultures, including what it means to be a Christian.The article suggests four ways to build Christian cosmopolitanism via faculty development: sharing stories about cross-cultural encounters and how they induced fresh learning; generating new encounters via traveling seminars; convening reading groups that address issues of cosmopolitan identity, global Christianity, and human connection; and creating new campus events and liturgies to enact commitment to Christian cosmopolitanism. 相似文献
12.
《British Journal of Educational Studies》2012,60(3):227-242
ABSTRACT Cosmopolitanism has become an influential theory in both political and, increasingly, educational discourse. In simple terms cosmopolitanism can be understood as a response to the globalised and diverse world in which we live. Diverse in nature, cosmopolitan ideas come in many forms. The focus here is on what have been termed ‘strong’ ethical forms of cosmopolitanism; that is, positions which conceptualise moral bonds and obligations as resulting from a shared, common humanity. The view that pupils should be taught that all human beings are equal and, crucially, that this entails a responsibility to take action when human equity is challenged or transgressed, is finding increasing expression within educational literature. The suggestion explored here is that strong forms of ethical cosmopolitanism are limited in ways which seriously restrict their educational worth. In the final section, it is argued that forms of cultural and political cosmopolitanism (which are part of the lived experiences of intra- and supra-national citizenship) are best responded to by developing the requisite virtues in pupils to engage with diverse and dialogic communities. 相似文献
13.
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
14.
ABSTRACT Cosmopolitanism and its application for education in western societies has been well examined. Yet cosmopolitanism in society and in education has not been systematically explored in many Asian societies. Facing a large number of people from diverse backgrounds, the society and its education system in Hong Kong are troubled by issues similar to those found in western postindustrial societies, related to cultural and national belonging and identity. Prejudice and racism towards ethnic minorities – particularly those from South Asia and Africa, is quite common. Additionally, animosity and hostility to mainland Chinese newcomers has increased and intensified in the context of Hong Kong’s “repoliticization” after its 1997 handover. This article aims to explore how cosmopolitanism is understood, valued, and approached in Hong Kong education. We start by exploring the role of decolonization and nationalization in political education in Hong Kong. We then discuss cosmopolitanism, and consider how it impacts particular social and educational issues in Hong Kong. We also provide an analysis of discourses on cosmopolitanism taken from Hong Kong General Studies and History textbooks, to identify challenges faced in facilitating cosmopolitan values, a balance of identities, and global citizenship in Hong Kong education. 相似文献
15.
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
16.
Mousumi Mukherjee 《Asia Pacific Journal of Education》2020,40(1):49-60
ABSTRACT Cosmopolitanism is often seen as a western concept associated with liberal individualistic values. It is also associated mostly with the urban educated middle-class. However, cosmopolitan thinking has been also prevalent in the East. Scholars in the twenty-first century are increasingly arguing that, there are multiple ways of thinking about cosmopolitanism originating from different regions of the world. Among Eastern thinkers, Rabindranath Tagore from colonial British India has been considered by many as one of the most cosmopolitan thinkers. The uniqueness about Tagore’s cosmopolitanism is that, it did not uproot him from his rural Bengali roots and sense of ethnic identity. He was very much a “rooted-cosmopolitan”. In his book, ‘Cosmopolitanism: Ethics in a world of strangers’, Kwame Anthony Appaiah had agued that, a “rooted cosmopolitan” is someone who was rooted in his own cultural context while having an open-mind to feel literally at home in the world. This article draws on archival research at Rabindra Bhawan in Shantiniketan and University of Illinois, Urbana-Champaign Library archives to further this argument and demonstrates how Tagore’s school and university were built drawing on his “rooted cosmopolitan” ideals and international mindedness. In conclusion, this article highlights some of the challenges of sustaining the reformist educational institutions led by Tagore’s unique personality traits, social and pedagogic reform movements in the nineteenth century and early twentieth century colonial British India. 相似文献
17.
In this review essay, Mark Brenneman and Frank Margonis address three recent book‐length contributions to the ongoing discussion around cosmopolitanism and educational thought: Mark Olssen's Liberalism, Neoliberalism, Social Democracy: Thin Communitarian Perspectives on Political Philosophy and Education, Sharon Todd's Toward an Imperfect Education: Facing Humanity, Rethinking Cosmopolitanism, and Ilan Gur‐Ze’ev's Beyond the Modern‐Postmodern Struggle in Education: Toward Counter‐Education and Enduring Improvisation. Brenneman and Margonis argue that these contributions exhibit a marked disenchantment with Enlightenment conceptions of human possibilities as these inform concrete recommendations in the field of the philosophy of education. All three books call for a rethinking of modernist categories in educational thought, a call that is supported by the authors' respective distrust and ultimate disenchantment with the residual presence of ideas of human perfectibility harbored in the philosophical categories that animate discussions in multicultural, liberal, neoliberal, and postmodern educational discussion. Brenneman and Margonis argue that each of these books theorizes from its own respective regionally specific circumstances, and they therefore prove valuable to philosophers of education who struggle toward their own local responses to human difference and the pedagogical possibilities of educational relations. 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.
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