西方歌剧Leitmotif(主题)技巧的起源与发展

Leitmotif被广泛地运用在西方歌剧中并起着非常重要的作用。本文论述了leitmotif的起源与发展。早期Leitmotif它的特征是反复出现但是变化不多。后来韦伯发展了这一技巧。他不仅在leitmotif再现时增加了和声和节奏上的变化,而且还用leitmotif将歌剧各幕之间联系起来,起到了贯穿的作用。德国作曲家瓦格纳将leitmotif技巧的运用提到了最高的水平。瓦格纳创造性地将多个leitmotif交织在一起运用,形成一个大的音乐网。并用此网从始至终与剧情紧密配合,使其成为作品必不可少的主体。从而打破了歌剧原有的固定型式,为歌剧的发展写下了重要的一页。     

Two-stage U-statistics for Hypothesis Testing

Abstract.  A U -statistic is not easy to apply or cannot be applied in hypothesis testing when it is degenerate or has an indeterminate degeneracy under the null hypothesis. A class of two-stage U -statistics (TU-statistics) is proposed to remedy these drawbacks. Both the asymptotic distributions under the null and the alternative of TU-statistics are shown to have simple forms. When the degeneracy is indeterminate, the Pitman asymptotic relative efficiency of a TU-statistic dominates that of the incomplete U -statistics. If the kernel is degenerate under the null hypothesis but non-degenerate under the alternative, a TU-statistic is proved to be more powerful than its corresponding U -statistic. Applications to testing independence of paired angles in ecology and marine biology are given. Finally, a simulation study shows that a TU-statistic is more powerful than its corresponding incomplete U -statistic in almost all cases under two settings.     

Writing Experience: Does Ethnography Convey a Crisis of Representation,or an Ontological Break with the Everyday World?

L'auteur pose comme prémisse la «brisure ontologique», telle qu'imaginée par Alfred Schutz, qui sépare deux champs: le «monde des coassociés», dans lequel la réalité sociale est directement expérimentée en face à face avec le présent intense, et l'«univers des contemporanéités», dans lequel l'autre est représenté selon des «types». Il soutient que cette coupure constitue un véhicule incitant à présenter une méta‐exposition de revendications majeures problématisant l'autorité traditionnelle en ethnographie. À la lumière de cette brisure, les tentatives postmodernistes d'acquérir ou de conserver la compréhension ici et maintenant de la signification subjective, ou de la «voix» des ethnographies, ne forment que des impossibilités épistémologiques. L'auteur conclut que le privilège postmoderniste accordéà une «ethnographie naïve» insistant sur les processus «expérimentaux», «interprétatifs», «dialogiques» et «polyphoniques» ne peut remplir sa promesse sur le plan méthodologique, pas plus qu'il n'est adaptable à la brisure ontologique de Schutz sur le plan théorique. This paper is premised on the “ontological break” as coined by Alfred Schutz that disconnects two realms: the “world of consociates” where social reality is directly experienced face‐to‐face in the vivid present, and the “world of contemporaries” where the other is interpreted in terms of “types.” It is argued that this break is a suggestive vehicle for conducting a meta‐exposition of major claims which problematize the traditional authority of ethnography. In the light of the break, the postmodernist attempts to attain or retain the here‐and‐now understanding of subjective meaning, or “voice” in ethnographies are but epistemological impossibilities. It is concluded that the postmodernist privileging of a “naive ethnography” which emphasizes “experiential,”“interpretive,”“dialogical,” and “polyphonic” processes is neither able to deliver on its promise at the methodic level, nor amendable to Schutz's ontological break at the theoretical level.     

Measuring socioeconomic mortality differentials over time

Using 1973 Current Population Survey data matched to 1973-1978 Social Security mortality records, this study measures the relationship between the income and education of men and their subsequent mortality. The estimated relationships are compared with socioeconomic mortality differentials found by Kitagawa and Hauser in their study of 1960 census-death certificate matched data. The comparison suggests that there has been no improvement in the relative mortality experience of low socioeconomic status men. More generally, the article discusses how Social Security data could be used to monitor, on a continual basis, our progress toward eradicating significant mortality differentials in the United States.     

Knowledge is a Dangerous Thing: Authority Relations, Ideological Conservatism, and Creativity in Confucian-Heritage Cultures

Throughout history, the generation, exercise, and dissemination of knowledge are fraught with dangers, the root causes of which are traceable to the definition of authority relations. The authors compare Greek myths and Chinese legends, setting the stage for a metarelational analysis of authority relations between teacher and students and between scholar‐teachers and political rulers in Confucian‐heritage cultures. These two relations are rooted in ideological conservatism. They are related in a higher‐order relation or metarelation: Political control and the definition of the teacher‐student relationship reinforce each other in consolidating authoritarian values. Thus, ideological conservatism shapes educational philosophy and socialization. It conflicts with present demands for creativity in the service of knowledge‐based economies. Hence, a major issue in cultural change to be addressed concerns the dilemma between maintaining authoritarian control and enhancing creativity.     

Implications for social security policy-making of research in mortality

"The main purpose of this article is to outline the relationship between mortality research and policy-making in social security. Reasons are first discussed as to why more information is needed for social security purposes on how and why mortality varies over time periods and across population groups. There follows a synopsis of the correspondence between the type of policy question asked and the kind of research required to answer it. The paper concludes with a discussion of the incorporation of mortality research into policy models." The geographic focus is on the United States.     

完善自我修养观——新儒学家唐君毅伦理道德观研究

被称为第二代新儒学家代表之一的唐君毅,运用圆融的形式把西方国家多位哲学家的理念援入中国传统儒道佛学之道德思想文化体系内.他的道德思想理念认为"中国儒家道德思想是以完成人格为最后目的,而不以之为任何事物之手段."他依据儒家之"天人合德"思想,透过人的道德主体观点去认识和理解"天"之超越性,使人的道德主体因此而获得"超越"的意义.唐君毅的哲思逻辑是以"天人合德"精神为基础作出"人极、皇极、太极"三极并建之理想道德文化世界的推论.当他不遗余力阐扬本土传统文化之际,亦为中国及西方文化之道德文化、文化价值、宗教信仰等作出评论与分析.唐先生能够奉献毕生精力于促进文化事业之原动力,乃是他希望能"为中国及西方之文化理想之融通建立一理论基础,并提出一文化哲学之系统".唐先生之愿望是提倡全世界人民得以分享多元文化的智慧宝库.他所希望的世界能够得享真、善、美的生活,这也是中国的儒学家、道学家和佛学家之学者们的祝愿.     

Insights from longitudinal data on the earnings growth of U.S. foreign-born men

Does the growth in earnings of foreign-born men exceed that of U.S. natives? We use longitudinal data on earnings from a Social Security Administration (SSA) database matched to the 1994 March Current Population Survey to shed new light on this important issue. We also examine the trend over time in the foreign-born men's earnings growth and illuminate the various ways that SSA data can be used to explore the earnings patterns of immigrants.