刑事立法语言之概念分析

刑事立法语言是一种特殊的立法语言。首先,它是在民族共同语的基础上所形成的一种专门语言载体;其次,它是刑法典、单行刑法、附属刑法所使用的一种专门语言载体;第三,它表述刑事立法意图,以罪刑关系为核心;第四,刑事立法语言使用的主体是全国人民代表大会及其常务委员会;最后,它具有一定规则性。     

语言哲学与人和生活世界

语言是人类所特有的,语言是一种行为,语言和心灵、精神的关系密切,语言是一种关系、一种社会的技艺,谈论语言意义时不应忽视语言的人际性和行为性;所有过程、行为、事件都在世界中发生,语言不能脱离世界,语言和现实是从整体上相联系的。语言和人、语言和生活世界之间联系密切,语言哲学研究有必要回归人本身和生活世界。     

试论写作思维与语言的流变--写作思维理论研究系列之四

写作思维与语言的发展流向呈现出一种多变性 ,这主要表现在 :思维与语言并不是同步产生与发展的 ;没有语言的参与也能进行思维 ;两种不同存在形式的语言即“内部语言”和“外部语言”的互为转化。因此 ,在了解、掌握思维与语言 ,“内部语言”与“外部语言”的关系及其特殊性的基础上 ,应扩展思维空间 ,多途径进行思维与语言的训练 ,以提高写作能力     

汉英动物词语国俗语义的差异

汉、英两种语言中对应动物词语的国俗语义的差异有下列几种类型:国俗语义基本相同;国俗语义部分相同;国俗语义不同或截然相反;国俗语义只在一种语言中存在。分析汉英动物词语国俗语义的异同,对跨文化交际和语言理解能力的提高具有重要意义。     

论写作思维与语言的多变性

写作思维与语言的发展呈现出一种多变性 ,这主要表现在 :思维与语言并不是同步产生与发展的 ;没有语言的参与也能进行思维 ;两种不同存在形式的语言即“内部语言”和“外部语言”的互为转化。因此 ,在了解、掌握思维与语言 ,“内部语言”与“外部语言”的关系及其特殊性的基础上 ,应扩展思维空间 ,多途径进行思维与语言的训练 ,以提高写作能力     

英汉语篇连接定量对比研究

作为句际衔接手段,连接在英汉两种语言中都存在;其中转折在两种语言及其译文中出现的频率均高于其它三种;英汉两种语言使用连接手段存在差别,但是不大。     

论英汉两种语言中与动物相关的习语

论述了英汉两种语言中有关动物的习语所具有的不同褒贬含义、语体色彩及特定的文化内涵 ;分析了由于文化、历史、传统和现状的不同 ,使两种语言产生的深层次差异 ;提出了语言学习者在英汉语言学习过程中需要注意的问题     

借语言之思深入更深广的世界

"语言是什么?"人类很早就关注语言:语言是存在、语言是中介,语言及其理论的发展是有逻辑的.马克思主义认为语言是一种工具、是一种行为,具有认知、表达与交往功能;语言作为人同世界关系的中介,是有其本质和特征的,通过对语言的思考和运用,可以更深广地认识世界.     

试论编辑的语言修养

编辑是以语言运用为主要工作手段的一种职业。语言运用涉及语音学、词汇学、语法学、文字学、修辞学等语言学的各分支学科;此外,一种语言的运用必定要与使用该语言的民族的文化发生密切的联系,因此,编辑的文化底蕴就成为支撑其语言修养的重要依托。     

四川省少数民族的语言文字

我们的祖国,是一个多民族的国家。也 是一个多语言的地区。除汉语外,已初步确 定为独立语言的少数民族语言,就有八十多 种。这些语言分属汉藏、阿尔泰、南亚、南 岛、印欧五大语系。一般来说,一个民族说 一种语言;但也有一个民族说几种语言,或 几个民族说一种语言的情况。因之,民族和 语言二者并不是完全等同的。     

The Conceptual Contours of Sex in the Chinese Life Sciences: Zhu Xi (1899–1962), Hermaphroditism, and the Biological Discourse of Ci and Xiong, 1920–1950

This paper “maps” a number of trajectories through which the conceptual contours of sex could be traced in the bioscientific discourse of Republican China. Focusing on the writings of the embryologist Zhu Xi (1899–1962), I analyze the epistemic functionality of such biological terms as ci (“biological femaleness”) and xiong (“biological maleness”) that acquired an unprecedented scope of cultural discursiveness in China only alongside the arrival of Western biology, which replaced classical learning and natural studies as the authoritative field of inquiry about life. I first show that when Chinese scientists used these terms to describe the sex of biological species, they relied on an epistemological framework of visual knowledge that granted some foundational operative power to a signifying order in which one could know by seeing the differences between ci and xiong (and, ultimately, sexual differences). These two terms’ lexicality and indexicality thus mutually reinforced one another in the production of their semiotic possibilities and epistemo-logicality. I then show that while they adopted ci and xiong as the bioscientific synonyms of the more culturally anthropocentric words such as nü (woman) and nan (man), Chinese biologists also incorporated sophisticated biological theories of sex from Europe and North America, including the theories of “gynandromorphism” and “intersexuality.” The implicit and explicit figurations of hermaphroditism reveal the ways in which at the heart of the entire bioscientific discourse of ci and xiong resides its key conceptual anchor: the human–non-human divide.

