绿色出游,你我同行

<正>自然环境和人文环境是人类在与自然相处中或能动或被动作用的结果,对环境的保护程度标志着一个国家或地区的生态水平和文明程度。经过数千年的磨合,人类已经由疯狂地征服自然,转变为适应自然,谋求与自然和谐相处。一个国家或地区对自然和人文环境的高度关注,深刻地影响着其人民的思想和行为。为了进一步保护自然和人文环境,提高国民素质,我国在公民旅游方面提出了一些基本的行为规范。     

生态文明视野下中国环境伦理建设探微

生态文明是人类正在追求的新的发展高度和境界,体现着人类正沿着农业文明、工业文明的演进之路向着人类与自然真正和谐相处的目标迈进。环境伦理观照了人与自然环境相互关系的道德意义,关注了生态环境之于人类的全方位的价值,在本质上体现的是人类社会未来发展方向和生存态度与生存方式的重新而重要的选择。建设生态文明必然包括环境伦理的建设内容,中国的环境伦理建设问题需要从细微处加以关注和研究。     

古老的生态整体主义:一种生存的智慧

生态危机引发了人类对近代以来统领工业文明的主流思想的尖锐批评和深刻反思,生态整体主义就是其中最具震撼力的思想成果之一。主要代表思想包括利奥波德的"大地伦理学"、罗尔斯顿的"自然价值论"和阿伦·奈斯"深层生态学"。生态整体主义把人与自然作为一个整体来进行思考,基于生态学视角使人类认识到其生命的本源和在生物圈中找到并恪守自己的"生态位"。为了自然存在,为了人类生存,与自然保持和谐关系,是人类一种生存的智慧。     

《道家和平思想》

书中介绍了道家的无为、无争和贵柔、守雌,是非常典型的和平思想。老子理想的社会是一种自然的、自由的、自给自足的、静止的、小规模的和平社会。庄子则主张万物一齐的思想,提倡万物平等和谐相处。     

人与自然的和谐是生态文明建设的核心

生态文明是建立在人类文明发展史的基础上,并以人与自然的协调发展与可持续发展为核心的一种新的文明。人与自然和谐发展既是生态文明观的立足点,是生态文明建设的核心。生态文明的建设体现了人们尊重自然、利用自然、保护自然,与自然和谐相处的文明形态,是人类与自然之间建立的一种和谐、文明的关系。树立人与自然同存共荣的自然观,将极大地促进社会经济可持续发展。     

生态环境与人类健康之辨析

事实证明,生态环境恶化,会诱发人类许多疾病的产生,直接威胁到人类的健康。导致生态环境恶化的主要诱因是自然与人产生了冲突,造成生态危机。人类只有从深层次上重新认识和调整人与自然的关系,做到人与自然和谐相处,才能使人类健康得到保证。     

试论生态文明视域下贵州政治文明的构建

生态文明是人类正在建立的一种新的文明形态。它与自然和谐相处、互动发展的道德伦理,是一种依靠自然、利用自然而又保护自然的文明形态。贵州省在发展生态文明和生态现代化方面具有一定的基础,在加快生态文明和生态现代化建设,还应强调政治文明的构建,并且政治文明与生态文明是密切相关的。     

影视

正第三极简介《第三极》展现了不同的高原环境,孕育了怎样不同的生存方式。在高原的河流和巨型的峡谷里,人们如何获取食物和盐。在广袤的高寒草原上,藏羚羊与鹰,如何成为人类的伙伴。在高原上种植农作物,原本就是困难的,刚刚播下种子,就会有一种鹤来吃,人们并不生气,反而会感到满足……这里的人类把动物放在了与自己平等的位置,不管是一条狗,还是一头牛,他们会平等对待,因为没有这些动物,人类在高原根本无法生存。     

