汉英成语互译的文化差异

汉英成语和习语大都具有鲜明的形象，若用来比喻事物，其表述过程往往带有浓郁的民族色彩、地方色彩、历史色彩和文化背景；在特定情况下，它们还与自然环境有直接的关系。因此，在互译时，应该充分考虑到这些因素，从而能够准确地表述和传递原意。     

EDUCATION AND THE LIMITS OF REASON: READING DOSTOEVSKY

Philosophers of education have had a longstanding interest in the nature and value of reason. Literature can provide an important source of insight in addressing questions in this area. One writer who is especially helpful in this regard is Fyodor Dostoevsky. In this essay Peter Roberts provides an educational reading of Dostoevsky's highly influential shorter novel, Notes from Underground. This novel was Dostoevsky's critical response to the emerging philosophy of rational egoism. In this close reading of Notes from Underground, Roberts compares rational egoism with neoliberalism, analyzes the experiences of the central character (the Underground Man), and considers the need for harmony in our educational development as reasoning, feeling, and willing beings.     

非物质文化遗产与文化生态建设

非物质文化遗产作为历史文化遗产的特质,既在于对人类历史文明的积淀,更在于它是未来文明的母体,孕育着未来文明的基因。人类非物质文化遗产的丰富和多样性充分地展现了“和而不同”的各种文化的生态统一。正是这些多样丰富的文化,成就了各自的文明进程,并共同造就了当代的世界文明。因此,作为人类文化的重要构成部分的非物质文化遗产,其认定和宣布不仅在于唤起人们对文化的抢救和保护意识,更重要的在于唤起人们的文化生态意识,从而进一步促进人类文化生态建设。     

翻译和差异性:因"异"而译

在翻译中,译者面对语言和文化的双重障碍,很难完美地再现原作的内容和风格.语言和文化的差异性造成了翻译之难,带来一定程度的不可译,即可译性限度.但是,正是因为这些差异性,才有翻译的必要.差异性是翻译的缘起,差异性不可避免,与翻译共生;翻译中要保持差异性,翻译的价值在于体现差异性;尊重语言差异性有利于吸收外语的长处,给本国语增添新的质素,扩大本国语的"界域",提高本国语的表现力;尊重文化差异性有利于不同文化间的交流、互补和融合,增强文化活力,发展文化多样性.     

RELIGIOUS PARTICULARISM AND CULTURAL PLURALISM: THE POSSIBLE CONTRIBUTION OF RELIGIOUS EDUCATION TO CANADIAN POLITICAL IDENTITY

Abstract

Multiculturalism is official Canadian policy. In the context of postmodernism, pluralism has taken on a sharper meaning, particularly with regard to identity. What can possibly unify a diverse nation like Canada? Does the separation of religion from public life make sense when cultural identity includes religious expression? Political unity, religious diversity, and the common search for and establishment of justice could become the essential building blocks toward an integral political unity. In particular, the celebration of religious diversity in Canada's schools could become a primary means of political unity as well as an essential means of unifying society. Five convictions are developed which help secure a new relationship among religious education, religious diversity, and political and societal unity.     

元顺帝妥欢贴睦尔的文化素养及其心态研究

元顺帝妥欢贴睦尔年幼时曾被贬居桂林,得以较多地接受汉化的教育和南方人环境的影响,为他后来在书画、学、工艺等方面取得较高的成就奠定了良好的基础,也养成了他较好的化心态。但是,作为元朝的最高统治,妥欢贴睦尔并未因此而改变其剥削阶级的本性,他在执政后期,“怠于政事,荒于游宴”,致使全国政治腐败,民族矛盾与阶级矛盾加剧,曾经盛极一时的元帝国终于在元末农民大起义的烈火中覆灭,而他本人也成了元朝的末代皇帝。     

华夏民族的爱神、美神崇拜

中国的性爱神与美神成为一而二、二而一的感性存在可以证明,在民族深层心理结构体系中。对于女性是的审美价值的评判是：爱与美同在,女神的爱与美代表着一种超功利的美学观念的发生。这种美学观念于不自觉中突破了弥漫四周的以男性为中心的语言符号的压迫,树立着爱与美之女神的不朽形象,左右着华夏民族“集体的梦”。女神所生发出来的女性精神及相应的女性崇拜的集体无意识倾向,可谓是人类命运史或文化史上的潜宗教。它化作“社会性的共同情感”潜伏在文学作品中。     