重思 “解释世界” 与 “改变世界” 的经典命题

马克思 《关于费尔巴哈的提纲》 第十一条在学界引发了诸多争论, 其焦点在于如何理解 “哲 学家们” 的指涉对象、 马克思是否放弃 “解释世界” 的理论诉求以及 “解释世界” 与 “改变世界” 之间存 在何种关系的问题。 在笔者看来, 探讨 “哲学家们” 的指涉对象理应自觉置于马克思创作 《关于费尔巴哈 的提纲》 的学术背景和时代环境进行考察, 马克思视域中的 “哲学家们” 实际上具体指向某一类人; 在是 否放弃 “解释世界” 的诉求上, 马克思确实舍弃了哲学性质维度的 “解释世界”, 但并没有完全放弃哲学认 知意义上的 “解释世界”; 在 “解释世界” 与 “改变世界” 的关系上, 要结合马克思的思想发展进程以及哲 学观变革的意义予以整体审视。 在新的时代背景下, 重思 《关于费尔巴哈的提纲》 第十一条, 对继承与发 扬马克思的实践哲学精神及其价值旨趣具有重要意义。     

沈从文笔下“女学生”形象文化透视

“女学”、“女学生”是20世纪中国现代性话语体系的能指符码之一。作为“现代性”转喻象征的“女学生”,在沈从文的笔下成了现代性批判的指代,显示了中国妇女解放运动的男性本位特色。作为“他者”形象的女学生,在其听闻传播与成论生成的形式中寓含了其异己性与欲望化特征,在抽象与矛盾描写中显示了其客体化与对象性本质。“女学生”形象在沈从文笔下作为“第三方”话语谱系,折射着乡村对都市的想象、都市对乡村的影响,以及来自乡村、身居都市的作家回望自我与民族来处,对国民性、社会现代化进程的批判与反思。     

The Window of Ritual: Seeing the Intentions and Emotions of ‘Doing’ Gender

My goal in this paper is to revisit interaction ritual theory as a theoretical underpinning of West and Zimmerman’s ‘doing’ gender paradigm in order to develop a more nuanced understanding of what is taking place inside the interactions of men and women as they ‘do’ gender. Recent work in ritual theory, specifically the work of Bell (Ritual theory, ritual practice, 1992) and Collins (Interaction ritual chains, 2004) expands the role of the individual in the ritual process by conceptualizing ritual as a form of ‘practice’ that can be mobilized in the pursuit of emotional energy. Through the narratives of 24 married couples, I explore how domestic labor functions as an interaction ritual that is driven by ‘emotional energy’. This emotional energy shapes the localized intentions of men and women as they ‘do’ gender thus transforming gender into something that we ‘use’ as well as ‘do’. These emotions and intentions can be seen most clearly through a new ‘window’ of ritual.

Sinophiles and Sinophobes in Tokugawa Japan: Politics, Classicism, and Medicine During the Eighteenth Century 十八世紀在德川日本 "頌華者" 和 "貶華者" 的問題 – 以中醫及漢方為主

This article first reviews the political, economic, and cultural context within which Japanese during the Tokugawa era (1600–1866) mastered Kanbun 漢文 as their elite lingua franca. Sino-Japanese cultural exchanges were based on prestigious classical Chinese texts imported from Ming (1368–1644) and Qing (1644–1911) China via the controlled Ningbo-Nagasaki trade and Kanbun texts sent in the other direction, from Japan back to China. The role of Japanese Kanbun teachers in presenting language textbooks for instruction and the larger Japanese adaptation of Chinese studies in the eighteenth century is then contextualized within a new, socio-cultural framework to understand the local, regional, and urban role of the Confucian teacher–scholar in a rapidly changing Tokugawa society. The concluding part of the article is based on new research using rare Kanbun medical materials in the Fujikawa Bunko 富士川文庫 at Kyoto University, which show how some increasingly iconoclastic Japanese scholar–physicians (known as the Goiha 古醫派) appropriated the late Ming and early Qing revival of interest in ancient Chinese medicine rather than continue to follow more recent Song-Jin-Yuan 宋金元 medical practices (Goseiha 後世派) based on Song interpretations of the Huangdi neijing 黃帝內經 (Yellow Emperor’s inner classic). This group favored ancient treatment formulae and empirically based diagnoses, which drew on the Shanghan lun 傷寒論 (Treatise of Cold Damage Disorders) as a medical text and Zhang Zhongjing 張仲景 as a pioneering physician. Although many Japanese physicians favored Western medicine (transmitted via Dutch Learning 蘭學) over Chinese medicine in the mid-nineteenth century, most in the mid- and late-eighteenth century focused on mastering classical Chinese, and then Ming and Qing medical books entering Nagasaki from China. These new, critical currents of Chinese medicine in Japan provided the impetus later for growing Japanese interest in Dutch Learning and modern Western medicine.

