Frankenstein
科學怪人
恐怖科幻小說始祖-Mary Shelley
帶領大家進入“科學怪人”的內心世界
12/9(三) 下午1:10
東吳大學英文系 馬健君教授
地點: 文4F18 English Corner
導讀會&徵文專屬BLOG: http://lc-guide.blogspot.com/
有任何問題&報名，歡迎洽詢語言中心 02-26748189轉66477~66481(人文大樓307教室) or來信s49682033@webmail.ntpu.edu.tw
Wednesday, December 2, 2009
英文讀書心得徵文比賽事項
批改辦法
1. 內容 40%
2. 結構 25%
3. 文法 25%
4. 修辭 10%
評分老師
應外系
左偉芳老師
翁素涵老師
比賽結果將於12/25(五)批改完畢後擇期公布於BLOG、各大首頁以及語言中心外公佈欄
特優：2000元 (一名)
優等：1500元 (一名)
佳作：1000元 (兩名)
#注意: 因無限制投稿篇數，所以若有一人同時得超過一個以上獎項時，即以最高獎項為主，不得重複。得獎者將經由投稿時使用的Email進行通知，並在下一場導讀會進行頒獎!
1. 內容 40%
2. 結構 25%
3. 文法 25%
4. 修辭 10%
評分老師
應外系
左偉芳老師
翁素涵老師
比賽結果將於12/25(五)批改完畢後擇期公布於BLOG、各大首頁以及語言中心外公佈欄
特優：2000元 (一名)
優等：1500元 (一名)
佳作：1000元 (兩名)
#注意: 因無限制投稿篇數，所以若有一人同時得超過一個以上獎項時，即以最高獎項為主，不得重複。得獎者將經由投稿時使用的Email進行通知，並在下一場導讀會進行頒獎!
Tuesday, October 20, 2009
原10月21日英文著作導讀會暨第一次英文讀書報告競賽頒獎儀式延至11月4日
原訂98年10月21日英文著作導讀會延至
98年11月4日11/4(三)下午1:10
師大英語系 莊坤良教授
James Joyce's Dubliners
地點：English Corner
名額：20名
第一次英文讀書報告競賽頒獎儀式，擬於11月4日導讀會後進行，敬請授獎同學出席。
有任何問題&報名，歡迎洽詢語言中心 02-26748189轉66477~66481(人文大樓307教室)or來信s49682033@webmail.ntpu.edu.tw
本活動專屬部落格：http://lc-guide.blogspot.com/
98年11月4日11/4(三)下午1:10
師大英語系 莊坤良教授
James Joyce's Dubliners
地點：English Corner
名額：20名
第一次英文讀書報告競賽頒獎儀式，擬於11月4日導讀會後進行，敬請授獎同學出席。
有任何問題&報名，歡迎洽詢語言中心 02-26748189轉66477~66481(人文大樓307教室)or來信s49682033@webmail.ntpu.edu.tw
本活動專屬部落格：http://lc-guide.blogspot.com/
Monday, October 5, 2009
10/7 導讀資料
10/7導讀會老師要講的劇本(Oscar Wilde's The Importance of Being Earnest)
請自行預習~ 謝謝!
ftp://opensource.nchc.org.tw/gutenberg/8/4/844/844-h/844-h.htm
請自行預習~ 謝謝!
ftp://opensource.nchc.org.tw/gutenberg/8/4/844/844-h/844-h.htm
Tuesday, September 29, 2009
英文著作導讀系列講座
“想來感受前所未有的戲劇張力嗎?”
“想一探英國文學的奧妙嗎?”
第一場: 10/7(三) 下午3:10
台大外文系 王寶祥教授
Oscar Wilde’s The Importance of Being Earnest
第二場: 10/21(三) 下午1:10
師大英語系 莊坤良教授
James Joyce’s Dubliners
地點: 文4F English Corner
名額限制: 20人
導讀會&徵文專屬BLOG: http://lc-guide.blogspot.com/
英文讀書心得徵文開跑! 11/5前截止收件!
English Corner外文書區提供最多樣的熱門經典原著、暢銷小說及雜誌借閱，歡迎多加利用，享受最優質的全英語環境!!
有任何問題&報名，歡迎洽詢語言中心 02-26748189轉66477~66481
(人文大樓307教室) or來信s49682033@webmail.ntpu.edu.tw
“想一探英國文學的奧妙嗎?”