THE PEDAGOGY OF TECHNICAL HIGHER EDUCATION: ITS POSSIBILITIES AND LIMITS

The improvement of teaching and learning in university‐level education is of interest as well as importance to all concerned with problems in this domain. The following article, which analyses this issue in the context of technical higher education, was written for “Higher Education in Europe” by Professor Gheorghe Buzdugan, Head of the Department of the Strength of Materials, Polytechnic Institute of Bucharest. Professor Buzdugan is also a Member of the CEPES Advisory Committee.     

文化心理观：心理学观的检讨与重构

心理学观问题是理论心理学元理论的基本范畴，也是心理学发展、建设及未来走向的指南和航标。它构成了心理学家的视野，导致了他们能看到什么和看不到什么，以及容纳什么和排斥什么。心理学发展史上，有自然科学观、人文科学观、超科学观等观点或理念。文化心理学现在对上述心理学“现”批判性继承基础上，主张将心理学置于文化框架中，深入探讨文化心理观下的心理学研究对象、研究方式、研究者生存方式应有的内涵，扩展实证科学观的边界，从而为心理学带来更宽泛和更具深度的研究视野。     

歪脖文化特色动漫周边的开发与研究

中国近年来正在逐步加大力度发展文化产业,动漫周边作为一种新兴的文化产业,广受支持和鼓励。但是中国的动漫周边文化产业现阶段尚处于初级阶段,产品文化创意的需求和动漫市场的亮点需求明显欠佳,所以开发和研究这一新兴的创意歪脖风潮刻不容缓。歪脖文化特色动漫周边的开发与研究的方案有如下几种：开发目标受众群体分级;从平面直接到触手可及的周边产品产业的文化模式;推动歪脖文化特色动漫周边的开发产业化;逐步开发特色创意动漫周边产品等。以此促进新兴动漫周边产业化的迅速发展。     

儒家学说的文教力量

儒家学说一直被认为是中华文化的主流,代表华人的传统。因此,当社会出了问题,便归咎于儒家思想。百年来,儒学成为攻击摧毁的对象。其实魏晋以后,儒学对基层社会的影响有限,因此儒家不应负起社会封建腐败的全责,而蒙不美之名。作者认为,由孔、孟、荀集大成的儒家思想,经过历代官僚将之政治化、塾师将之教条化、学究将之支离化,再加上近世中外学者将之西方化,以致本来代表中华民族经验与智能的学说不断被消磨损耗,沦为难以理解难以实践的碎文剩义。本文首先列举论证,肯定正统儒家学说的现代意义,继而提出复兴儒学的具体方案,并倡议华人社会中有识之士,负起继往圣开绝学的使命:将优秀的中华文化重新定位,使世人研习之、认识之,为社会发展新的生命力;并使此一贯彻人本精神的深厚思想,得与西方哲学宗教分庭抗礼,推动新时代人类文明的进步。     

INTERROGATING THE TROPE OF THE DOOR IN MULTICULTURAL EDUCATION: FRAMING DIPLOMATIC RELATIONS TO INDIGENOUS POLITICAL AND LEGAL DIFFERENCE

In this essay Troy Richardson works to develop a conceptual framework and set of terms by which a diplomatic reception of different forms of law can be developed in multicultural education. Taking up the trope of the door in multiculturalist discourse as a site in which a welcoming of the difference of others is organized, Richardson interrogates the complex nature of receptivity to Indigenous customary law, in particular. He argues that, within this trope, a metonymic structure operates in relation to the deployment of “policy” that maintains a perspective of customary law as premodern and primitive. This structure leads to an impoverished set of terms and a lack of diplomacy toward difference. Richardson proceeds by considering the notion of extraterritoriality and the metonyms that organize Emmanuel Levinas's discourse of “doors” in conceptualizing a welcoming receptivity. The term “extraterritoriality” anticipates the law of the other as it approaches the door and implies a diplomatic moment of reception of such difference. Richardson concludes by highlighting Jacques Derrida's evaluation of Levinas's discourse of receptivity and by considering the possibilities for a diplomatic engagement with the laws of others toward a mutation in the current geopolitical moment.