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Yeh, Jui-chuan. "現代台灣客語與「分佢」相關的致使結構之語法和語意特點." Language and Linguistics / 語言暨語言學 22, no. 3 (May 11, 2021): 475–512. http://dx.doi.org/10.1075/lali.00089.yeh.
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抽象的 從現代台灣地區客語出發，佐以巴色會客語和跨漢語方言中關於雙及物結構的考察，本文討論客語中由「分佢」和結果式動補（V-R）結構互動所產生的致使結構，並聚焦於「分佢」出現在V和R之中和之後的例子。本文主要觀點如下：第一，「分佢」句式表達言者主觀性，凸顯說話者的意志，但此特點不是因為「我者」視角，而是來自於構式本身；第二，「分佢」句式的複句性質仍然存在，但在語法化的路徑上，整個構式逐漸演變成單子句結構，其中的關鍵在於「佢」的指稱限制降低，經歷了「單數指稱>兼具單數、複數指稱>複數指稱>泛稱>無指稱」等演變階段，這造成了主語的泛化，帶動句式的整體變化，而隨著使用頻率的提高，「分佢」甚至合音成bi2 ，演變成單一的語法標記，單子句的性質益發明顯；第三，「分佢」致使結構不是構詞型，而是分析型；第四，「分佢」在這些結構中的句法位置和雙賓A和B式中接收者的位置有關，非因語意冗贅而產生的自由變換、非取決於R的語義指向、也非源自於雙及物結構中的介賓補語式和複合詞式中「分+賓語」的位置。
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Zhang, Huili, Haifeng Duan, and Haihua Pan. "焦點–重音原則與漢語的「把」字句." Language and Linguistics / 語言暨語言學 18, no. 3 (July 10, 2017): 479–504. http://dx.doi.org/10.1075/lali.18.3.06zha.
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抽象 本文從焦點–重音匹配的角度來探討漢語日常口語中「把」字句謂語部分的複雜性。本文認為，與一般 [PP V] 結構不同，「把」字句是為了在句子層面上把位於「把」NP 後的謂語部分處理為資訊焦點而產生的一種特殊句式，而實現為資訊焦點的必要條件就是必須得到句法結構提供的核心重音。由於「把」字句中「把」後 NP 是謂語動詞的論元，其後的謂語部分只有在句法上形成分支結構才能夠得到核心重音，僅僅在韻律上形成分支結構是不夠的，因此光杆動詞和不形成句法分支的雙音節動詞都被排除在「把」字句之外。這個觀點也適用於其他動詞在尾的結構，例如被動句和「連…都」結構等。
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Xueqin (李學勤), Li. "Looking at the “Qu qie” Chapter of the Zhuangzi from the Guodian *Yucong iv Bamboo Slip Manuscript (從郭店簡《語叢四》看《莊子·胠篋》)." Bamboo and Silk 1, no. 2 (April 6, 2018): 337–46. http://dx.doi.org/10.1163/24689246-00102001.
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The *Yucong iv manuscript, part of the Guodian bamboo manuscript corpus, has an excerpt from the “Qu qie” chapter of the Zhuangzi. Since the date of the Guodian materials is no later than 300 b.c.e., the date of the composition of the “Qu qie” chapter must have been earlier than this. Since “Qu qie” is assigned to the Outer Chapters in the Zhuangzi, modern scholars have often regarded it as a later product. Now that *Yucong iv has an excerpt from this chapter, we know that this traditional interpretation is by no means accurate. Information in “Qu qie” provides additional clues to further determine that the date of this chapter is earlier than 300 b.c.e. Because of this, “Qu qie” must have been from the hand of Zhuangzi himself or from one of his immediate pupils. However, since the philosophical perspective and many terms and language of “Qu qie” are drawn from the Laozi, we can also learn more about the issue of whether or not the Laozi and early Daoism and Confucianism were philosophically differentiated. 郭店簡《語叢四》摘錄了《莊子 · 胠篋》篇的文句，而這批楚簡的時代不晚於公元前300年，故《胠篋》篇的時代要早於這一時間。由於《胠篋》列於《莊子》外篇，近代學者多以爲晚出，現在知道《語叢四》已經引用該篇，可知以往的這一認識幷不正確。根據《胠篋》篇中一些可供判斷年代的地方，也能看出該篇的時代在公元前300年以前，因此《胠篋》篇應當是出自莊子或其及門弟子之手。而《胠篋》的思想觀點和許多詞語是由《老子》引申而來，對於瞭解《老子》及早期道家與儒家是否有思想分歧的問題也有重要的幫助。
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Qiyong (郭齊勇), Guo. "Dialogues and Narratives Surrounding Confucius and His Disciples in the Shanghai Museum Manuscripts (上博楚簡有關孔子師徒的對話與故事)." Bamboo and Silk 1, no. 1 (October 11, 2018): 1–31. http://dx.doi.org/10.1163/24689246-00101001.
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This article is a study of narratives and dialogues surrounding Confucius and his disciples in the Shanghai Museum Manuscripts, focusing on their relationship with received texts, as well as their periodization and genre division. The Shanghai Museum narratives seem to be situated between Lun yu (Analects) and Han Shi waizhuan (Han Ying’s Outer Commentary to the Poetry), in that they are not as succinct and precise as the former, but also not overly elaborate like the latter. These narratives are possibly the work of Confucians from the mid to late Warring States period. 通過討論上博簡中孔子與顔淵、子路、子貢等的對話或故事與經典的關係及其文字屬性問題,本文認爲其中有關內容,介於《論語》與《韓詩外傳》諸書之間,不如前者精煉、準確,又不像後者鋪陳太過。這可能就是戰國中後期的儒家作品。
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Kimura, Harumi. "Foreign Language Listening Anxiety: Its Dimensionality and Group Differences." JALT Journal 30, no. 2 (November 1, 2008): 173. http://dx.doi.org/10.37546/jaltjj30.2-2.
