汉语方言中儿化增音现象的成因探讨——以河北方言为例

汉语方言中的儿化增音现象,读音类型主要有两种:复辅音声母型或者是类似双音节型。所增加的音值也有两种情况:闪音或边音。如果结合河北方言中儿化增音成因的个案研究,同时结合与儿化相关的"儿"音值演变过程可以看到:(1)"儿"音在发展过程中,有一个读[lr]音的阶段,有些方言中的"儿化音",是读边音[lr]类的"儿"与前一音节的合音;(2)儿化后的增音,来源于合音时"儿"音的语音特征。     

谈汉语“上”一词的日语翻译

“上”这一汉字在中日文当中都被广泛使用,但可以说中文中“上”的语意及语用范围都超过了日语.本文以中日两国国语字典中对“上”一词的解释出发,寻找用例,分析这一词汇在中日两种语言使用当中语意的异同,探讨中文“上”在日语中的翻译.     

中药中活性物质单克隆抗体的制备及其免疫检测应用

中药活性成分检测是中药质量控制的关键环节,但中药中许多重要活性物质如甾体皂苷、多数三萜皂苷和大多数真菌中的多糖化合物光谱吸收只有弱的末端吸收甚至无特征紫外吸收,分析、检测比较困难.在单克隆抗体技术基础上的小分子化合物的免疫学检测可应用于这些活性成分化合物的快速检测以及研究其在体内的代谢和分布.该方法与传统检测方法相比,省时、便携、易操作,将在中药材标准研究上发挥更大的作用.     

中荷研究型大学教师信念类型与取向之比较——基于厦门大学与莱顿大学教师的问卷调查

由于教师对师生在教学过程中的角色和地位认识的差异,其信念在教师中心与学生中心间的取向也有所不同。对厦门大学和莱顿大学教师的问卷调查,结果显示:学生中心取向的多元信念系统是中荷研究型大学教师信念的特点。在中荷研究型大学教师中主要存在着五种类型的信念:知识型、结果型、能力型、兴趣型和价值型。两国教师在最强调以能力为导向的信念的同时,能力型、兴趣型以及价值型信念的均分都高于知识型和结果型。这说明两国教师都偏好学生中心的教学取向。但与荷兰教师相比,中国教师仍然十分重视学生能否学有所成。     

对外汉语口语教材编写与研究

文章概观新中国成立后出版的汉语口语教材及其研究,发现近60年特别是近30年来,汉语口语教材总的特点是总体数量迅速增长,各类教材比例不均,领域和地域针对性日渐增强,从单一重视语言知识到突出实用性交际;汉语口语教材的研究主要集中于语言的口语化、语言要素的编写顺序、语言内容的安排及运用等方面。文章在综述总结的基础上,对口语教材编写及研究提出了建议。     

《尔雅》讹脱补正举隅--兼谈版本校勘在文献学教学中的应用

原本《玉篇》部分抄本残卷中的书证、例证之于传世文献典籍的整理、校读具有重要价值。根据原本《玉篇》残卷所引《尔雅》这条书证材料,并以《名义》《玉篇》《切韵》《广韵》等传世字书、韵书为佐证,结合汉字俗写变异规律,考证出传世本《尔雅》“静也”条之“谥”即“”字之误。同时,在考辨传世本《尔雅》“静也”条之“谥”这一讹文的过程中,利用原本《玉篇》残卷引用《尔雅》的书证材料,校补了传世本《尔雅》的两处脱文。此种研究路径也可进一步佐证版本校勘在文献学教学中的重要作用。     

中国共产党民生理论的思想渊源、基本内涵及时代特色--基于以人为本的执政理念

中国共产党在继承马克思主义民生思想的基础上,吸收中国传统民生思想与民本理念的优秀成分,借鉴西方人本主义与人文精神的合理内核,与中国革命、建设和改革的民生建设实践相结合,逐步确立了以人为本为核心理念的、独具中国特色的民生理论体系。中国共产党民生理论体系经历了革命、建设和改革不同历史时期发展,形成了全心全意为人民服务的民生宗旨、全体人民共同富裕的民生目标、始终代表最广大人民群众根本利益的民生价值、以人为本全面发展的民生理念,具有深远的理论渊源、丰富的思想内容和鲜明的时代特征,充分体现了以人为本的执政理念,是马克思主义中国化的理论成果。     

浅议和顺旅缅侨商的儒商特点

从侨商这一独特群体的特征和其生存环境的相互作用为研究起点,以和顺的发展历史为研究对象,揭示了和顺华侨建设家乡,使原本蛮陬的家乡逐渐文明起来,进而名扬天下的艰辛历程。着重对和顺侨商的儒商特点进行研究,通过分析研究儒家思想和商业文化在和顺侨商身上的交汇融合来探求和顺侨商成功的秘诀所在。     

Xu Beihong and the New China: thoughts centered on the painting At the World Peace Congress

This essay analyses a politically tinged painting by Xu Beihong (1895–1953), a representative modern Chinese painter. He composed the work in 1949, just before the founding of the People’s Republic of China, or the New China. In this article’s discussion of the perplexing work, the author attempts to unveil Xu’s understanding of revolution and of the relationship between art and politics, in relation to his difficulties in exploring and practicing art in the early Republic period (1912–1949). Based on this, the author discusses the painter’s mindset in the social and political context of the New China. She also tries to reveal that Xu’s art practices were restrained by the realities he was in – a crucial point to understanding his achievements and predicaments. As an artist who resisted the western modernism in the course of modernization, and who idealistically pursued the highest good and beauty through “realist” approaches and historical expressions, Xu’s predicaments interestingly reflect the complicated relationship between art and revolution in China’s road to modernization, and provide a foundation for further explorations into the core issues and the particularity of modern Chinese paintings.     

Mandarin lessons: modernity,colonialism and Chinese cultural nationalism in the Dutch East Indies,c.1900s

The Chinese Association in the Dutch East Indies, known locally as the Tiong Hoa Hwe Koan (THHK) was first established in Batavia in 1900. A key objective of the THHK’s foundation was the creation of modern schools instructing in Mandarin for local Chinese students. At the turn of the 20th century, this odd choice of instructional language led to highly charged debates about languages, pedagogical efficacy, practicality, modernity-tradition and cultural authenticity. Using underutilized source materials in the local Malay-Hokkien vernacular, this article revisits these debates amongst the Chinese in the Dutch colony. This article interrogates the transparency of common ethnicity in analyses of Chinese nationalisms that developed outside of continental China. Drawing on the concept of “literary governance” as well as comparative work by scholars on Indian and continental Chinese nationalisms, it demonstrates the significance of the colonial context which provoked the THHK to adopt the vocabulary of modernity in reworking progressive ideas circulating in displaced Chinese nationalistic circles. Notwithstanding the THHK’s promotion of Mandarin, such reworking was accomplished through vigorous acts of transliteration and translation in the hybridized Malay-Hokkien vernacular. The THHK was hardly on the receiving end of nationalistic influences emanating from the proverbial China core but was an active agent in what has been described as a “global moment of Chinese nationalism.” The case of the THHK demonstrates the need for a finer understanding of multivalent histories of Chinese nationalisms as well as how these histories intersected with those of European colonialism in Southeast Asia.