语用失误对英语教学的启示

本文以JennyThomas的理论为依据,针对日常英语交际中经常出现的语用失误,进行了分析调查,阐明了语用失误的主要原因,研究出了一些对英语教学非常有用的方法,提出了在日常英语教学中怎样培养学生的语用能力的一些建议。     

从第二语言教学谈语言教学与文化的关系

汉外文化差异会直接影响对外汉语教学效果,因此语言教学必须与文化教学紧密结合,不可分割,否则会影响交际,甚至引起文化冲突。本文以汉俄两种语言对比为例,论述了汉外文化差异及其将文化导入语言教学的方法。     

知识产权保护与科技成果转化的冲突及其协调

知识产权保护与科技成果转化的冲突,是指对知识产权个人垄断权益的保护与其以实现社会整体利益为目标的科技成果转化之间的冲突,其本质是人为的社会体制与科技发展内在的客观规律之间的冲突;提高科技研发人员自身素质、强化企业技术创新能力、加强政策法律导向和市场调节作用等,是消除该类冲突的主要途径和措施.     

翻译与文化信息的传递

传递文化信息是翻译的首要任务 ,而文化信息可大体分为浓、淡两类。浓厚的文化信息在翻译中不宜浅化 ,但较淡的文化信息可相应虚化。虽不同的翻译目的能够导致不同的翻译行为 ,但为了使文化信息进行有效的传递 ,方法上宜在忠实原作原意的基础上 ,争取译出文字的表面文化信息。     

文化渗透法在日语教学中的应用

笔者对文化渗透方法的涵义进行了论述,而且将文化渗透法用于日语教学之中,通过在教学实践中的研究和探索,提出了在日语教学中应采用文化渗透法的具体实施步骤,既课堂教学分步实施及课外活动实施口语交流实践。     

文化全球化的挑战与跨世纪的中国文化战略

伴随经济全球化的进程,文化全球化对国家文化主权形成了挑战,并削弱了文化主权。中国应该建立跨世纪的文化战略,坚持文化的开放性与民族性的统一;捍卫文化主权与尊重世界文化的多样性的统一;发扬文化的人文精神与倡导大众文化的统一。在文化的良性互动中捍卫文化主权,维护国家利益,反对文化霸权主义和文化孤立主义。     

圣王·正统·神仙--论秦汉时期黄帝传说的政治文化内涵

秦汉时期的黄帝传说以黄帝的生平、功德、政事、世系为核心,构成了一个独特的文化系统.在黄帝传说中,圣王、正统、神仙三者被有机地联系在一起,体现了大一统政治所应遵循的基本政治原则:天人关系原则,政治道德原则,权力分配原则.依据黄帝传说所体现的政治原则和政治象征意义,秦汉时期的统治者和儒生、方士进行了积极的政治实践,促成了一种独特的政治文化模式的形成.     

Marital Conflict,Ineffective Parenting,and Children's and Adolescents' Maladjustment

Data from the 1988 National Survey on Families and Households were analyzed to examine the associations among marital conflict, ineffective parenting, and children's and adolescents' maladjustment. Parents' use of harsh discipline and low parental involvement helped explain the connection between marital conflict and children's maladjustment in children aged 2 through 11. Parent‐child conflict was measured only in families with a target teenager and also was a significant mediator. Although ineffective parenting explained part of the association between marital conflict and children's maladjustment, independent effects of marital conflict remained in families with target children aged 2 through 11 (but not for families with a teenager). With a few exceptions, this pattern of findings was consistent for mothers' and fathers' reports, for daughters and sons, for families with various ethnic backgrounds, and for families living in and out of poverty.     

On Masking and Revealing the Culture of the Cross-Culturalist

There is a gulf between the analytic and experiential aspects of cross-culturalists' functioning that is reflected in the split between explicit scientific rules for studying the culture of others, while following an informal oral tradition for considering our own cultural makeup. This article discusses both a possible strategy for correcting this situation and the barriers that are likely to prevent such a correction. Structured cultural self-study procedures are presented as a possible resource in the continuing development of graduate students and professionals, and these have already proven highly effective in teaching cross-cultural psychology to undergraduates. Fostering commitments to standardized self-study and to applications of experiential learning is currently not likely to flourish due to complex academic and epistemic traditions, discussed as six cultural self-masking factors. A specific self-study protocol is offered to provide a beginning point for generating improved reflexive methods and for individual trial use. Through disciplined reflexivity, benefits might emerge in the form of better bias control in research, enhanced external validity, and a new theory about the interplay of investigators' self-knowledge and the conduct of cross-cultural research.     

Towards a Cultural Analysis of the Modern Family: Beyond the Revisionist Paradigm in Japanese Family Studies

Under the influence of the "new history of the family" of the past few decades, a revisionist view of the "modern family" has emerged among family theorists in Japan. In spite of the significant merits of this new paradigm, I have argued that the failure of its proponents to address certain theoretical and presuppositional issues has discouraged a cultural analysis of the modern family. In recent years, one of the foremost theorists to attempt to bring cultural analysis fully into sociological discourse has been Jeffrey Alexander. I have drawn extensively on Alexander's discussion of Durkheim's later thought as the key to a cultural program in the field of sociology. In doing so, I have suggested that one effect of the transition to modern society is the sacralization of what Durkheim termed the "domestic order". Furthermore, in considering the mechanism by which the central emotional axis of the family comes to revolve around either the parent–child bond or the conjugal bond, I have postulated the existence of a "sacred" dyad—in the Durkheimian sense—within the family unit.