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This paper investigates foreign language listening anxiety (FLLA) in line with social and interpersonal anxiety studies. Language-learning anxiety has been conceptualized as a unique, situation-specific entity, and recent research in second language acquisition (SLA) has examined anxiety with respect to such skill domains as reading and writing as well as in terms of spoken interaction. Too much emphasis on specificity, however, might have led researchers and practitioners to miss common features of anxiety as affective processes under tension. A Japanese translation of the Foreign Language Listening Anxiety Scale (FLLAS), which was created for Korean learners of English by Kim (2000), was administered to 452 Japanese learners. Data reduction through factor analysis indicated that this construct, as measured by the FLLAS, has three factors which were labeled Emotionality, Worry, andAnticipatory Fear. University major and gender were chosen as independent variables, and only the levels of the former were found to be significantly different in terms of one of the factors, Emotionality. Math students experienced more arousal of fear than social science students in this dimension of the FLLAS. 本論では、日本人大学生の英語のリスニングに関する不安感を因子分析と分散分析を用いて研究する。韓国語を母国語とする学習者向けに開発されたスケールを基にして作成した日本語版尺度を用い、この心理的概念の適切なモデルの構築を目指し、三つの因子を仮定する。また、専攻分野によって学生の不安感の構成にも統計的有意差が見られることも報告する。
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FAN, Ruiping. "前言: 家破——人亡." International Journal of Chinese & Comparative Philosophy of Medicine 11, no. 2 (January 1, 2013): 1–6. http://dx.doi.org/10.24112/ijccpm.111533.
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LANGUAGE NOTE | Document text in Chinese儒家文化重視家族、家庭，舉世皆知。近代以來，經歷“幾千年未有之大變局”，西風東漸，社會動盪，家族破碎，人生扶搖。文革時代，人們高唱“天大地大不如黨的恩情大，爹親娘親不如毛主席親”的荒唐歌謠，上演夫妻互相揭發、孩子痛毆父母的慘烈景象。往事不堪回首！好在大災大難之後，中國人的家庭倫理還是大致保留了下來。不管一家還能生幾個孩子，親子關係依舊緊密；經濟上不分彼此，決策上總是為家人著想（用梁漱溟先生的觀點來說，“眼裡只見家人，不見自己”）；為了孩子的前途而樂於犧牲自己的享樂，相互忍讓，心繫後代，離婚率較低，單身、單親家庭很少；成年子女總是牽掛著年老父母的孤獨生活，“常回家看看”成為心底的強烈呼喚。凡此種種，千千萬萬的中國人還是一如既往地攜帶著“齊家”的個人身份：家人之間的緊密關係、天倫之樂，依然塑照著個人的生活意義和人生價值。不誇張地說，就我們這個文化的主要徵象(prime symbols)而言，如果大部分人的“家”不存在了，我們這種意義上的人也就不存在了。把一個成語的意思稍微調整一下，那就是：家破——人亡！DOWNLOAD HISTORY | This article has been downloaded 37 times in Digital Commons before migrating into this platform.
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志祥, 汤. "世界華語區域詞語差異之成因及其相應策應之芻議." Global Chinese 4, no. 1 (March 26, 2018): 167–83. http://dx.doi.org/10.1515/glochi-2018-0008.
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摘要 2010 年 5 月《全球華語詞典》 及 2015 年 4 月《全球華語大詞典》的相繼續出版，充分證明了當今世界性華語大家庭的真實存在。這兩本詞典的問世全面展示出當今全球華語詞彙集的總體共時面貌，同時也明白無誤顯示出各區域華語之間的詞語異同。 世界華語各大區域詞語的差異主要以中國大陸、中国台灣、中国港澳、新馬四大塊地域為其代表。其中中國大陸為當今華語的母體和主體，而中国台灣、中国港澳、新馬等地均為子體和異體。 世界華語區域詞語的差異成因主要源於下列三個方面：一是各區域存在著反映各自不同的社會制度、政經面貌、歷史地理、人文習俗，以及當地特有的事物和物產等；二是某些地區有著數目和地位不同的外國語言、漢語方言和方言文化的影響；三是某些地區的部分華語詞語的詞義和詞用產生了在地性變異或變化。 目前相應的對策應該是：（1）詳盡地細緻地描寫並記錄全球華語大家庭的的詞彙概貌及其異同；（2）深入地分析並剖析它們之間的相同、相似、相異的程度和成因；（3）通過交流、教學和研討，增進各區域相互之間的理解與溝通；（4）逐步通過專家篩選和社會使用（約定俗成），推動相互的流通、吸收、協調和融合，逐步達成最大程度的共同化和一體化。
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Hashemi, Mohammad, and Raziye Eskandari. "The Learning of Congruent and Incongruent Collocations Utilizing Dynamic Assessment." Language Teacher 41, no. 6 (November 1, 2017): 9. http://dx.doi.org/10.37546/jalttlt41.6-2.
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The present study investigated the effect of dynamic assessment on the learning of congruent and incongruent collocations among Iranian lower-intermediate EFL learners. Forty female students participated in this quasi-experimental study. The experimental group was exposed to dynamic assessment strategies in the process of teaching collocations. The results of the collocation pretests and posttests gained from the experimental and control groups indicated that dynamic assessment through mediated learning experience promoted collocation knowledge of the students in the experimental group. 本論は、イラン人の中級下EFL (外国語としての英語)学習者間における連語の一致と不一致の学習をダイナミック・アセスメント（第2言語習得の実践的評価法の1つとして、学習者の学習可能性に注目して評価する方法）の効果を検証する。女子学生40人がこの研究に参加した。実験群は、連語を学習する過程でダイナミック・アセスメントの方略を学習した。実験群と比較群を対象とした実験の前と後のテストの結果から、学習者間で教え合うことで学習効果が上がることがわかった。
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Wonchan Song. "중국고전소설의 SF적 해석 가능성에 대하여 : 《封神演義》‧《西遊記》‧《子不語》를 중심으로." Journal of the research of chinese novels ll, no. 30 (September 2009): 165–86. http://dx.doi.org/10.17004/jrcn.2009..30.010.
