This essay employs the approach of New Criticism close reading to interpret My Jerusalem by a contemporary Chinese poet, Wang Guilin, from the dialogic perspective of＂I and Thou.＂ From a dimension of faith beyond da...This essay employs the approach of New Criticism close reading to interpret My Jerusalem by a contemporary Chinese poet, Wang Guilin, from the dialogic perspective of＂I and Thou.＂ From a dimension of faith beyond daily life, the poet narrates his astonishment, historical reflection and spiritual transformation during a visit to Jerusalem. For him, the journey to Jerusalem was also a pilgrimage to a spiritual homeland, self-achievement, and peace and love.展开更多
Development of learner autonomy is a challenging task, especially when students are not presented with regular opportunities to reveal their voice and take part in shaping,at least to a certain degree,classroom discou...Development of learner autonomy is a challenging task, especially when students are not presented with regular opportunities to reveal their voice and take part in shaping,at least to a certain degree,classroom discourses. Engaging students in egalitarian teacher-students I-Thou dialogue(Buber, 1970)appears to be an effective way of empowering students voice,however there is need to investigate ways of practical implementation of this practice. Student feedback questionnaires(SFQs)have been widely used in tertiary institutions as a tool for establishing communication between students and teachers, as well as educational institutions,and evaluating course content and pedagogical methods applied.One of the major criticisms of this practice though is its summative nature and lack of closure of the feedback loop with students. Present study explores the practice of implementing formative continuous student feedback(CSF) throughout the duration of the whole course where teachers collect responses from students at the end of the class and close the loop in consecutive sessions by analyzing the feedback provided and acting upon it. Integrating the principles of Freire’s praxis and Buber’s I-Thou dialogue,this practice appears to be facilitative of building effective channels of communication between all parties involved,as well as developing greater sense of autonomy among students over the learning process in an English as a foreign language(EFL) classroom. The research is conducted as part of a larger CSF project implemented at a tertiary institution in Hong Kong.展开更多
In the earliest Abrahamic scriptures,the writers made clear that God did not want to divulge a personal name he could be called.Despite all the differences among the Abrahamic traditions,one critical point all agree o...In the earliest Abrahamic scriptures,the writers made clear that God did not want to divulge a personal name he could be called.Despite all the differences among the Abrahamic traditions,one critical point all agree on is the decision that God’s creatures may refer to him and pray to him but not to speak to the God who declares“I am that I am”.It turns out that in the 20th century a Hassidic rebbe figured why that prohibition may be so critical to all cultural traditions of the Abrahamic collection of faiths.In addition,philosophy of language supports the rebbe’s reasoning as does an analogical argument about knowledge inaccessible to simultaneous objectifying.All this sums to the grounds for building a platform for international cooperation with religious understanding as more worthy and less risky than the scheming and greed surrounding economic competition.展开更多
文摘This essay employs the approach of New Criticism close reading to interpret My Jerusalem by a contemporary Chinese poet, Wang Guilin, from the dialogic perspective of＂I and Thou.＂ From a dimension of faith beyond daily life, the poet narrates his astonishment, historical reflection and spiritual transformation during a visit to Jerusalem. For him, the journey to Jerusalem was also a pilgrimage to a spiritual homeland, self-achievement, and peace and love.
文摘Development of learner autonomy is a challenging task, especially when students are not presented with regular opportunities to reveal their voice and take part in shaping,at least to a certain degree,classroom discourses. Engaging students in egalitarian teacher-students I-Thou dialogue(Buber, 1970)appears to be an effective way of empowering students voice,however there is need to investigate ways of practical implementation of this practice. Student feedback questionnaires(SFQs)have been widely used in tertiary institutions as a tool for establishing communication between students and teachers, as well as educational institutions,and evaluating course content and pedagogical methods applied.One of the major criticisms of this practice though is its summative nature and lack of closure of the feedback loop with students. Present study explores the practice of implementing formative continuous student feedback(CSF) throughout the duration of the whole course where teachers collect responses from students at the end of the class and close the loop in consecutive sessions by analyzing the feedback provided and acting upon it. Integrating the principles of Freire’s praxis and Buber’s I-Thou dialogue,this practice appears to be facilitative of building effective channels of communication between all parties involved,as well as developing greater sense of autonomy among students over the learning process in an English as a foreign language(EFL) classroom. The research is conducted as part of a larger CSF project implemented at a tertiary institution in Hong Kong.
文摘In the earliest Abrahamic scriptures,the writers made clear that God did not want to divulge a personal name he could be called.Despite all the differences among the Abrahamic traditions,one critical point all agree on is the decision that God’s creatures may refer to him and pray to him but not to speak to the God who declares“I am that I am”.It turns out that in the 20th century a Hassidic rebbe figured why that prohibition may be so critical to all cultural traditions of the Abrahamic collection of faiths.In addition,philosophy of language supports the rebbe’s reasoning as does an analogical argument about knowledge inaccessible to simultaneous objectifying.All this sums to the grounds for building a platform for international cooperation with religious understanding as more worthy and less risky than the scheming and greed surrounding economic competition.