第一場: 10/7(三) 下午3:10
台大外文系 王寶祥教授
Oscar Wilde’s The Importance of Being Earnest
第二場: 10/21(三) 下午1:10
師大英語系 莊坤良教授
James Joyce’s Dubliners
地點: 文4F English Corner
名額限制: 20人
導讀會&徵文專屬BLOG: http://lc-guide.blogspot.com/
英文讀書心得徵文開跑! 11/5前截止收件!
English Corner外文書區提供最多樣的熱門經典原著、暢銷小說及雜誌借閱，歡迎多加利用，享受最優質的全英語環境!!
有任何問題&報名，歡迎洽詢語言中心 02-26748189轉66477~66481
(人文大樓307教室) or來信s49682033@webmail.ntpu.edu.tw
Tuesday, June 23, 2009
Reflection on Oroonoko--柳宗成
It was the era of genuineness; it was the era of artifice, it was Eden of innocence; it was Sodom of hypocrisy, it was the empyrean of all virtues; it was the abyss of all sins, it was the paradise of peace; it was the pandemonium of violence, and above, this absurdity was what I beheld in the short novel Oroonoko, a book written by an English female of the Restoration— Aphra Behn.
The plot commenced with a sketch of a nameless lady’s witness to a primitive land with a primeval forests, a verdant and jubilant place which the chattering parrots merrily inhabited, which chirping birds delightedly dwelt in, and which the peaceable man peacefully resided in. It seemed that the wonderland was tranquil and blessed as if it were the Garden of Eden that the omnipotent and omniscient Creator bestowed upon Adam and Eve; nevertheless, the approaching diabolic colonists shortly sabotaged the bliss that the inhabitants once immersed in and vandalized Nature that the residents once possessed. This invasion led to the calamitous results and tragic death of Oroonoko, the African prince who was later tricked to be a slave by the crafty captain; and Imoinda, the pathetic woman bargained to the wicked captain by a king and enslaved by the sinister colonist.
My mind resounded with the impressive and heartbroken scene that Oroonoko mournfully cut Imoinda’s throat, sorrowfully removed her face, and grievously witnessed his own wife’s decease. Unlike Othello, a Moorish man in great jealousy suffocating his own innocent wife Desdemona, Oroonoko’s murder of Imoinda resulted from Oroonoko’s slavery, the colonists’ despotic power, and Oroonoko’s own sympathy for his own expectant wife and for the fetus. Being a slave without dignity, fearing that their kids will also be born in captivity after his or her birth, and preventing his wife in slavery from being tarnished by the colonists, Oroonoko painfully resolved to slay his own wife so that the tragedy of the slavery or the calamity of everything would not continuously recur in his homeland, in his wife’s life, and in his child’s future. As soon as I read this cruel but compassionate part of the novel, I simultaneously expressed my sympathy for the price in slavery, Oroonoko, and also thought that all the misery and misfortune has ended with Imoinda’s death; yet, shortly afterward, I found that my speculation was opposite to the story that Aphra Behn has indited. Soon after I just finished reading Oroonoko’s personal killing of Imoinda, I learned that Oroonoko, sinking into deeper depression and having a heavy heart, kept watch for Imoinda’s corpse until the corpse’s stench brought the colonists to the scene and the colonists took away Oroonoko’s life and that Oroonoko was ravaged by the inhumane abuse of his body whereas he stood stoically smoking the pipe until he fell down dead. It is a dreadful story that is more fearful than Edger Allan Poe’s stories and that shepherds the readers of all Modern into the colonial age. As I scrutinized the lines in the novel, it seemed that the slaves in the colony were all reappearing and howling for their strenuous travail. Behn really aroused readers’ sympathy to those who situated in the low stratum of society and accused the privileged of their exploitation and persecution. Once the readers saw the miserable lives of the slaves with their own eyes, they would show their mercy for the underprivileged as Behn wished the readers to be concerned with the people in low stratum and to introspect the barbarity of the glorious epoch.
