英语世界化与跨文化交际教学

英语正随着经济的全球化而世界化。英语不再是英语国家人们之间进行交流的工具，而更多地成为非英语国家人们进行沟通的共用语言。英语在非英语国家的发展已经产生了许多带有浓厚地域特色的变体(国际变体)，这无疑将对今后英语的变化与发展以及跨化交际教学带来不可忽视的影响。     

跨文化交际与公外教师的文化素质

由于高科技的发展，世界经济的一体化，特别是我国加入WTO后，“跨化交际”更加显得突出和频繁，章论述了“跨化交际”在这种形势下的必要性，重要性，紧迫性，对在“跨化交际”中公外教师应有的化素质作了比较重要的探讨。     

大学英语教学与跨文化交际教学

本文论述了跨文化交际教学与英语教学的相互关系,阐析了跨文化交际教学在英语教学中的重要性,进而介绍了跨文化交际教学导入的基本原则、内容和方法。     

对外汉语教学初级阶段课堂语言的特点和组织原则

对外汉语教学是一种特殊的跨文化交际.对外汉语教学中的课堂语言是指对外汉语教师为了达到交际的目的,完成教学任务,对汉语作为第二语言的学习者在课堂上有意识使用的一种汉语自然语言的行业变体.这种特殊的课堂语言有其自身的特点,教师在教学中要树立课堂语言意识,遵循一定的组织原则,采取相应的语言策略,才能达到最佳教学效果.     

Integrating Northern Ireland: Cross‐group friendships in integrated and mixed schools

While Northern Ireland strives to build a shared society, the current reality is that everyday experiences are still shaped by division along ethno‐religious lines. This is particularly pronounced in the education system, where more than 92% of pupils attend separate schools. Within the predominantly separate education system, however, exists a small collection of schools which cater to a more heterogeneous pupil body and offer the opportunity for young people from both communities to meet and interact, and potentially develop cross‐group friendships. The present study compares the network‐based cross‐group friendships within two such school types; an integrated and a separate post‐primary school. These schools boast a distinct ethos yet they similarly enrol students from Catholic and Protestant backgrounds. Findings reveal that both schools show a high level of interconnection between pupils; however, the integrated school, with an ethos that openly supports social cohesion, shows a greater tendency towards cross‐group interactions and best friendships than those found within the separate school. In line with contact theory, these findings suggest that it may not be enough to simply create opportunities for intergroup contact but that optimal conditions, such as institutional support, may be a prerequisite for positive relationships to flourish. Implications for educational policies designed to promote greater cross‐community contact are discussed.     

跨文化交际中的中国式英语

社会的发展和科技的进步使世界各国的政治、经济和文化联系日趋紧密。人们之间的接触、交流也日渐频繁。世界似乎变得越来越小。作为“地球村”的成员们，不仅在政治、经济等方面逐渐相互影响，而企在文化领域又是率先有所反映，呈现出隔阂减小、双向影响渐大的趋势。语言作为文化载体，在文化交流不断加强的环境下，不可避免地产生了一些新问题。这是因为语言与文化的双向关系制约着文化空缺，因此，中国式英语亦就应运而生。正确认识中国式英语在跨文化交际中的作用和地位有利于促进各国之间的友好往来，同时也有利于促进世界经济的进一步发展和国际文化交流的不断加深。     

英汉社会称呼语对比研究

中国与西方不同的文化对汉英社会称呼语有很大影响。对比研究汉英社会称呼语的异同,既有利于人们了解社会称呼语所蕴涵的文化因素,也有利于英语教师改善针对称呼语的教学策略。     

专用英语教学应重视文化因素

专用英语是一种很有生命力的英语课程,其教学目标明确、针对性强、效果明显,受到广大EFL教师和学生的欢迎。专用英语的教学中出现的文化缺位现象与专用英语本身的特点及其研究者和教师的认识不足有关;专用英语教学应重视文化因素,切实提高学习者的跨文化能力。     

Privacy. An Intercultural Perspective

This paper deals with intercultural aspects of privacy, particularly with regard to differences between Japanese and Western conceptions. It starts with a reconstruction of the genealogy of Western subjectivity and human dignity as the basic assumptions underlying Western views on privacy. An analysis of the Western concept of informational privacy is presented. The Japanese topic of ‘‘denial of self” (Musi) as well as the concepts of Seken, Shakai and Ikai (as analyzed by the authors of the companion piece on privacy in Japan) give rise to intercultural comparisons. The paper addresses the question of privacy in cyberspace and mass media. Finally the question of freedom of speech is related to the Japanese concepts of Ohyake and Watakusi.     

Learning from Friends and Terminating Friendships: Retrieving Friendship as a Moral Educational Concept

In contrast to ancient times, friendship is rarely discussed nowadays as a resource in moral education. Even within Aristotle-inspired character education, where it could naturally claim pride of place, its coverage is miniscule compared, say, to that of the emulation of moral exemplars. The aim of the present article is to retrieve friendship as a moral educational concept: to explain how moral educational goals define and sustain deep friendships, and how the thorny issue of when friendships should be terminated is best understood in terms of considerations as to whether they have exhausted their educational potential. By arguing that education is the raison d'être of deep friendship, Kristján Kristjánsson shows how friendship is developmentally constituted and, in its most complete form as “character friendship,” educationally executed. There is no such thing as friendship per se, but rather friendship at a certain developmental niveau (or level), with its specific developmental assets and liabilities: qualitatively differentiated according to its educational affordances. While operating within a broad Aristotelian framework, Kristjánsson devotes two sections to charting the moral educational liabilities that may dissipate even the most complete friendships, a topic mostly overlooked by Aristotle himself.