Chinese culture is the aggregate term for the diverse behavioral norms and ideas that Chinese people share. A college English education can assist students learn about Chinese culture and promote it across the world. This paper explores the deep integration of Chinese culture into college English education through the lens of cross-cultural communication. Effective cross-cultural knowledge has become especially important in English language instruction as globalization encourages relationships between various cultures. This study investigates how Chinese cultural components can enhance the (...) learning process and help students become more culturally conscious by examining the present curricula, teaching strategies, and evaluation procedures in Chinese higher education institutions. The study emphasizes the relevance of giving students the tools for navigating cultural distinctions in English communication by examining instructional approaches that integrate Chinese literature, philosophy, and values. Integration of Chinese cultural viewpoints into the English language curriculum in an effort to create a more comprehensive learning environment that fosters intercultural competency in addition to language ability. The results show that a culturally responsive approach to teaching English in college can help students better appreciate the complexity of global communication as well as their own cultural identity, which will eventually help them become well-rounded, culturally aware people. (shrink)

本书以辩证唯物主义和历史唯物主义为指导,探索了人的本质、人生使命、人生需要、人生目的、人生理想、人生信仰、人生价值、人生态度、人生成才道路、人生生活方式、人生评价等基本问题以及生于死、爱于憎、得于失等 10对基本范畴。.

al-Masāʼil al-qudsīyah -- Mutashābihāt al-Qurʼān -- Ajwibat al-masāʼil.

This paper shows that the basic logic induced by the parallel recurrence $\hspace {-2pt}\mbox {\raisebox {-0.01pt}{\@setfontsize \small {7}{8}$\wedge$}\hspace {-3.55pt}\raisebox {4.5pt}{\tiny $\mid$}\hspace {2pt}}$ of computability logic (i.e., the one in the signature $\{\neg,$\wedge$,\vee,\hspace {-2pt}\mbox {\raisebox {-0.01pt}{\@setfontsize \small {7}{8}$\wedge$}\hspace {-3.55pt}\raisebox {4.5pt}{\tiny $\mid$}\hspace {2pt}},\hspace {-2pt}\mbox {\raisebox {0.12cm}{\@setfontsize \small {7}{8}$\vee$}\hspace {-3.6pt}\raisebox {0.02cm}{\tiny $\mid$}\hspace {2pt}}\}$ ) is a proper superset of the basic logic induced by the branching recurrence $\mbox {\raisebox {-0.05cm}{$\circ$}\hspace {-0.11cm}\raisebox {3.1pt}{\tiny $\mid$}\hspace {2pt}}$ (i.e., the one in the signature $\{\neg,$\wedge$,\vee,\mbox {\raisebox {-0.05cm}{$\circ$}\hspace {-0.11cm}\raisebox (...) {3.1pt}{\tiny $\mid$}\hspace {2pt}},\mbox {\raisebox {0.12cm}{$\circ$}\hspace {-0.115cm}\raisebox {0.02cm}{\tiny $\mid$}\hspace {2pt}}\}$ ). The latter is known to be precisely captured by the cirquent calculus system CL15 , conjectured by Japaridze to remain sound—but not complete—with $\hspace {-2pt}\mbox {\raisebox {-0.01pt}{\@setfontsize \small {7}{8}$\wedge$}\hspace {-3.55pt}\raisebox {4.5pt}{\tiny $\mid$}\hspace {2pt}}$ instead of $\mbox {\raisebox {-0.05cm}{$\circ$}\hspace {-0.11cm}\raisebox {3.1pt}{\tiny $\mid$}\hspace {2pt}}$ . The present result is obtained by positively verifying that conjecture. A secondary result of the paper is showing that $\hspace {-2pt}\mbox {\raisebox {-0.01pt}{\@setfontsize \small {7}{8}$\wedge$}\hspace {-3.55pt}\raisebox {4.5pt}{\tiny $\mid$}\hspace {2pt}}$ is strictly weaker than $\mbox {\raisebox {-0.05cm}{$\circ$}\hspace {-0.11cm}\raisebox {3.1pt}{\tiny $\mid$}\hspace {2pt}}$ in the sense that, while $\mbox {\raisebox {-0.05cm}{$\circ$}\hspace {-0.11cm}\raisebox {3.1pt}{\tiny $\mid$}\hspace {2pt}}F$ logically implies $\hspace {-2pt}\mbox {\raisebox {-0.01pt}{\@setfontsize \small {7}{8}$\wedge$}\hspace {-3.55pt}\raisebox {4.5pt}{\tiny $\mid$}\hspace {2pt}}F$ , the reverse does not hold. (shrink)

As common expressions in natural language, sentences with tense and aspect play a very important role. There are many ways to encode their contributions to meaning, but I believe their function is best understood as exhibiting relations among related eventualities (events and states). Accordingly, contra other efforts to explain tense and aspect by appeal to temporal logics or interval logics, I believe the most basic and correct way to explain tense and aspect is to articulate these relations between eventualities. Building (...) on these ideas, I will characterize a formal semantics – Event-State Semantics (ESS) – which differs from all formal semantics based on temporal logics; in particular, one with which sentences with tense and aspect can be adequately explained, including molecular sentences and those with adverbial clauses. (shrink)

本卷收入胡适哲学与文化方面的论文、函牍、讲演、札记80余篇。其中包括实验主义、我们对于西洋近代文明的态度等重要文章。所收文章全面反映了胡适哲学思想、学术主张和对于中西文化的态度,对于了解和研究胡适本人 以及现代中国学术史、现代中国启蒙运动等内容。.