居住建筑的绿色发展理念与应用

绿色建筑是为了节省资源,保护环境,减少污染并在建筑物的整个生命周期中为人们提供有效、舒适和健康的空间利用,是与自然和谐相处的建筑。因此绿色建筑在现在以及未来的设计中至关重要。本文通过分析居住建筑的环境保护类建材和绿色设计两个方向的发展理念与应用,为居住建筑的绿色发展提供助力。     

关于构建中职院校和谐师生关系的几点思考

和谐师生关系就是师生在人格上是平等的、在交互活动中是民主的、在相处的氛围上是融洽的。我们要自觉提高自身修养、扩展知识视野、提高敬业精神、提升教育艺术,为和谐校园与和谐社会的创建做出自己应做的贡献。     

No Angst and All Play: Postmodernism and the Humanities

Abstract

There is widespread disagreement about Tocqueville's conception of human nature, some going so far as to say that Tocqueville possessed no unified conception of human nature at all. In this paper, I aim to provide the essential principles of Tocqueville's conception of human nature through an examination of the way in which he describes the power of human circumstances, such as physical environment, social state, and religion, to shape human character by extracting the principles underlying these transformations. There is no “natural man” or man “in the state of nature” but instead a set of psychic operations that reveal a picture of human nature in which human freedom, or the ability to initiate action in pursuit of important objects, lies at the heart of human life.     

GEOGRAPHY,ECOLOGY, DEMOCRACY*

Critical geography must go beyond the spaces of power to political ecology. Human activity is necessarily ecological, and so too are politics and democracy. Thus, the regulation of environmental contradictions raises fundamental issues of democratic politics and principles of social justice. The answers to environmental crises are not to be found in the state or the market, the two leviathans, but in the ability of humans to govern themselves democratically and justly in relation to the earth. Because landscape is the sedimented history of human transformations of nature, love of landscapes and their Otherness is a testing ground for a moral and democratic relation to nature.     

Reconnecting with nature: an ecofeminist view of environmental management

Current approaches to environmental management are critiqued as symptomatic of a capitalist system that rests on the appropriation and instrumental use of planetary resources. I argue that people need to find different ways of relating to our co‐members in the web of life. A set of ecofeminist philosophical principles is proposed on which to build that new relationship; the need to develop an ecocentric, as opposed to an anthropocentric, view whereby to be human is to be part of the more‐than‐human, the revaluation of epistemological frameworks to include what rationality currently denies and a focus on an ethic of care extended to the more‐than‐human as a moral imperative and as a call for action. These principles offer exciting possibilities to develop ecocentric connectivities within nature beyond the current limiting and damaging conceptions of environmental management.     

论新时代中国世界历史学话语体系的构建

世界历史学的话语体系蕴含在世界史的研究、编撰和教学之中,其实质是中国学者如何认识中国与世界的关系,如何界定人类历史的性质,如何阐明对人类社会发展演变的基本观点和判断,体现的是中国学者将世界历史理论化的途径,目的则在于实现自身的学术话语权。新的时代必然要求不断发展的话语体系,这就需要在唯物史观基本原理和新时代中国特色社会主义思想的指导下,梳理世界史话语体系建设的发展历程,进一步提炼世界史研究的核心概念、表述框架和阐述方式,彰显中国世界史研究和编撰的当代理论视角。从生产和交往两个基本概念进一步分析世界历史演化的内在动力,显然是其中一种可行的研究思路。通过生产和交往两种基本动力构建的分析框架,可以清楚地看到,中国特色社会主义建设事业不仅是中国历史连续性的自然体现,而且也是人类社会发展规律的具体表现。     

Writers and politics in West Germany

This article argues that Archibald Campbell's Necessity of Revelation (1739) can be viewed as the first application of the ‘science of human nature’, a characteristic branch of the Scottish Enlightenment, to the study of religious belief. Adopting Baconian and Newtonian methodological principles, Campbell set hypotheses, collected historical data, and inferred conclusions about the capabilities of human nature to come to fundamental religious ideas without the aid of revelation. He did so not only to reject the ‘deist’ position on the powers of unassisted human reason, associated with Matthew Tindal's Christianity as Old as the Creation (1730), but also to refute Campbell's conservative critics within the Church of Scotland who had earlier tried him for heresy. Campbell's example is that of a university professor using the experimental study of religion to defeat both radical freethinking and Calvinist orthodoxy. His work is another instance of the complicated relationship between science and religion within eighteenth-century Scotland.     

