This study investigates the differences in pragmatic competence between Hong Kong and Chinese mainland university students.Participants included 19 native speakers of English,115 Chinese mainland students,divided into...This study investigates the differences in pragmatic competence between Hong Kong and Chinese mainland university students.Participants included 19 native speakers of English,115 Chinese mainland students,divided into those who had spent time abroad in an English-speaking country(CM A)and those who had not(CM NA),and 97 Hong Kong students,divided into those from an English-medium secondary school(Hong Kong EMI)and those from a Chinese-medium school(Hong Kong CMI).Linguistic proficiency was measured by a C-test,and pragmatic competence by a Metapragmatic Knowledge Test,an Irony Test and a Monologic Role Play.Group scores were compared using ANCOVAs to control for differences in proficiency.The results point to a continuum of pragmatic competence—EMI>CMI>CM A>CM NA—reflecting the groups’access to English in real-life contexts.The differences between the Hong Kong groups and the Chinese mainland groups were clearest in those tests measuring processing capacity(i.e.,Irony Response Time and the Monologic Role Play).CM A,but not CM NA,performed as well as the Hong Kong groups on measures of metapragmatic awareness.The results are discussed in terms of Bialystok’s(1993)distinction between analyzed representation and control of processing.展开更多
In her book, The Human Condition, Hannah Arendt states： ＂we are all the same, that is, human, in such a way that nobody is ever the same as anybody else＂ （1998, 8）. In this statement, we are the same （equality）...In her book, The Human Condition, Hannah Arendt states： ＂we are all the same, that is, human, in such a way that nobody is ever the same as anybody else＂ （1998, 8）. In this statement, we are the same （equality） and yet nobody is ever the same as anybody else （plurality）. This may sound contradictory yet what it means is that there is a common base which makes us all the same, and precisely because of this base, we are able to make comparisons and hence differentiate one from the other because we are all different. When analyzing two concepts, an equal status in at least one normatively relevant respect is needed. Where there is one, there is the other precisely because of the other and vice versa. The fact that it is only at least one respect that is needed implies the existence of other aspects that act as common distinguishing factors. Therefore, distinction implies equality. The paper will explore how according to Arendt, equality, a political concept, has been perverted into a social concept. In her view, previously, differing circumstances and conditions served as ＂protection＂ and actually had a protective role. An explanation will thus be given as to how a lack of these differences in the modem period has resulted in a challenge and how this challenge has created unexpected problems for the human condition. This implies reflexivity between political theory and the human agent, and will be presented from Arendt＇s perspective.展开更多
The significance of the trinity archetype and the number three is recurrent in religions and myths around the world Within the trinity archetype, each element is both distinct from and symbiotic with the other element...The significance of the trinity archetype and the number three is recurrent in religions and myths around the world Within the trinity archetype, each element is both distinct from and symbiotic with the other elements--that is to say, each stands apart from the others, but none can truly function alone. This can be seen throughout Greek mythology, for example, The Moirae and The Musai, and of eourse, through the Christian Trinity of Father, Son, and Holy Spirit. While the archetype of the trinity appears numerous times throughout the Potter series, at its very heart, the series is centrally focused on a triad of trinities： the Trio （Harry, Ron, and Hermione）, the three Unforgivable Curses, and the three Deathly Hallows. It is the intersection of this triad of trinities--this ＂supertrinity＂--that not only drive the Potter narrative, but connect the work so readily to the psyche of readers and fans; it is how we are harmonically programmed, in terms of understanding stories.展开更多
In the last years, Europe has aimed at the creation of a new European public sphere that has grown beside and has not replaced the national ones; a public sphere in which the idea of Europe as a shared value, as a rea...In the last years, Europe has aimed at the creation of a new European public sphere that has grown beside and has not replaced the national ones; a public sphere in which the idea of Europe as a shared value, as a reality of nations, but also as a reality of regions and cities, can build and develop. This aim is the result of a long discussion that has led to consider the public communication as a fundamental instrument supporting the dialogue between institutions and citizens and the result of an important sociological debate. Communication is nowadays considered as a structural element of Union＇s programs, and the transformation of the media system, the possibilities of communication offered by the social media, and the growth of participatory cultures have opened new ways to the development of European public communication that can contribute to increasing the European public sphere. This process involves an awareness from institutions and their representatives on the use of social media （e.g., Facebook, Twitter, etc.） to improve the relationship with the citizens and to create a sense of belonging to Europe.展开更多
Since India＇s philosophical discussion on the correlation between the mind and the body, the goal achieved through practice has been imbued with much meaning under the influences of yoga. Self-transcendence can be re...Since India＇s philosophical discussion on the correlation between the mind and the body, the goal achieved through practice has been imbued with much meaning under the influences of yoga. Self-transcendence can be reached through self-discipline that is founded upon the fundamental change and potential for existential practice. The mind and the body do not comprise a binary relationship but instead maintain an intimate relationship bound by the medium of organic energy of breathing, breath, and pr^0a. Of these medium that form the relationship, the pr^-0a has a natural healing tendency, which has been well documented within classics such as Upani.sads and Bhagavad G^ta. Classic yoga explains that pr^0a imbues within it a vivacious passion and energy that will connect the human body with the human mind. Thus, the pr^0a functions as bio-energy. From ancient Indian philosophy to Buddhism, yoga therapy actively utilizes practice as a main element. In particular, the Patafijali yoga＇s methodology details the organic correlation within its eight limbs （支） yoga practices. The prana is breath. This is the only sense in which Patafijali has used this word. Breath is called prana because it moves on continuously throughout the body and reaches the basic circle of the individual self. It pervades mouth, nostrils, heart, navel region and toes. As a result, it is a healing method that achieves far more than the scientific healing methods common in society.展开更多
文摘This study investigates the differences in pragmatic competence between Hong Kong and Chinese mainland university students.Participants included 19 native speakers of English,115 Chinese mainland students,divided into those who had spent time abroad in an English-speaking country(CM A)and those who had not(CM NA),and 97 Hong Kong students,divided into those from an English-medium secondary school(Hong Kong EMI)and those from a Chinese-medium school(Hong Kong CMI).Linguistic proficiency was measured by a C-test,and pragmatic competence by a Metapragmatic Knowledge Test,an Irony Test and a Monologic Role Play.Group scores were compared using ANCOVAs to control for differences in proficiency.The results point to a continuum of pragmatic competence—EMI>CMI>CM A>CM NA—reflecting the groups’access to English in real-life contexts.The differences between the Hong Kong groups and the Chinese mainland groups were clearest in those tests measuring processing capacity(i.e.,Irony Response Time and the Monologic Role Play).CM A,but not CM NA,performed as well as the Hong Kong groups on measures of metapragmatic awareness.The results are discussed in terms of Bialystok’s(1993)distinction between analyzed representation and control of processing.
