Although the goal of developing school students’ understanding of nature of science has long been advocated, there is still a lack of research that focuses on probing how science teachers, a kind of major stakeholder in NOS instruction, perceive the values of teaching NOS. Through semi-structured interviews, this study investigated the views of 15 Hong Kong in-service senior secondary science teachers about the values of teaching NOS. These values as perceived by the teachers fall into two types. The first type (...) is related to students’ learning of science in the classroom and involves: facilitating the study of subject knowledge, increasing the interest in learning science, supporting the conduct of scientific inquiry, meeting the needs of public examinations, and fulfilling the requirement of learning science. The second type goes beyond learning science and includes developing thinking skills, cultivating scientific ethics in students, and supporting the participation in public decisions on socioscientific issues. Although rich relationships were perceived by these teachers between NOS instruction and students’ learning of science, few values were stated from broad social and cultural perspectives. Suggestions are made about developing teachers’ views of the values of teaching NOS so as to influence their intention of teaching it. (shrink)

In the long 20th century, modern China experienced perhaps the world’s most radical and systematic secularization process and the decimation of traditional religious and ritual cultures. This article seeks to account for this experience by engaging with postcolonial theory, a body of discourse seldom found relevant to China Studies. The article attempts a two-pronged critique of both state secularization and some aspects of existing Postcolonial Studies/theory. It shows the many ways in which nationalist elites in modern China unwittingly absorbed Western (...) Orientalist discourse even as their words and actions were ostensibly anti-colonial, and much of the article examines the consequences of this native Orientalism upon Chinese religiosities. Finally, the article suggests that one cannot discuss governmentality in modern China without understanding how it is intertwined with a sovereign power that is both archaic and, at the same time, has experienced renewal and expansion in modernity. (shrink)

This paper argues for the pragmatic construction of Confucian democracy by showing that Chinese philosophers who wish to see Confucianism flourish again as a positive dimension of Chinese civilization need to approach it pragmatically and democratically, otherwise their love of the past is at the expense of something else Confucius held in equal esteem, love of learning. Chinese philosophers who desire democracy for China would do well to learn from the earlier failures of the iconoclastic Westernizers, and realize that a (...) Chinese democracy cannot come about by ignoring or dismissing such an important part of China's history, its Confucian tradition. The best chances for democracy in China lie in transforming that tradition without destroying it. Eagerness to learn from others must be united with a proper appreciation of one's own past to nurture democracy as a way of life. (shrink)