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TSAI, Jung-Tao. "王弼《老子注》的詮釋辨證/ Interpretative Dialectics of Wang Bi’s Exegesis of Lao-Tzu." Asian Studies, no. 1 (September 25, 2012): 65–89. http://dx.doi.org/10.4312/as.2012.-16.1.65-89.
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王弼是魏晉玄學最重要的思想家，也是中國哲學史上不世出的天才，他以二十四 歲英年早逝，卻無礙於他的哲學成就：《周易注》被收入十三經注疏，《老子注》 則成為通行本，影響後世深遠。歷來詮釋王弼思想的成果豐碩，精彩論點令人目 不暇給，對於王弼思想的關注不限於華人社會，近期在中國出版，德國當代著名 漢學家瓦格納 (Rudolf G. Wagner) 《王弼《老子注》研究》就是海外漢學家長期關 注王弼哲學的成果。本文針對海峽兩岸研究王弼卓然有成的林麗真、余敦康，以 及歐陸的瓦格納等三人的王弼《老子注》的研究成果，歸納其進路、觀點，以及 重大創穫。林麗真聚焦於王弼玄理的闡發，余敦康則提出通貫哲學與政治整體觀， 著重王弼玄學的現實關懷，瓦格納則從語言哲學入手，提出「鍊體風格」的詮釋 策略，豐富文本的內涵。台灣、大陸與歐洲學者對王弼的詮釋有共識，也有殊異， 這樣的參照比較，不僅可以相互攻錯，擴大學術視野，也能進一步深化王弼思想、 魏晉玄學的研究，極富學術意義。Wang Bi, the most prominent scholar of metaphysics of the Wei and Jin Dynasties, was an unprecedented genius throughout the history of Chinese philosophy. In this article, the author examines the brilliant contributions made by Lin Li Zhen, Yu Dun Kang and Rudolf G. Wagner, who are noticed for their research of Exegesis of Lao-Tzu. It is a synthesis of the directions of investigation, approaches, and significant findings they have come up with. Among the three interpretations, Lin focuses on the explanation of Wang’s metaphysic thinking while Yu emphasizes Wang’s secular concerns by proposing the “philosophy of thoroughness” and political holism. As for Wagner, he approaches this work with the views of linguistic philosophy and suggests refined stylistics as interpretative strategy, which functions to enrich the textual contents.
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FANG, Yao. "支援父母捐獻遺體不孝麼？." International Journal of Chinese & Comparative Philosophy of Medicine 13, no. 1 (January 1, 2015): 43–54. http://dx.doi.org/10.24112/ijccpm.131581.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.在當今中國遺體捐獻中，常常會出現這樣的現象，即子女反對或反悔父母生前留下的有關遺體捐獻的遺願，其最大因素是子女擔心背上“不孝”之名。本文通過徵引《論語》和《孝經》的儒家經典文獻，對“孝”的具體意義進行梳理與論證。作者認為，子女支持並完成父母捐獻遺體的遺願符合儒家孝道的核心思想，因為孝道首先意味著子女應該順從父母的意願，即便這個意願會產生爭議。當然，當父母的意願不合於“道”時，子女有諫爭的義務，但遺體捐獻顯然是符合於道的行為。According to recent statistics, the global organ shortage is particularly serious in China. Some scholars argue that filial piety, a key principle of Confucianism, is the main deterrent to organ donation in China. The same is true of whole-body donation for medical research and education. Most hospitals and medical schools in China refuse to accept bodies even when the donors have provided written consent in their wills, due to pressure from the donors’ children.In this essay, the author uses a recent case in Zhejiang Province to illustrate the difficulties faced by children in carrying out their parents’ planned body donation, even when donation is understood as a moral act. The author shows that children are dissuaded primarily by adherence to the Confucian virtue of filial piety, as keeping the body of one’s parent intact after death is viewed as a form of filial reverence. Many Confucian scholars today argue that the opportunity to save lives by donating one’s organs or body is more valuable than preserving the integrity of the dead body. However, it is not unusual for the relatives of the willing donor, particularly their children, to refuse to carry out the donor’s wishes for fear of accusations of violating the precept of filial piety.The author shows that filial piety is widely considered to epitomize the Confucian value system. According to the Confucian text The Book of Filial Piety, for example, filial piety is “a perfect virtue and all-embracing rule of conduct.” However, the question here is whether children’s fulfillment of their parents’ desire to donate their bodies is a more filial gesture than keeping their parents’ dead bodies intact. The author argues that honoring one’s parents’ wish for body donation is consistent with the Confucian emphasis on family reverence and the provision of ancestral rites for deceased parents. Body donation is an act of ren (benevolence) and yi (rightness), as it benefits medical research and thus society at large. Fulfilling this desire to help others is an appropriate way of remembering and honoring one’s parents.DOWNLOAD HISTORY | This article has been downloaded 166 times in Digital Commons before migrating into this platform.
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Taguchi, Naoko. "L2 Learners’ Strategic Mental Processes during a Listening Test." JALT Journal 23, no. 2 (November 1, 2001): 176. http://dx.doi.org/10.37546/jaltjj23.2-1.
