Collateral Learning in Science: Students’ responses to a cross‐cultural unit of work

The purpose of this study was to investigate the nature of students’ responses to a cross‐cultural science unit entitled “Maintaining health.” The unit was designed to help students to build bridges between their traditional practices and beliefs and western science concepts. This paper reports students’ responses to a pre‐test and post‐test, and their reflections on their learning. The responses were analysed using the collateral learning model. There was evidence of parallel, dependent, and secured collateral learning. The implications for science teaching and for assessing science learning are discussed.     

Moving Bodies: Kenneth Burke at the Edges of Language

In 1923 the emerging Chinese advocates for the development of science successfully launched a war against the so‐called “metaphysical ghosts,” who believed that science was inadequate to address the fundamental questions of human life. An important and far‐reaching spiritual effect of this “holy war” was to give rise to an attitude of religious zealotry toward the worship of science in China, a nation that had not yet experienced the baptism of science in the early twentieth century. This essay explores one profound source of this spiritual appeal by examining the campaign for science in the context of the Chinese tradition of Dao‐discourse and by viewing this campaign as an estimable effort to maintain this sacred form of discourse. This approach has implications for an ignored study of the rhetoric of scientific popularization in a cross‐cultural context.     

郭店楚墓的年代与墓主新探

郭店楚墓的下葬年代,发掘者定为战国中期晚段,学界大多以此为出发点,去研究墓中竹简年代及墓主,然而这一前提并不正确。从器物形制特征等方面考察,应在战国晚期前段,即公元前299年至前278年间。墓主人决非陈良或环渊,从身分、下葬年代、竹简中反映的某些思想等角度看,他很可能是楚太子横之师慎到。     

Plain journalism: The maintenance of a “vocabulary of kinship” in an Amish newspaper

Media may serve as avenues for the expression of common ideals and values that help individuals place themselves in a community of like-minded people. Using Benedict Anderson’s notion of a mediated “vocabulary of kinship” that binds individuals together, this study illustrates the ways the very structure of media content can encourage feelings of commonality. The vehicle for this inquiry is The Budget, a weekly newspaper produced by and for a North American audience of Amish and Mennonite readers. The research suggests that structural aspects of dispatches in The Budget, such as conversational and intentionally informal writing styles, the encouragement of dialog, and use of particular dialects and phrases, reinforce values of familiarity and intimacy that are central to Amish and Mennonite culture.     

论白先勇宗教化的叙事策略

主要分析了白先勇宗教化的叙事策略。1、上帝的俯视。具体包括三种叙事视角,(1)圣子审视:在儿童视角的细节化、主观化基础上构筑圣子的神圣人格。(2)圣父期待:在圣父对人类命运的全知“叙述”和“展示”中期待建立终极的信仰。(3)圣灵评判:在对人物命运远距离地冷静观察后感悟圣灵的启示。2、天上人间的徘徊。白先勇的叙事结构就好像命运之神引领凡人在天上人间探寻生命的真谛,包括“人间———天上———超脱”模式和“人间———天上———人间”模式,背后的深层结构象征漂泊者寻求精神家园和心灵自由的艰难过程。     

明代风闻监察述论

明朝统治者往往根据封建政局的变化和统治的需要,时而鼓励科道官风闻言事,以收箝制大臣之利,时而又严禁风闻监察,以期杜绝诽谤诬陷之风。尽管风闻监察在明中后期弊窦丛生,但毕竟是封建君主专制制度使然。事实上,明代风闻监察确曾发挥过积极作用,尤其它所倡导的风闻后既需核实,又保护揭发者的一些做法,迄今仍值得借鉴。风闻监察所引起的弹劾权滥用的负面作用在明中后期是很大的。     

贾岛诗歌特色及其原因初探

中唐后期诗人贾岛的诗歌特色：取材取境多样化但仍嫌褊狭；诗重“苦吟”和精心锤炼;诗风本质上是平淡的；五律尤有特色。这种特色形成原因：中晚唐社会现实;美学理想的转变;贾岛自身经历;前辈诗人的垂范。     

绣屏上的白鸟与蝴蝶标本——简析张爱玲、李碧华小说之不同

张爱玲和李碧华是中国现当代文学史上的两朵奇葩,也是文学研究者不断研究的“传奇”,但长期以来研究者多侧重于两者共性的总结,而对其作品之间的差异却涉猎不足。有关作品中的人物命运,前者多写世俗生活中无奈地生,后者则写奇幻世界里惨烈地死;作家创作情感层面,前者趋冷,而后者趋热,等等。她们作品之间的诸多不同,其根源正在于两者在女性意识和宗教意识方面的差异。     

Childhood sexual abuse,mental health,and religion across the Jewish community

Current estimates of childhood sexual abuse among Jews in the United States are only available for females and do not include a spectrum of religiosity. We examined sexual abuse, mental health, and religion, in a religiously diverse sample of male and female Jewish adults from North America, using a novel methodology to minimize sampling/response biases. A total of 372 diversely religious Jews participated. Prevalence of any form of childhood sexual abuse was statistically equivalent to national rates, except that females reported less involuntary penetration (OR = 0.53). All Jewish religious groups reported equivalent levels of sexual abuse, except that history of involuntary penetration was greater among formerly (but not presently) Orthodox Jews (OR = 3.00). Across our sample, sexual abuse was associated with increased likelihood of psychiatric diagnosis (OR = 1.34), greater mental distress (F ranging from 2.99 to 9.08, p < .05 for all analyses), lower religious observance (F = 4.53, p = .03), and lower intrinsic religiosity (F = 4.85, p = .03). Further, across our sample we observed a moderate buffering effect of spiritual/religious factors against mental distress (ΔR² values ranging from 0.028 to 0.045, p <.01 for all analyses). Thus, we found childhood sexual abuse to occur across the spectrum of Jewish religious affiliation and greater prevalence among formerly Orthodox individuals. Furthermore, history of childhood sexual abuse was associated with greater risk for psychiatric distress and less religious involvement, however spiritual/religious engagement and belief appeared to facilitate resilience in the context of abuse.     

略论刘勰、钟嵘的“自然”论文学观

"自然"是中国古代文论中一个重要的范畴。在中国古代文论中存在着一种以"自然"为核心的文学观,系统体现在魏晋六朝《文心雕龙》、《诗品》两部鸿篇巨制中。刘勰以"自然之道"为基础,以"自然"为核心探讨了文学发生、文学创作以及文学风格等一系列重要问题,建立了相当系统化的"文道自然"观。钟嵘《诗品》则在诗歌理论上确立了"自然英旨"的审美标准,提倡"即是即目"的"直寻"创作方法,进一步促进了"自然"论文学观的确立,并对后世文论影响深远。