The new devices and connection networks of the digital context allow new forms of interactions and perception of the world.In view of this situation,an idea of sociability as well as notions that permeate can be revis...The new devices and connection networks of the digital context allow new forms of interactions and perception of the world.In view of this situation,an idea of sociability as well as notions that permeate can be revisited.In this paper,we intend to talk about the constitution of identity in view of the complexities of the new forms of social interactions mediated by digital devices.Among the results,we have that communication technologies can be thought from three conceptual tools:an idea of“technologies of the self”by Michel Foucault,a notion of“expanded identity”by Rachel Sánchez and a notion of“galaxy”by Marshall McLuhan.The new communication technologies are also called by Foucault of“technologies of the self”,since they participate in conflicts and complementarities in the construction of the self;these technologies allow a constitution of an“expanded identity”,which concerns the expansion of technological devices and digital environments of social connectivity on the Internet;finally,these technologies can be thought of as an“era”or“galaxy”of McLuhan,marked by the appearance of electronic media and a global village characterized by the suppression of borders and the instantaneous transmission of knowledge.The use of electronic and digital means,in addition to revolutionizing communication,implies a new constitution of identity that occurs in a wide spectrum of borders,diversity and plurality.展开更多
The purpose of this paper is to show that autobiographical works like Gabrielle Roy＇s Enchantment and Sorrow （1988） and R6gine Robin＇s La Qudbdcoite （1983）, do not succeed in anchoring the self and eliminating p...The purpose of this paper is to show that autobiographical works like Gabrielle Roy＇s Enchantment and Sorrow （1988） and R6gine Robin＇s La Qudbdcoite （1983）, do not succeed in anchoring the self and eliminating past traumatic experiences. These writers realize that they cannot reincarnate their former ＇T＇ as time has passed and their lives have changed. The self does not let itself be reduced to a definite being but on the contrary mirrors itsef in all its surroundings. Writing the fragmentation of the self makes these authobiographies appear on one hand, fictional as the ＂I＂ always eludes itself. But on the other hand, they best describe the postmodern ＇T＇ who is conscious of the permeability of one＇s own self as well inwards by the influences, the collages of others on the Self as outwards by the projection of the self onto others, like rhizome connecting to others and forming a web of exchanges like in cyberspace展开更多
Purpose:This study re-examines the relationship between jiao(lit.teaching)and xue(lit.learning)—the foundational education concepts in the traditional Chinese cultural contextto enlighten our contemporary understandi...Purpose:This study re-examines the relationship between jiao(lit.teaching)and xue(lit.learning)—the foundational education concepts in the traditional Chinese cultural contextto enlighten our contemporary understandings of education and educational research.Design/Approach/Methods:This study first lays its foundation on an etymological investigation.It then integrates two mutually connected approaches-the classics and the self as method-to present a comprehensive analysis.Finally,it critically reviews the methodology used in this study.Findings:The interdependency of xue and jiao has an etymological foundation,supported by canon-ical doctrines and verified by individualized experiences.The interpretation of xue as xiao(to imitate)describes the origin and process of education in which the junior imitated and followed the elder,while the extended interpretation of xue as jue(to awaken)stresses the effects and functions of edu-cation.In the classical Chinese context,greater significance was placed on xue the keyword concur-rently connoting the meaning of teaching and learning in the modern sense.It is misleading to narrowly render the originally meaningful word group xuexi as learning in modern English.展开更多
文摘The new devices and connection networks of the digital context allow new forms of interactions and perception of the world.In view of this situation,an idea of sociability as well as notions that permeate can be revisited.In this paper,we intend to talk about the constitution of identity in view of the complexities of the new forms of social interactions mediated by digital devices.Among the results,we have that communication technologies can be thought from three conceptual tools:an idea of“technologies of the self”by Michel Foucault,a notion of“expanded identity”by Rachel Sánchez and a notion of“galaxy”by Marshall McLuhan.The new communication technologies are also called by Foucault of“technologies of the self”,since they participate in conflicts and complementarities in the construction of the self;these technologies allow a constitution of an“expanded identity”,which concerns the expansion of technological devices and digital environments of social connectivity on the Internet;finally,these technologies can be thought of as an“era”or“galaxy”of McLuhan,marked by the appearance of electronic media and a global village characterized by the suppression of borders and the instantaneous transmission of knowledge.The use of electronic and digital means,in addition to revolutionizing communication,implies a new constitution of identity that occurs in a wide spectrum of borders,diversity and plurality.
文摘The purpose of this paper is to show that autobiographical works like Gabrielle Roy＇s Enchantment and Sorrow （1988） and R6gine Robin＇s La Qudbdcoite （1983）, do not succeed in anchoring the self and eliminating past traumatic experiences. These writers realize that they cannot reincarnate their former ＇T＇ as time has passed and their lives have changed. The self does not let itself be reduced to a definite being but on the contrary mirrors itsef in all its surroundings. Writing the fragmentation of the self makes these authobiographies appear on one hand, fictional as the ＂I＂ always eludes itself. But on the other hand, they best describe the postmodern ＇T＇ who is conscious of the permeability of one＇s own self as well inwards by the influences, the collages of others on the Self as outwards by the projection of the self onto others, like rhizome connecting to others and forming a web of exchanges like in cyberspace
文摘Purpose:This study re-examines the relationship between jiao(lit.teaching)and xue(lit.learning)—the foundational education concepts in the traditional Chinese cultural contextto enlighten our contemporary understandings of education and educational research.Design/Approach/Methods:This study first lays its foundation on an etymological investigation.It then integrates two mutually connected approaches-the classics and the self as method-to present a comprehensive analysis.Finally,it critically reviews the methodology used in this study.Findings:The interdependency of xue and jiao has an etymological foundation,supported by canon-ical doctrines and verified by individualized experiences.The interpretation of xue as xiao(to imitate)describes the origin and process of education in which the junior imitated and followed the elder,while the extended interpretation of xue as jue(to awaken)stresses the effects and functions of edu-cation.In the classical Chinese context,greater significance was placed on xue the keyword concur-rently connoting the meaning of teaching and learning in the modern sense.It is misleading to narrowly render the originally meaningful word group xuexi as learning in modern English.