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This study offers some insights into second language learners’ strategic mental processes during a listening comprehension test. Fifty-four Japanese college students (26 males and 28 females) in an intensive English program took an English listening test and completed a strategy questionnaire immediately after the test. The questionnaire consisting of 42 Likert-scaled items and four openended questions addressed the students’ perceptions of listening strategies used for recovering from comprehension breakdown, compensating for comprehension, and reducing testing anxiety. The questionnaire also asked about the elements that caused comprehension difficulty for the students. The results of the Likert-scaled item section revealed a statistically significant difference between proficient and less proficient listeners in their perceived use of top-down strategies and reported elements of listening difficulty, but no difference in their use of repair, affective, or bottom-up strategies. Analyses of the open-ended responses showed that proficient listeners identified a greater range of strategies. 本研究では、集中英語課程に所属する日本人大学生５４人（男子２６人、 女子２８人）が英語のリスニングテストを受け、そのあとすぐにリスニングス トラテジーに関するアンケートに記入した。アンケートは４２のリカートスケ ールアイテムと４つの記述式アイテムから成り、学生がテストの最中効果的に 英語を聞き取るため、また、テスト不安を少なくするためにどのようなストラ テジーを使ったかを聞いた。また、アンケートは、どのような要素が聞き取り を困難にしたかについても聞いた。リカートスケールアイテムの分析の結果、 テストスコアの良い学生とその他の学生を比べて、トップダウンストラテジー の使い方とリスニングを困難にする要素に違いがあることが分かったが、リペ ア、アフェクテイブ、ボトム\アップストラテジーの使い方には違いは見られな かった。記述式アイテムの分析からは、テストスコアの良い学生はより幅の広 いストラテジーを使っていることが分かった。
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Matsuzaki Carreira, Junko. "Motivation for Learning English as a Foreign Language in Japanese Elementary Schools." JALT Journal 28, no. 2 (November 1, 2006): 135. http://dx.doi.org/10.37546/jaltjj28.2-2.
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This study investigated how 345 Japanese elementary school pupils’ intrinsic and extrinsic motivation for learning English changed with age (174 third– and 171 sixth–graders). Factor analysis identified five underlying factors: interest in foreign countries, intrinsic motivation, caregivers’ encouragement, instrumental motivation, and anxiety. The results of an ANOVA showed significant differences in intrinsic motivation, interest in foreign counties, and instrumental motivation between the third and sixth graders. The third graders' mean scores were higher than those of the sixth graders. This study revealed a rather steady developmental decline in intrinsic and extrinsic motivation for learning English, which might be attributed to general development trends in contemporary Japanese elementary school pupils. Within a consensus that there is considerable room for improvement in primary–school English education in Japan, results of the present study suggest that the area of motivation can shed light on how the teaching methods for elementary school students in the higher grades can be improved. 本研究は、日本の小学生英語学習者の英語学習に対する内発的・外発的動機が年齢によりどのように変化していくかを調べたものである。調査参加者は、3年生174名、6年生171名、合計345名である。質問紙で得たデータを因子分析した結果、外国に対する興味、内発的動機、道具的動機、親の励まし、不安の５つの因子が抽出された。さらに分散分析の結果、外国に対する興味、内発的動機、道具的動機に有意差がみられ、どれも３年生の平均値が６年生の平均値よりも高かった。ｋの結果から、学年があがるほど英語学習に対する内発的動機と外発的動機が低下していることがわかる。これは今の小学生の一般的な発達的傾向に原因があるという推測も成り立つが、特に、本論文では日本の初等英語教育においても改善すべき点があるとの立場から、高学年の指導法の改善の必要性を示唆した。
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Isemonger, Ian. "Perceptual Learning Styles and Lessons in Psychometric Weakness." JALT Journal 34, no. 1 (May 1, 2012): 5. http://dx.doi.org/10.37546/jaltjj34.1-1.
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In this critical review, I argue that the usefulness of perceptual learning styles constructs within applied linguistics is very limited. Researchers within applied linguistics have neglected to engage with objections to these constructs which date back to the 1970s within general educational research. Problems of poor instrumentation are considerable and predictive power has not sufficiently been demonstrated. It is argued that these constructs present a special case for measurement because they are not easily operationalized through statements on self-report questionnaires. The review discusses implications for practitioners and research, and argues for greater editorial oversight in preventing poor instruments from entering the literature in the future. Some specific recommendations which may assist with such prevention are discussed. These include a more critical approach to the use of Cronbach’s alpha, the use of Confirmatory Factor Analysis (CFA) as one powerful tool to demonstrate unidimensionality, and the avoidance of paraphrased items. 本論文は、応用言語学で用いられる知覚学習スタイルの構成概念が有用性に欠けることを指摘する。一般的な教育学研究の分野で1970年代から批判されてきたこれら構成概念について、応用言語学研究者たちはその対応法の検討を十分には行なっていない。知覚学習スタイルの測定方法には問題が多く、その妥当性も明確になっていない。さらに、アンケートのような自己報告を用いた測定方法では、このような構成概念は適切に定義づけることが難しいことも指摘されている。外国語教育実践と応用言語学研究のためにも、不十分な測定方法が将来的に研究に入り込まないようにする必要があり、そのためには学術誌等の編集者によるさらなるチェック体制の強化が不可欠である。具体的方法として、クロンバックα係数の使用に関する注意喚起や、１次元性を確認するのに有用な確証的因子分析(CFA)の活用を提案する。
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朱, 歧祥. "由文例對比論卜辭「其—祭牲」的句意." Bulletin of Chinese Linguistics 13, no. 2 (December 16, 2020): 359–64. http://dx.doi.org/10.1163/2405478x-01302007.
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摘要 本論文強調使用比較方法研究甲骨文的語法，就甲骨談甲骨。一是先由常態的句型分析，對比變異句型的產生原因和彼此的差異，而不是直接由變異句型入手去拆句子; 一是由早期句型分析，透過句型流變來了解晚出句型的特性，而不是單獨的由晚出句例看問題。這種反覆對比的觀察，才能客觀掌握甲文句型的具体用意。本文以晚期卜辭單獨應用的「其—祭牲」句為例，對比大量歲字句的用法，發現它是源出自歲字類祭祀卜辭。正確的理解這類句型，是句前省略了歲字類句意的祭祀陳述句，句後又省略了卜問祭祀宜否、時王安否或雨否等的詢問句，只保留著中間的一段陳述分句。這是目前所見簡略的「其一祭牲」句作為變異句型的演變過程。
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Chujo, Junko. "Engaging the World From the English Classroom." JALT Postconference Publication 2019, no. 1 (August 31, 2020): 399. http://dx.doi.org/10.37546/jaltpcp2019-47.