Cashing in on Cetourism: A Critical Ecological Engagement with Dominant E‐NGO Discourses on Whaling,Cetacean Conservation,and Whale Watching1

Abstract: This paper engages critically with the monolithic presentation of whale watching as the antithesis of whale hunting. It begins by tackling the reductive and homogenized portrayal of whale watching in mainstream environmental discourse as diametrically opposite to whale hunting and argues that such discourse likely obscures the existence of bad whale watching conduct. Next it reveals significant continuities between whale hunting and whale watching, especially the fetishized commoditization of cetaceans and the creation of a metabolic rift in human–cetacean relations. In both contexts nature is produced first and foremost according to capitalist principles, which problematizes the pervasive assumption that whale watching correlates primarily and directly with conservation. Finally, the paper examines two different business models and the production of distinct ecological and community development effects. The results of the comparison justify the need for more critical and effective environmental non‐governmental organization approaches to cetourism vis‐à‐vis nature conservation goals.     

从悖论浅议人地关系中的人性内涵

从哲学意义上说,不先研究人的秘密而想洞察自然的秘密那是根本不可能的。因此,有必要从人的"二律背反"本性内涵的表现出发去探寻人与地的关系。在探讨和分析了人地关系中人性内涵特征的基础上,从文化人与地的关系、人类自身的矛盾性、生存态度所决定的人性特征、忽略人性研究的严重后果等4个方面认知了人地关系中的人性内涵。最后在分析了技术与人性相互作用的前提下,指出了人性的本质内涵是内省式的"自己创造自己",而不是在对"地"的无限度索取中迷失自我,并提出人性内涵重新塑造和回归的设想。     

宋代礼治论

在宋代思想家的观念中,社会秩序的基本原则是以道德为基础并涵盖法律与宗教的礼,德礼与政刑是本末体用关系,内在的道德原则决定着外在的礼乐政刑。为政以礼的内涵是：以道德为内容,以教化为手段,培养百姓眼从尊卑贵贱的等级秩序、遵守法度禁令的自觉性,从而消除社会动乱的根源。而刑罚也是推行道德教化的强制性。段．宋儒以礼治本于人性、刑政出自德礼的思想重建了传统儒家礼治论的形上学基础。     

文化生态保护区建设的时间性和空间性研究

文化生态保护区建设是基于非物质文化遗产整体性特征,借鉴吸收西方文化生态学的理论,根据中国具体国情而实施的一项重要文化工程。对文化生态保护区建设的时间性和空间性予以综合探讨,既关乎学理,也是一个重要的现实实践问题。从时间性上来说,应尊重区域历史文化发展脉络、贴近民众当下生活,在当代生活时间中维护传统的连续性;从空间性上而言,应基于文化空间的完整性、行政管理的有效性而划定合理边界,并鼓励在维护文化特色的同时促进交流互鉴。文化生态保护的核心是人,文化生态保护区通过建设历史文化底蕴深厚、特色鲜明的自然人文空间,实现人与自然、人与社会、人与历史、人与自身关系的构建。     

论二程的历史哲学

理学奠基人程颢、程颐从“天理”的角度对历史重新进行了深邃的思考,他们将一种本位价值——道德价值置于一切人类价值之上,把一切历史活动都放到道义的审判台上加以考察,通过对中国历史的再解释以说明伦理价值的普遍性、绝对性和至上性。不论是对历史学基本性质的反思、对历史人物的评价还是对历史规律的探寻和历史动因的认知,其理论基点与归宿都是融摄伦理规范的宇宙本体——“天理”,展现出一种成熟的历史哲学理论所具有的完整性。