文摘In her book, The Human Condition, Hannah Arendt states： ＂we are all the same, that is, human, in such a way that nobody is ever the same as anybody else＂ （1998, 8）. In this statement, we are the same （equality） and yet nobody is ever the same as anybody else （plurality）. This may sound contradictory yet what it means is that there is a common base which makes us all the same, and precisely because of this base, we are able to make comparisons and hence differentiate one from the other because we are all different. When analyzing two concepts, an equal status in at least one normatively relevant respect is needed. Where there is one, there is the other precisely because of the other and vice versa. The fact that it is only at least one respect that is needed implies the existence of other aspects that act as common distinguishing factors. Therefore, distinction implies equality. The paper will explore how according to Arendt, equality, a political concept, has been perverted into a social concept. In her view, previously, differing circumstances and conditions served as ＂protection＂ and actually had a protective role. An explanation will thus be given as to how a lack of these differences in the modem period has resulted in a challenge and how this challenge has created unexpected problems for the human condition. This implies reflexivity between political theory and the human agent, and will be presented from Arendt＇s perspective.
文摘The significance of the trinity archetype and the number three is recurrent in religions and myths around the world Within the trinity archetype, each element is both distinct from and symbiotic with the other elements--that is to say, each stands apart from the others, but none can truly function alone. This can be seen throughout Greek mythology, for example, The Moirae and The Musai, and of eourse, through the Christian Trinity of Father, Son, and Holy Spirit. While the archetype of the trinity appears numerous times throughout the Potter series, at its very heart, the series is centrally focused on a triad of trinities： the Trio （Harry, Ron, and Hermione）, the three Unforgivable Curses, and the three Deathly Hallows. It is the intersection of this triad of trinities--this ＂supertrinity＂--that not only drive the Potter narrative, but connect the work so readily to the psyche of readers and fans; it is how we are harmonically programmed, in terms of understanding stories.
文摘In the last years, Europe has aimed at the creation of a new European public sphere that has grown beside and has not replaced the national ones; a public sphere in which the idea of Europe as a shared value, as a reality of nations, but also as a reality of regions and cities, can build and develop. This aim is the result of a long discussion that has led to consider the public communication as a fundamental instrument supporting the dialogue between institutions and citizens and the result of an important sociological debate. Communication is nowadays considered as a structural element of Union＇s programs, and the transformation of the media system, the possibilities of communication offered by the social media, and the growth of participatory cultures have opened new ways to the development of European public communication that can contribute to increasing the European public sphere. This process involves an awareness from institutions and their representatives on the use of social media （e.g., Facebook, Twitter, etc.） to improve the relationship with the citizens and to create a sense of belonging to Europe.
文摘Since India＇s philosophical discussion on the correlation between the mind and the body, the goal achieved through practice has been imbued with much meaning under the influences of yoga. Self-transcendence can be reached through self-discipline that is founded upon the fundamental change and potential for existential practice. The mind and the body do not comprise a binary relationship but instead maintain an intimate relationship bound by the medium of organic energy of breathing, breath, and pr^0a. Of these medium that form the relationship, the pr^-0a has a natural healing tendency, which has been well documented within classics such as Upani.sads and Bhagavad G^ta. Classic yoga explains that pr^0a imbues within it a vivacious passion and energy that will connect the human body with the human mind. Thus, the pr^0a functions as bio-energy. From ancient Indian philosophy to Buddhism, yoga therapy actively utilizes practice as a main element. In particular, the Patafijali yoga＇s methodology details the organic correlation within its eight limbs （支） yoga practices. The prana is breath. This is the only sense in which Patafijali has used this word. Breath is called prana because it moves on continuously throughout the body and reaches the basic circle of the individual self. It pervades mouth, nostrils, heart, navel region and toes. As a result, it is a healing method that achieves far more than the scientific healing methods common in society.
