Pragmatics of Self- and Other-Reference in Young Children

During the first years of life, children come to understand and talk about a self separate from others. This study examined self- and other-reference and communicative intents expressed by children and parents in dyadic interaction at 14, 20 and 32 months. Research questions included whether children's early use of self- and other-reference pronouns occurred for expression of particular communicative intents, how use changed with age, and whether parent and child pragmatic expressions of self and other were similar. Results showed that children's early explicit reference to self tended to take the form of I rather than me/my/mine, and was used primarily in making statements about their intended actions, in making requests or proposals to their parents and in stating propositions about the world around them. Children during this developmental period were only beginning to refer to the present other with the pronoun you and these instances occurred primarily in making requests or proposals. Despite age-related increases in pronominal forms and intents, a small set of intents continued to provide the context for most self- and other-reference pronouns. In the communicative contexts in which they explicitly refer to self and other, children did not appear to exclusively mirror those which were observed in parental speech.     

论行政行为补正制度

行政行为补正是行政主体在一定期限内对程序存在轻微瑕疵的行政行为进行的补救,通过补正使原来违法的行政行为成为合法行政行为并维持其法律效力。行政行为补正的理论依据有行政程序双重价值理论、信赖保护原则、公正与效率的价值目标三个方面。目前我国行政行为补正制度并不完善,有必要借鉴国外相关立法经验,构建我国统一的行政行为补正制度。     

延安整风精神的现实意义

延安整风在中国共产党历史上产生了及其深远的影响。新时期重提“整风精神”的目的是 ,按照改革开放和现代化建设对中国共产党提出的新要求 ,用“整风精神”解决党内存在的问题 ,树立党的良好形象。延安整风精神的现实意义在于继承和发扬延安整风的实事求是精神、反思精神和勇于创新精神。     

从语法角度看德语和英语中的间接祈使句

德、英语中的祈使句无论从祈使语气的强弱变换,还是从礼貌程度的高低调整都远远不能满足发话者对受话者实施祈使行为的需求,所以人们往往运用其他句式向对方发出祈使.本文从语法角度出发,在言语行为理论的层面上对疑问句、陈述句、感叹句以及缩略句等语法现象中的祈使意义进行分析,旨在加深领会间接言语行为理论,并运用理论指导交际实践.     

物权行为理论的再思考

物权行为是存在的 ,并具有法律行为和事实行为的双重性质。买卖中的物权行为是独立存在的 ,应从第三人的角度考察其无因性才能得出符合法理、情理的结论。善意取得制度和物权行为的无因性具有本质的一致性 ,功能也是互补的。不能以善意取得制度否定物权行为的无因性。     

被救助者失信行为的法律规制——以打破“救人反被诬陷”怪圈为中心

良好的人际关系和必要的信任心理既是社会运转的必然要求,更是构建和谐社会的核心内容。"救人反被诬陷"让人心寒,只会导致见死不救不断出现,并造成整个社会人际关系更加冷漠。打破"救人反被诬陷"的怪圈,不能一味责怪人心凉薄,也不能单纯诉诸道德感召。立法对被救助者失信行为的惩罚不力和司法对救助个案判决的失准是被救助者失信的重要原因。因此,应从立法和司法层面堵塞漏洞,通过立法加大对诬陷者的惩罚以矫正被救助者的失信行为,法院审理救助案件时应严格遵守举证规则,实现对救助者不被诬陷的权益保障,以营造一个有利于鼓励危难救助的安全社会环境。     

汉英语中不满言语行为的礼貌策略

以Leech的礼貌原则和Brown＆Levinson的面子理论为基础,依照Blum＆Kulka等学者对言语行为三层面的分析方法,对广义的汉英语不满言语行为进行了研究,提出了九种汉英不满言语行为使用的礼貌策略,并做了对比分析。     

Pierre Elliott Trudeau and Bill C-150: A Rational Approach to Homosexual Acts, 1968–69

Between 1968 and 1969, Canadian Prime Minister Pierre Elliott Trudeau sparked a controversy surrounding his liberal government's passage of Bill C-150, which not only decriminalized homosexual acts between consenting adults in private, but also polarized supporters of natural law and positive law. What tipped the balance in favor of a more secular analysis of homosexuality? In the post-World War II era, three events were particularly relevant to the successful passage of Bill C-150: the Kinsey (1948 Kinsey, A. C. 1948. Sexual behavior in the human male, Philadelphia: W.B. Sanders.  [Google Scholar]) studies, Britain's Wolfenden Report (1957), and the Supreme Court of Canada case Klippert v. The Queen (des Rivieres & Shipley, 1967 des Rivieres, F. and Shipley, M. 1967. “Canada law reports: The Supreme Court of Canada”. In Klippert v. The Queen, Ottawa: King's Printer.  [Google Scholar]). However, the Liberals, Conservatives, Social Credit Party, and the Ralliement Créditistes were all influenced by the social construction of inversion, openly expressing a Judeo-Christian natural law bias during Debates of the House of Commons (1968-69). Nonetheless, it was the Liberals that were identified as forces within Canadian politics that could separate legalism from moralism, even while retaining personal moral stances against homosexuals. It is this paradox that is often forgotten when discussing liberal policy in Canada during the late 1960s.     

柏拉图:可以到达的本体——重读《理想国》

柏拉图在《理想国》中谈论了他的治国理想。这些理想的实现既有理论上的支撑,又有具体的实施办法。在理论上,柏拉图以理式作为真的基础,以正义作为善的基本要义。在实践上,他认为人们应从小接受教育,作一个正义的人,培养良好的品性,高贵的灵魂。如果每个人都如此,城邦才能实现长治久安。人不实行正义,在灵魂转世之后,必受神的惩罚,神是保障正义得以行使的外在手段,同时神也是本源,它没有具体的形象。在柏拉图的意义上,理想国可以实现,本体可以到达。