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Many professionals who have been involved in university English education in Japan have wondered how to foster students’ active engagement with the rest of the world from the classroom. In this paper the author describes a classroom-based project to help students lower their inhibition towards using English and motivate them to improve their English skills through a special focus on connecting to the world in their daily life. Students chose one available foreign snack as representative of a nation, researched the country or the product, and conducted poster presentations to share their findings with peers. Worksheets were provided to scaffold students’ language, research, and presentation skills and enable them to successfully complete the project. A post-instructional questionnaire revealed that this simple project had a positive impact on various affective variables, especially on students’ interest in other countries and cultures, their desire to communicate in English, and their motivation to improve English communication skills. 本研究は、日本人大学生の国際性に関わる情意面の開発により、英語使用への意欲を高め、通用性のより高い英語を身につけさせるためのプロジェクト型の教材開発を目的としている。この目的を具体化した教材の導入により、学生の国際性と英語使用に関しての情意面の変容を検証した。プロジェクトは、学生が身の回りにある外国のお菓子を選択し、その国やその商品について調べ、小グループによるポスター発表を行う活動から成る。活動の特徴は、一斉授業形態の授業においても学生の情意面に配慮し心理面での不安を低くする点、学生が自らの生活と外国とのつながりを体験を通し実感し、学生個々の経験や興味関心などの個性が現れる発信型である点である。実験授業後、活動を体験した学生へのアンケート調査を実施し、プロジェクト型活動の有効性を調査した。
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FAN, Ruiping. "導論: 生命倫理與文化自覺." International Journal of Chinese & Comparative Philosophy of Medicine 12, no. 2 (January 1, 2014): 1–8. http://dx.doi.org/10.24112/ijccpm.121559.
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LANGUAGE NOTE | Document text in Chinese生命倫理學同文化的關係是一個複雜的問題。顯然，文化有不同的定義，人們有不同的理解；每一種文化都通過具體的語言、藝術、物品和技術來表達、傳達、發展和轉化。然而，人們有理由相信，文化的核心其實是人們所持的信念、態度和習俗的總和；正是這些不同的觀念及其實踐，把世界上的人群分屬為不同的文化，諸如基督教文化、自由主義文化、儒家文化，等等。儘管文化也可以粗略分為較大的文化（如“中華文化”）、或者細分為較小的文化（如“儒家文化”），但其負載一套價值觀念以及體現在一定的實踐活動中的本質，則是相同的。由此說來，每位學者都不免帶有雙重身份。一重是學術身份，由所研究的對象來決定，如自然科學家，社會科學家，人文學家，等等。在這種意義上，研究生命倫理學的學者當然是生命倫理學家（我這裡所說的“家”並非專指“大學者”而言）。另一重則是文化身份，由學者所持的價值觀念來決定：如基督教學者、世俗的自由主義學者、儒家學者，等等。相對而言，自然科學家的學術身份與文化身份較易分開。例如，我們讀一篇分子生物學論文，大概無法（也沒有必要）察覺作者的基督徒身份。但就生命倫理學研究而言，學者的兩重身份則是很難分得清楚的，因為生命倫理學的問題本身以及對於它們的分析、判斷和解決方案，都負荷著明顯的價值觀念。想要撇開自己的價值觀念來論述一套生命倫理，大概只會雲遮霧罩、不知所云。也就是說，生命倫理學研究是無法同文化脫了關係的，因為處於文化核心地帶的東西正是價值觀念。DOWNLOAD HISTORY | This article has been downloaded 35 times in Digital Commons before migrating into this platform.
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LI, Hongwen. "道、技與自然——現代生物科技的莊子式批判." International Journal of Chinese & Comparative Philosophy of Medicine 9, no. 2 (January 1, 2011): 61–77. http://dx.doi.org/10.24112/ijccpm.91506.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.現代生物科技的廣泛應用引發了一系列社會、法律和倫理問題，它帶來的負面效應正如它的正面效果一樣多。現代生物科技的基本邏輯體現在：它採取還原論的思維模式，秉承改善生命的宗旨，以及持有技術樂觀主義的態度。作者運用莊子的哲學思想對現代生物科技展開一般性批評。作者指出，現代生物科技首先表現出強烈的反自然性，它向自然提出過分要求，干擾、阻止事物順其自然、按其本性來展示自己。現代生物科技還表現出異化特徵，主要體現在物質化和資本化兩個方面。物質化將人的活動限制在物的層面，片面追求物的有用性；資本化則導致生物資本主義的發展。用莊子道家的語言，技術的非自然性和異化的直接原因是“道”“技”分離。因此，為了走出現代生物技術的陷阱，應該採取莊子“道技合一”的方式，實現“技不離道”、“以道馭技”、“道法自然”之完美結合。Biotechnology is a field of applied biology that involves the use of living organisms and bioprocesses such as engineering, technology, and medical research. This paper highlights the social, legal, and moral issues brought about by modern biotechnology. It is particularly concerned with materialism, capitalism, and commercialism where biotechnological means are explored and exploited without ethical boundaries. The result of biotechnological abuse is that we human beings will become increasingly alienated from our authentic nature and being.Daoism was one of the major philosophical traditions of ancient China, based on the teaching of Laozi and Zhuangzi. This paper focuses on the Daoist view of human life and its relation to the natural world from Zhuangzi’s perspective. It will be contended that we must put “human flourishing” – the Dao – first, before we care about the utility of science and technology – the Ji. According to Daoism, true human self-realization depends on the unity between the Dao and the Ji.DOWNLOAD HISTORY | This article has been downloaded 138 times in Digital Commons before migrating into this platform.
