从《建国诠真》看徐树铮的政治思想

《建国诠真》是徐树铮于1921年撰写的一本政论性著作。文章以《建国诠真》一书的主要内容为载体,分析了徐树铮政治思想的主要内容及基本特征,进而对这位历史人物作出评价。     

The Effects of Contingent Caregiver Imitation of Infant Vocalizations: a Comparison of Multiple Caregivers

The present study replicated and extended the Pelaez et al. (Journal of Applied Behavior Analysis 44:33–40, 2011) study, which examined the reinforcing effects of mothers’ contingent imitation of their infants’ vocalizations. Three infants aged 7–12 months who could vocalize sounds but not words participated with two caregivers for each infant (i.e., triads). During the intervention phase, the caregivers were asked to immediately imitate all vocalizations emitted by the child for a 3-min period. During the yoked control phase, the caregivers listened to an audio recording from the preceding condition and provided vocalizations non-contingently on the infants’ responses. The procedures yielded different results across participants; one infant emitted a higher frequency of vocalizations during the contingent imitation phases over the control phases, and the other two infants showed higher rates of responding during the control phases. However, all infants emitted more imitative return vocalizations during contingent reinforcement conditions compared with the yoked control condition.     

以儒释伊和以伊释儒的有机结合——对王岱舆以儒诠经思想的一种理解

以儒释伊表现在三个方面:一是使用了宋儒的语词和概念;二是在一定程度上吸取了这些语词和概念所表达的思想内涵;三是这些语词、概念及其所表达的思想内涵使伊斯兰教哲学被深深地打上了儒家思想的印记。以伊释儒也包括三个方面:一是对其所借用的儒学概念范畴的思想内涵进行改造;二是这种改造基于伊儒双方共同关心的问题和儒学本身存在的问题;三是这种改造为儒学的发展提供了可资借鉴的思想资源。对伊斯兰教的立场坚定不移,对伊儒思想的异同严格区分,对儒学面对的问题适度同情,对儒学的整体思想全面观照,则是王岱舆将这两个方面有机结合起来的方法。     

Recognizing Emotions in a Foreign Language

Expressions of basic emotions (joy, sadness, anger, fear, disgust) can be recognized pan-culturally from the face and it is assumed that these emotions can be recognized from a speaker’s voice, regardless of an individual’s culture or linguistic ability. Here, we compared how monolingual speakers of Argentine Spanish recognize basic emotions from pseudo-utterances (“nonsense speech”) produced in their native language and in three foreign languages (English, German, Arabic). Results indicated that vocal expressions of basic emotions could be decoded in each language condition at accuracy levels exceeding chance, although Spanish listeners performed significantly better overall in their native language (“in-group advantage”). Our findings argue that the ability to understand vocally-expressed emotions in speech is partly independent of linguistic ability and involves universal principles, although this ability is also shaped by linguistic and cultural variables.

陆世仪的诗学思想与诗歌创作

陆世仪在诗学观念上主要继承的是儒家的诗教说，同时面对易代的社会环境，他又提倡孟子的知人论世说，强调借诗歌以“论人论世”，即注重诗歌抒发个人性情之真与记载社会时事的功能。这一诗歌阅读理论影响到陆世仪的诗歌创作，其诗前期主要表现了作为理学家的性情与学问，从而呈现出清新恬淡的诗歌风貌；晚年生活困顿，情感激烈，其诗歌则紧紧围绕自我人生之遭际与下层人民生活之痛苦而展开，呈现出沉痛隐微的风貌。易代之际的社会环境所造成的谐世与济世相交织的人生态度，也是形成其诗歌复杂面貌的原因。     

梦象与占梦:《左传》叙事的巫史文化因素解析

《左传》涉及梦的叙事共计29处,记梦是《左传》叙事的重要特色。《左传》的梦象以及巫史占梦,符合生活与事理逻辑,是对社会生活的虚幻反映和抽象玄思。有的梦象带有原型意象特征,是民族集体意识的表象。巫师的神秘释梦方式逐渐被史官的重人事重逻辑的释梦体系打破,反映《左传》叙事文化由巫到史的演变。     

梦想与现实--对《好人难寻》中主人公的解读

文章从梦想与现实的角度,对弗兰纳里·奥康纳小说<好人难寻>中的两个主人公老祖母与"不合时宜"进行了角色解读,展现了他们个人梦想与现实的冲突,进而反映了现代社会中梦想与现实的关系梦想与现实如两根矗立的石柱,彼此对立,彼此凝望.梦想衬出了现实的可悲,现实映出了梦想的可叹.     

“徼福於敝邑之社稷”训解辨正

在《左传》的“徼福於 (于 )NP”句式中 ,NP是施福者 ,而非受福者。因此“徼福於敝邑之社稷”的正确训解 ,应该是“向我国的社稷之神求福” ,而不是“求福给我国的社稷之神”     

也谈高师声乐教学中的集体课

当今高师的声乐教学在采用了多样化教学方法的同时,应在此基础上,明确不同层次的培养目标,提高综合教学质量。本文探讨了如何更加完善集体课教学方式的具体办法及如何有效的实施。     

“仁”的五种诠释

在仁学研究史上，关于“仁”的诠释主要出现过五种形式，即本体之仁：意味着“仁”是一种超越的，绝对的，无任何限制的终极存在，它是天地万物的终极根据和宇宙人生的价值根基；境界之仁：即彰显出一种人与天地万物一体相融的至东境界；人文之仁：“仁”体现对人自身地位和价值的肯定和重视，对人的尊严和权利的保护；生态之仁：展现人类世界与其他生命世界以及自然世界之间的本然和谐状态；贯通之仁：“仁”蕴涵着贯通天地万物，贯通物与我，贯通人与我的重要内涵。这五种诠释不仅丰富和发展了“仁”的内涵，也为诠释古代哲学范畴提供了宝贵经验。