2010年5月21日星期五
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回应顾建忠老师
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奥巴马派遣核专家处理墨西哥湾原油泄漏
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学习的热情
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HOW ENGLISH ERASED ITS ROOTS TO BECOME THE GLOBAL TONGUE OF THE 21ST CENTURY
From The Guardian:
The India of Hobson-Jobson has also found a new global audience. A film such as Mira Nair'sMonsoon Wedding is typical of the world's new English culture. The Indian bridegroom has a job in Houston. The wedding guests jet in from Melbourne and Dubai and speak in a mishmash of English and Hindi. Writing in the Sunday Times, Dominic Rushe noted that Bollywood English is "hard to reproduce in print, but feels something like this: "Yudhamanyus ca vikranta uttanaujas ca viryanavan: he lives life in the fast lane." Every English-speaking visitor to India watches with fascination the facility with which contemporary Indians switch from Hindi or Gujarati into English, and then back into a mother tongue. In 2009, the film Slumdog Millionairetook this a stage further. Simon Beaufoy's script, a potpourri of languages, adapted from an Indian novel, was shot in Mumbai, with a British and Indian cast, by Scottish director Danny Boyle, but launched worldwide with an eye on Hollywood's Oscars, where it eventually cleaned up.
India illustrates the interplay of British colonialism and a booming multinational economy. Take, for instance, the 2006 Man Booker prize. First, the result was broadcast on the BBC World Service from Delhi to Vancouver. The winner was The Inheritance of Loss by Kiran Desai, an Indian-born writer who had attended writing classes in New York. So far removed from any English experience, though steeped in its literary tradition, was The Inheritance of Loss that, finally, the British critic John Sutherland was moved to describe Desai's work as "a globalised novel for a globalised world". The writer herself is emblematic of the world's new culture: educated in Britain and America, she wrote her novel in her mother Anita Desai's house in the foothills of the Himalayas, and boasts on her website of feeling "no alienation or dislocation" in her transmigration between three continents.
More here.
THE MORAL LIFE OF BABIES
Paul Bloom in The NYT Magazine
Why would anyone even entertain the thought of babies as moral beings? From Sigmund Freud to Jean Piaget to Lawrence Kohlberg, psychologists have long argued that we begin life as amoral animals. One important task of society, particularly of parents, is to turn babies into civilized beings — social creatures who can experience empathy, guilt and shame; who can override selfish impulses in the name of higher principles; and who will respond with outrage to unfairness and injustice. Many parents and educators would endorse a view of infants and toddlers close to that of a recent Onion headline: “New Study Reveals Most Children Unrepentant Sociopaths.” If children enter the world already equipped with moral notions, why is it that we have to work so hard to humanize them?
A growing body of evidence, though, suggests that humans do have a rudimentary moral sense from the very start of life. With the help of well-designed experiments, you can see glimmers of moral thought, moral judgment and moral feeling even in the first year of life. Some sense of good and evil seems to be bred in the bone. Which is not to say that parents are wrong to concern themselves with moral development or that their interactions with their children are a waste of time. Socialization is critically important. But this is not because babies and young children lack a sense of right and wrong; it’s because the sense of right and wrong that they naturally possess diverges in important ways from what we adults would want it to be.
Posted by Robin Varghese at 06:21 PM |