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ZHANG, Xianglong. "儒家會如何看待同性婚姻的合法化？." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 2 (January 1, 2018): 53–72. http://dx.doi.org/10.24112/ijccpm.161649.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.首先闡明儒家與基督教及古希臘文化各自對於同性戀的態度。儒家與基督教的嚴厲排斥和古希臘人的某種鼓勵皆不同，對同性戀持一種有保留的寬容態度，對於同性戀個人的評價更是以其道德行為為依據。為了理解儒耶在這個問題上分歧的深層原因，審視了西方的二元分叉和古代中國陰陽互補對生的不同思想方式。儒家因此將同性戀人群的產生歸為陰陽發生過程的可能產物，有其自然的原因，並不是一種罪惡。但是，也正是由於儒家信持這樣一個陰陽生發的結構，她不可能贊許同性婚姻的合法化，因為同性戀者的結合畢竟不是陰陽化生的原真形態，將它與異性婚姻在法律地位上等同看待會導致一些對於人類社群長久延續不利的後果。它們包括：這種合法化會從道理上打開通向群婚制的缺口；它還可能會傷害一些無辜者；它具有的某種示範效應可能會引導那些在性別取向上的徘徊者走上他們本來不一定要選擇的性道路。本文的第三部分第一節還依據中英原文，考訂了美國最高法院的甘迺迪法官所引用的孔子話語，說明它在表達形式上的不嚴格和內容上的大致可行。又闡述了此法官的基本思想與這段引文及其上下文所代表的儒家思路的衝突。First, the various attitudes towards homosexuality among Confucianism, Christianity and ancient Greek culture are considered. Distinguished from the Christian harsh repulsion and the Greek slight encouragement, Confucianism has been guardedly tolerant of homosexuality and judged homosexuals according to their personal moral behavior. To reveal the deep reasons for the distinction between Confucianism and Christianity on this issue, the paper examines the differences in thinking between the Western dichotomy and the Confucian genesis by the co-opposites of yin-yang. Confucianism explains homosexuality as one of the possible results of the yin-yang process. It is thereby a natural phenomenon, not an evil thing. However, it is due to this understanding that Confucianism cannot advocate the legalization of homosexual marriage, because a union between homosexuals does not belong to a true yin-yang means of combination and production. To treat it legitimately as being the same as a marriage between heterosexuals could lead to consequences that would be unfavorable to the longevity of human communities, which include, for instance, opening up the possibility of group marriage; hurting innocent people; and leading those who do not have a definite sexual tendency to make a homosexual decision. The third part of the paper refers to the Confucian saying cited by Anthony Kennedy, the Chief Justice of the Supreme Court of the USA, in his statement on the ruling on same-sex marriage, and shows that his citation was inaccurate, but its content was not far from the original meaning of Confucius’ saying. Further, the conflict between Kennedy’s basic thinking and the Confucian thought demonstrated in the citation and its context is exposed.DOWNLOAD HISTORY | This article has been downloaded 329 times in Digital Commons before migrating into this platform.
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WANG, Tangjia. "死亡概念的綜合考慮." International Journal of Chinese & Comparative Philosophy of Medicine 4, no. 1 (January 1, 2002): 117–29. http://dx.doi.org/10.24112/ijccpm.41423.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.雖然死亡問題一直是人類文化的重要主題，雖然古希臘人早就提出過“死亡學”這一術語，但真正意義上的死亡學尚未建立。生命倫理學也尚未給我們提供一種相對完整的死亡概念。由於人不僅是一般的自然存在物，而且是一種社會文化的存在物，人的死亡就不僅是一種自然事件，而且是一種社會文化事件。為了說明人的死亡與動物的死亡的區別，我們需要對死亡概念進行綜合考慮。中國的孔子早就提出過“未知生，焉知死？”這樣的問題。雖然中國文化十分重視生存的倫理問題，但中國人一刻也沒有停止對死亡的探索。從佛教對死亡的沉思冥想到道教對死亡的執著超越，從莊子對死亡的哲學思辨到帝王對長生不老的不斷追求，死亡問題就一直是中國文化關注的中心之一。在中文中，表示死亡的詞至少有150種，人的死亡方式，死者的年齡，死者與生者的關係，生者對死者的態度無一不體現在生活死亡的稱謂中。從中國的死亡文化中，我們可以發現人們對死亡的慎終追遠的心態。對死亡意識的普遍壓抑，畏死的真切心情或達觀的生死度。實際上，西方意義上的死亡教育在中國一直是一種普遍的社會實踐。人的死亡不僅是人的自然生命的終結，而且是人的社會生命和精神生命的終結。對人的生存意義和生命尊嚴的倫理關切使我們有必要建立死亡的倫理學，而臨終關懷的倫理學不過是它的一個部分而已。本文作者試圖通過對社會人類學資料和對死亡體驗的臨床觀察記錄進一步說明把人的死亡理解社會文化現象的必要性與重要性。同時也表明死亡體驗並不必然意味著痛苦，悲哀與恐懼，它也可能包含歡快。寧靜與希望等積極的心理因素，充分地認識和巧妙地利用這些因素對尊重臨死者的尊嚴和提高他們的生命質量這一人道目標具有無可置疑的重要性。The term "science of death" appeared at one time in ancient Greece. Socrates even said that "philosophy is a practice of death". However, although death has been viewed as an important subject in many fields of cultural studies, a science of death in the strict sense of the terminology has not come into being due to the lack of a rational and sophisticated methodology as well as an organic combination of theoretical speculation and empirical research. Up to date we have not even succeeded in coming up with a relatively comprehensive conception of what death means, even though we can find a variety of explanations of death in such disciplines as philosophy, religion, sociology, psychology, biology and medicine. Accordingly, we need synthetically take the concept of death into account.Although Confucius asked such question as "how could we understand death without understanding life?" Chinese have never ceased to probe into the issue of death. In the long tradition of Chinese thought, from Zhuang -zi's philosophical speculation of death to the modern culture of death, from the religious experience of the Taoist transcendence to the Buddhist meditation upon death, Chinese have always attached great ethical concerns to the issue of death. In the Chinese language, there are at least 150 words and phrases referring to death. From the Chinese ethos of death we can find the ultimate concern of life, the common concealment of death, the unvarnished mood of fearfulness as well as profound calmness in the face of death. As a matter of fact, death education in western sense of the word has become a popular social practice in current China.There is no doubt, death of a human being means not only the end of a human biological life but the end of a social and spiritual life. Establishment of ethics of death (part of which is ethics of care for the terminally ill) is indispensable for the development of our ethical concern about the dignity and meaning of human life. This paper clarifies the necessity and importance of our understanding of human death as a social and cultural phenomenon by analyzing the materials of social anthropology and clinical observations of death experience. It indicates that although death experience is often considered painful, sad and fearful, it probably also implies some positive psychological aspects such as hope, serenity and even euphoria. The arousal of these positive aspects of death is of great significance for maintaining the dignity of dying patients and increasing the quality of their lives.DOWNLOAD HISTORY | This article has been downloaded 21 times in Digital Commons before migrating into this platform.