Examining Sex Differences in the Use of Direct and Indirect Aggression

Direct and indirect aggressive behaviors were studied using surveys and interviews of students in two public schools. The variables of “sex-of-aggressor” and “sex-of-target” were included. Claims in previous research that girls engage in far more indirect aggression than boys are not supported. Further, it was found that girls are more likely to target the opposite sex with direct aggression than boys. This suggests more gender fluidity in the use of aggression by girls and adds to a growing body of research that dispels the notion that direct and indirect aggression can be neatly sorted into male and female categories of behavior.

Subjective Versus Objective Definitions of Homelessness: Are there Differences in Risk Factors among Heavy-Drinking Women?

Investigations with homeless populations have focused on those living on the streets or in shelters; few have examined phenomena based on respondents’ self-definitions as homeless or not. This investigation examined similarities and differences among risk factors (including mental health, substance abuse, religion/spirituality, social support, and risky sexual behaviors) using two definitions of homelessness: one where place of residence defined individuals as homeless (the ‘objective’ or traditional, definition) and another where respondents defined themselves as homeless (the ‘subjective’ definition). Data come from the baseline survey of the NIAAA-funded “Sister-to-Sister” study (n = 339) of heavy-drinking women. Subjectively defined homelessness was associated with higher rates of mental health and substance use disorders, lower rates of condom use, higher rates of trading sex for food, and less social support. Objectively defined homelessness was associated with higher rates of drinking in abandoned buildings, on the streets, and in public restrooms, more new sexual partners, and higher rates of trading sex for heroin and speedballs. Investigations failing to ask for subjective information may misattribute some factors to homelessness which may overestimate the effect of various factors on homelessness. Investigators should ask respondents to define their homelessness, or they lose an important dimension of the concept of homelessness.

载道、言志、缘情的变奏：古典文学批评框架下的新文学观念考察

文以载道、诗言志、诗缘情是中国古典文学批评的核心命题,从道、志、情的内涵来看,载道与缘情一者强调文学对“道”的无条件附属,一者强调文学对主观情感的抒发,构成了相互对立的两极,而诗言志观则是居于两者之间的一个较强包容性的命题。五四作家在社会启蒙与文学本体建构的双重考量下历史性地选择了“言志”的文学观念,一方面展开对“文以载道”与“诗缘情”观的双向批判,另一方面却又吊诡地徘徊于两者之间。“五四”后“言志派”开始了两个方向的分化,一是“志”的个性化色彩逐渐淡化从而走向“载道”;一是“志”的社会责任感消退,逐渐走向“缘情”。“言志派”的分化,是现代文学观念逐步多元化与现代文学学科发展的必然。     

“Grace Is Deceitful and Beauty Is Vain”: How Hassidic Women Cope with the Requirement of Shaving One’s Head and Wearing a Black Kerchief

Women’s modesty norms are often perceived as governing women’s bodies and as patriarchal oppression. This study challenges these perspectives, offering a deeper, multi-dimensional picture showing that the reality of the women’s life is much more complicated. The article chose to discuss aspects of modesty among women of one of the most extreme Jewish ultra-Orthodox groups, and in particular, to investigate how they experience an extremely demanding requirement—shaving off the hair on their head upon marriage and covering their head with a black kerchief. The findings show that there are a variety of voices among the women, ranging from the view that these practices are desirable, through the view that they empower the women, to the view that they damage one’s attractiveness and are quite painful.

The State of American Boyhood

The existence of a “boy crisis” in the United States is a topic of public policy debate. This study examines the state of American boyhood, using not only the commonly reviewed indicators of school achievement but also mental health, premature death, injury, delinquency, and arrests. Boys are in trouble in many areas: low rates of literacy, low grades and engagement in school, high dropout from school, and dramatically higher rates of placement in special education, suicide, premature death, injuries, and arrests. Girls, however, suffer from other problems, especially depression, suicidal ideation and attempts, and eating disorders, and are less likely to achieve at the very highest levels in mathematics and science. This study argues that both boys and girls suffer from characteristic problems, but the issues affecting boys are serious and neglected.