本书内容包括20世纪90年代以后的生态社会主义概述, 20世纪90年代以后的生态社会主义的新变化与动因, 20世纪90年代以后的生态社会主义的主要新观点——反思与批判, 生态社会主义的实践和启示等.

人人都有一雙藝術家的眼睛。 「不論你曾崇仰何人何物，並以誰為師，最後你必須回到你自己本身。 藝術從未遠人，只是人遠離了他真正的自己。 在都市中，我們先失去了我們的眼睛，然後我們失去了一切。」－史作檉 本書為史作檉談論藝術美學文章集結，強調人人都有藝術家的眼睛，只在於人們失去了觀看的方式與純粹的初衷。 共分四大篇九章節，從藝術本質談起，援引賈克梅第、康丁斯基、蒙德里安、李德等藝術家創作，從繪畫、雕塑、音樂，旁述及顏氏篆書中的圖形特性，進臻至哲學美學、形上美學，淺明清晰，在一本書的閱讀時間裡就可在繁多 的藝術理論中找到自己的「眼睛」與觀看角度。.

本书分为神话与诉讼,历史与诉讼,故事与诉讼,制度法理,学术争鸣,法学教育,治学人生等八辑,收录了剧与诉的随想,正义之舞,游戏与诉讼,圣殿骑士的死亡密码,走向刑事宪法,法官权力之源与品格之治,法国法学教 育三题,关问于山水之间等文章.

This paper traces Hegel’s conception of consciousness back to Hölderlin and argues accordingly that the structure of judging, which Hegel links to an attitude of knowing, determines the standpoint of consciousness to be overcome through the Phenomenology of Spirit. Taking Hegel’s texts into consideration comprehensively, it is then argued that a shape of consciousness is concerned withadvancing its own nominal definition of the concept “Truth,” which is a concept reflecting a culture’s way to organize its life. The Phenomenology, accordingly, should (...) be understood as an enterprise demonstrating that, though advancing their own definitions, shapes of consciousness nonetheless participate in the development of one single concept of the Truth. (shrink)

胡適（1891-1962），安徽績溪人。原名嗣穈，後改名胡適，字適之，曾用筆名希彊、臧暉等。新文化運動的奠基人與領袖之一，倡導約翰・杜威的實用主義。1917年回國任教北大，參與編輯《新青年》《努力周報 》《獨立評論》等雜誌，先後擔任中華民國駐美大使、國立北京大學校長、台北「中央研究院」院長等職，著有《中國哲學史大綱》《嘗試集》《胡適文存》等書，並獲諾貝爾文學獎提名。.

Previous research has indicated that parenting factors affect the risk of maladaptive psychological outcomes, and that positive parenting is a prospective risk factor for maladaptive psychological outcomes. However, the mechanisms underlying the relationships between positive parenting, mindfulness, and maladaptive psychological outcomes remain unknown, as do the processes that mediate the effect of positive parenting on maladaptive psychological outcomes in adolescents. The objective of the present study was to investigate the longitudinal relationship between positive parenting, mindfulness, and maladaptive psychological outcomes in (...) middle school students, as well as the mediating effect of mindfulness in the relationships between positive parenting and depression, aggression, and suicidal ideation. In this study, 386 middle school children were tested three times over a period of 6 months. Positive parenting was assessed at Time 1, mindfulness at Time 2, and depression, aggression, and suicidal ideation at Time 3. Using structural equation modeling, positive parenting was revealed to be longitudinally associated with mindfulness and negatively associated with maladaptive psychological outcomes. More crucially, mindfulness mediated the relationship between positive parenting and maladaptive psychological outcomes. This research provides important insights into how to effectively decrease adolescent maladaptive psychological outcomes and highlights the importance of teaching mindfulness to youths. (shrink)

Suhrawardī, Yaḥyá ibn Ḥabash, 1152 or 3-119.Ḥikmat al-ishrāq- Criticism and interpretation ; Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, d. 1641- Criticism and interpretation ; Islamic philosophy.

本书的写作将中心放在对科学主义的主要挑战上。各章均采取强迫对话的方式,直接提出文化研究者对于当前主流社会科学研究的省思,针对具体的研究议程,铺陳迥异的研究设问与方法论,既引介来自文化研究学界对于社会科 学主义的检讨,也探究文化研究学者如何对于社会科学研究另辟蹊径。藉此批判精神的实践,邀请读者也能针对知识之性质,共同参与探究,进而深思当代社会科学与政治知识的意义,摸索自己的立场,开辟有助于鼓励对话的知 识平台.

內容簡介 二十世紀的「現象學運動」影響了存在哲學（存在主義）、哲學詮釋學、解構主義、現代美學、藝術哲學等等，以及所謂「後現代的文化思潮」之發展。 二十一世紀的今日，我們對「中華古典哲學」的反思，似乎可以從歐洲的現象學運動之思潮中，找到一些足以對話和互為理解的可能。 本書就試著嘗試這種互為理解與東西文化交涉的努力，希望提供給對這個話題有興趣的讀者們，開顯出一扇觀照內外在的哲學之門，而通過這扇門能夠走向人生的智慧之旅。.