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SHIBUYA, Ikuko. "Everyday Usage of the Japanese Word Bukiyo When Describing Children's Movement Difficulties." Japanese Journal of Special Education 48, no. 5 (2011): 361–70. http://dx.doi.org/10.6033/tokkyou.48.361.
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YANG, Tongwei, and Zhangqi FENG. "知情同意的權利主體: 儒家倫理視角下的考察." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 1 (January 1, 2008): 17–28. http://dx.doi.org/10.24112/ijccpm.61452.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.“ 知情同意”這個在西方文化背景中產生的倫理和法律術語在中國仍然是一個比較新的概念。尤其是對於知情同意的權利主體這一基本問題，在立法實踐和臨床實務中仍存在認識模糊和不一致之處。本文基於儒家家庭倫理的基本精神——尊重個人意願與家庭關懷的統一，提出了關於知情同意權利主體的立法建議。在儒家倫理中，主張“和而不同”、“互以對方為重”，體現了尊重個人意願的思想。在儒家倫理中還主張“父慈子孝”、“兄友弟恭”、“夫婦和順”，體現了家庭關懷。可見，在儒家倫理視野下，知情同意權利並非由家屬包辦，也非僅僅屬於患者而和家庭無關，而是在患者做主前提下的家庭參與，是患者做主與家庭關懷的統一。所以，對於有同意能力的患者而言，其本人所作的同意表示才具有法律效力；只有在某些特殊的情形下患者家屬才可以代為簽署知情同意書或者代行知情同意權利。Informed consent has been a core principle endorsed by modern Western medical ethics. It involves patient-physician relationship as well as family relationship. It has been a focus of debates since it was introduced to the Chinese world whether informed consent is agreeable to the cultural ethos of China, and if not, whether it can be applied transculturally. This paper first discusses three principles in the policy of informed consent: 1. the principle of individual autonomy; 2. the principle of non-maleficence; and 3. the principle of effectiveness. Then the paper explores the issue informed consent within the framework of the Confucian concept of family and family values, indicating that in Confucian ethics, the idea of“ harmony in diversity” acknowledges the importance of individuality whereas the notion of reciprocal relationship emphasizes the interconnectedness of everyone in family and society at large. We should always look for a balanced point between the right of the patient and the duty of the physician, and between the interest of an individual person and the interest of the family as a unit.DOWNLOAD HISTORY | This article has been downloaded 183 times in Digital Commons before migrating into this platform.
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Kuroda, Seiko, Kiyoshi Imamura, Izumi Itoh, and Isao Takimoto. "Speech, Language and Communication Development and Mother-Infant Intervention during Infancy in a Case of Visual-Hearing Impairment with Agenesis of the Corpus Callosum and Parents of Profoundly Severe Hearing Impairment." Japan Journal of Logopedics and Phoniatrics 43, no. 4 (2002): 375–85. http://dx.doi.org/10.5112/jjlp.43.375.
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HATADA, Koichi. "IUPAC Recommendation on "Structure-Based Nomenclature for Irregular Single-Strand Organic Polymers (Recommendations 1994)" and other Macromolecular Nomenclature Recommendations." Kobunshi 44, no. 4 (1995): 254–58. http://dx.doi.org/10.1295/kobunshi.44.254.
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OOI, Manabu. "Failed Negotiations on Requests of Prelinguistic Children with Severe Mental Retardation : Examining Children's Concern for Adult's Responses and Their Communicative Functions." Japanese Journal of Special Education 31, no. 1 (1993): 11–19. http://dx.doi.org/10.6033/tokkyou.31.11_1.
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"How Utterances are Divided into Tone Groups in Yongning Na: 短語切分、重點突出與形態聲調學——永寧摩梭話的語句如何形成聲調組." Bulletin of Chinese Linguistics 8, no. 1 (January 14, 2015): 86–116. http://dx.doi.org/10.1163/2405478x-00801006.
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提要永寧摩梭話(納語)是漢藏語族納語組的一種語言，位於雲南跟四川交界地帶的永寧壩與瀘沽湖地區。永寧納語的聲調系統有高、中、低三個調域。本文介紹和分析納語中的語句如何被劃分為“聲調組”。選擇何種聲調組往往反映了語句不同的信息結構。由於句法結構跟聲調組的切分沒有硬性直接的對應，說話人可以選擇將一個大的組塊整合為一個聲調組，從而使結構更加緊密，或者也可以把語句分成一些聲調組，加強不同成分的風格效應。論文用例子詳細說明在語句分為聲調組的過程中，說話人選擇某種變調類型的動機。結構越緊密的語句，其可能劃分的聲調組就越少。而在生動語境裡，說話人可以將句子分作更多的聲調組，表示強調。
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"From the Perspective of the Pervasiveness of Sound Correspondences: 語音對應與苗瑤語比較研究——從普遍對應的角度看." Bulletin of Chinese Linguistics 8, no. 1 (January 14, 2015): 157–76. http://dx.doi.org/10.1163/2405478x-00801009.
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提要 普遍對應指對應的表現形式在所有參與比較的語言中都有分佈。放寬這一要求會導致晚期借用混入比較，乃至造成對語源關係的誤判。從這一角度出發，本文考察了原始苗瑤語重構所依賴的語音對應基礎。無論是在普遍對應的嚴格要求下，還是放寬要求，苗瑤語之間的關係語素都是高階比低階多，這可以進一步確認它們之間的親緣關係。應用同樣的比較程式，漢語和原始苗瑤語之間的關係語素也顯示出同樣的分佈，因此，詞階分析支持苗瑤語與漢語之間的親緣關係，而非接觸關係。不可釋原則的應用同樣確認了這一判斷。不可釋原則指無法用施借語言的音韻系統來解釋受借語言中關係語素的表現，就說明二者之間的關係假定為親緣關係比接觸關係更為合理。幾個不可釋的例子可以在漢-苗瑤語關係語素中找到，因此，苗瑤語應該仍然歸屬於漢藏語系。
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Rousseau, Alain. "Quatre récits tirés du Zibuyu 子不語 de Yuan Mei 袁枚." Impressions d’Extrême-Orient, no. 3 (February 27, 2013). http://dx.doi.org/10.4000/ideo.282.
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"不整脈の遺伝子診断(用語解説)." Journal of JCS Cardiologists 20, no. 2 (September 25, 2012): 255. http://dx.doi.org/10.1253/jjcsc.20.2_255.
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"大学生の英語学習における動機減退要因の予備調査—Preliminary study of demotivating factors in Japanese university English learning." Language Teacher 35, no. 1 (January 1, 2011): 11. http://dx.doi.org/10.37546/jalttlt35.1-2.
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Abstract This research focused on EFL learners’ demotivation and investigated what affective factors were related to Japanese EFL learners’ demotivation and whether or not English learners’ demotivated attitudes were unique to English study. 122 university students completed two self-evaluation questionnaires using Likert scales. Factor analyses were run on the responses, and correlations between factors were examined. One of the resulting factors was amotivation, which positively correlated with an aversion to making an effort, resistance to grammar and vocabulary learning, and anxiety about using English. The results indicated that demotivated English learners tend to make less effort. This likely lowers their competence, which in turn may raise their anxiety of using English. Furthermore, examination of aversions to making an effort implies that demotivated English learners tend to have an insular mentality, and show difficulty in making an effort which was not exclusive to English. 本論では、EFL学習者の「動機減退 (demotivation)」 に注目し、どのような要因が英語学習におけるdemotivationと結びついているのか、またdemotivationは英語学習に限ったことなのかを調査した。122名の大学生による2つのアンケート調査の回答を因子分析し、下位尺度間相関を調べた。その結果、特に、「無動機 (amotivation)」要因は「文法・語彙学習への抵抗感」、「努力嫌い」、「英語使用への不安」との間に正の相関が見られた。動機づけの低い学習者は、あまり努力をせず英語の習熟度も低くなりがちで、英語使用への不安や、英語に限らず努力することが苦手だという傾向がみられた。
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"大学生を対象とした英語授業不安尺度の作成とその検討 – The English Language Classroom Anxiety Scale: Test Construction, Reliability, and Validity." JALT Journal, November 1, 2003, 187. http://dx.doi.org/10.37546/jaltjj25.2-4.
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Foreign language anxiety is becoming an important area of research in our profession. Debilitating language anxiety can have profound consequences on the language learning process. The purpose of the present study is to construct a scale to measure the anxiety that Japanese students experience in English language classrooms. First, a pilot test was developed from open-ended questionnaires administered to 148 university students describing specific situations that had made them anxious in English language classrooms, and from five extant scales of foreign language anxiety developed in the U.S. and Canada (Ely, 1986; Gardner, 1985; Horwitz, Horwitz, & Cope, 1986; MacIntyre & Gardner, 1994; Young, 1990). A total of 317 anxiety-producing situations were initially identified from the students’ reports and 90 items from the extant scales. Elimination of duplicate situations reduced the set of items to the following 12 dimensions: listening, speaking, reading, writing, being asked questions, mistakes, information processing, classroom activities, other classmates, teachers, language skills, and course work. Thirty-eight pilot test items, representing the 12 dimensions, were constructed and administered to 213 university students in first year and second year English classes. Each item was followed by a six-point Likert response scale. Results of factor analysis revealed that English language classroom anxiety was composed of three factors: anxiety about (a) low proficiency in English (e.g., I am anxious about whether I will be able to keep up with the classes), (b) evaluation from classmates (e.g., I am anxious that other students might think I am poor at English), and (c) speaking activities (e.g., I feel nervous when I speak English in class). The test-retest reliability for an interval of eight weeks was .85 for the general scale, and .85, .77, and .71 for the three subscales respectively. The internal consistency, using Cronbach’s alpha coefficient, was .92 for the general scale, and .89, .84, and .82 for the subscales respectively. The present scale was determined to be highly reliable. The validity of the scale was assessed by its correlations with Leary’s (1983) Interaction Anxiousness Scale and with Shioya’s (1995) scale of cognitive appraisals of English learning skills and costs. It was posited that those who have high English language classroom anxiety tend to feel anxious in social situations and to consider English language learning troublesome. The general scale and the three subscales were all significantly and positively correlated with both Leary’s and Shioya’s scales, verifying the validity of the present scale. Limitations of the present study and implications for future research were discussed. 本研究は、日本人学生の英語学習に関わる不安の実証的研究の端緒として、英語授業不安尺度を作成し、その信頼性と妥当性を検討したものである。まず予備調査において、既存の外国語不安尺度の項目（全９０項目）と日本人英語学習者の自由記述（全３１７項目）から、本調査に用いる３８の質問項目を選定した。２１３名の大学生に対し６件法で回答を求め、因子分析を行った結果、英語授業不安は、英語力に対する不安、他の学生からの評価に対する不安、および発話活動に対する不安から構成されていることが示された。尺度の信頼性は、アルファ係数と再検査法により十分に高いことが示された。また、「対人不安」および「英語学習におけるスキル・コストの認知」との有意な正の相関関係から、尺度の妥当性が概ね確認された。