Apart from the novel itself, the story appeared to insinuate our history and our society. Oroonoko in the novel ultimately slew his wife because he did not possess the strength like the armed colonists’ power to thwart the colonial captain’s violence and insult to his family. Without the inferiority, he had no alternative but to take away his wife’s life in order to end the torments they suffered from and provoke an outcry. Similarly, the Peasant’s Revolt of England, the Jacquerie in medieval France, the French Revolution, and the Russian Revolution were the reprinted version of the prince Oroonoko. When the underprivileged or the oppressed were crucified by the governments’ exploitation or the totalitarians’ maltreatment, they simultaneously decided to crusade against tyranny, to revolt against authority, and to strive for their rights so as to annihilate the inequality they faced. However, not having the same financial capability as the government and the same scepter as the sovereign, the underprivileged can only gang the men together and make an assault on the ruler, with the iron and the fists. As the underprivileged rose in rebellion against their ruler, society soon lapsed into agitation and havoc and suffers from the thorns that are engendered from the underprivileged as well as the ruler. From these facts, we can say that when the oppressed encounter society’s tearless treatment or isolation and are at the end of the rope, they are inclined to damage themselves or injure others, causing everyone’s catastrophe and nightmare. This is not what we expect to see.Hence, as soon as we see the poor or the underprivileged, we must not evade them as the rich man fared sumptuously ignores Lazarus, a beggar who is full of sores. Instead, we must generously give our assistance to those needy people. With our help, they will not imprison themselves in the abyss of helplessness; jail them in the inferno of poverty, and lock themselves in the perdition of ordeals. Conversely, they procure the hope and more impetus to serve for their society and usher other impoverished people into bliss of being concerned. And, all the goodwill shepherds all humans into a harmonious heaven.
The plot commenced with a sketch of a nameless lady’s witness to a primitive land with a primeval forests, a verdant and jubilant place which the chattering parrots merrily inhabited, which chirping birds delightedly dwelt in, and which the peaceable man peacefully resided in. It seemed that the wonderland was tranquil and blessed as if it were the Garden of Eden that the omnipotent and omniscient Creator bestowed upon Adam and Eve; nevertheless, the approaching diabolic colonists shortly sabotaged the bliss that the inhabitants once immersed in and vandalized Nature that the residents once possessed. This invasion led to the calamitous results and tragic death of Oroonoko, the African prince who was later tricked to be a slave by the crafty captain; and Imoinda, the pathetic woman bargained to the wicked captain by a king and enslaved by the sinister colonist.
My mind resounded with the impressive and heartbroken scene that Oroonoko mournfully cut Imoinda’s throat, sorrowfully removed her face, and grievously witnessed his own wife’s decease. Unlike Othello, a Moorish man in great jealousy suffocating his own innocent wife Desdemona, Oroonoko’s murder of Imoinda resulted from Oroonoko’s slavery, the colonists’ despotic power, and Oroonoko’s own sympathy for his own expectant wife and for the fetus. Being a slave without dignity, fearing that their kids will also be born in captivity after his or her birth, and preventing his wife in slavery from being tarnished by the colonists, Oroonoko painfully resolved to slay his own wife so that the tragedy of the slavery or the calamity of everything would not continuously recur in his homeland, in his wife’s life, and in his child’s future. As soon as I read this cruel but compassionate part of the novel, I simultaneously expressed my sympathy for the price in slavery, Oroonoko, and also thought that all the misery and misfortune has ended with Imoinda’s death; yet, shortly afterward, I found that my speculation was opposite to the story that Aphra Behn has indited. Soon after I just finished reading Oroonoko’s personal killing of Imoinda, I learned that Oroonoko, sinking into deeper depression and having a heavy heart, kept watch for Imoinda’s corpse until the corpse’s stench brought the colonists to the scene and the colonists took away Oroonoko’s life and that Oroonoko was ravaged by the inhumane abuse of his body whereas he stood stoically smoking the pipe until he fell down dead. It is a dreadful story that is more fearful than Edger Allan Poe’s stories and that shepherds the readers of all Modern into the colonial age. As I scrutinized the lines in the novel, it seemed that the slaves in the colony were all reappearing and howling for their strenuous travail. Behn really aroused readers’ sympathy to those who situated in the low stratum of society and accused the privileged of their exploitation and persecution. Once the readers saw the miserable lives of the slaves with their own eyes, they would show their mercy for the underprivileged as Behn wished the readers to be concerned with the people in low stratum and to introspect the barbarity of the glorious epoch.
Apart from the novel itself, the story appeared to insinuate our history and our society. Oroonoko in the novel ultimately slew his wife because he did not possess the strength like the armed colonists’ power to thwart the colonial captain’s violence and insult to his family. Without the inferiority, he had no alternative but to take away his wife’s life in order to end the torments they suffered from and provoke an outcry. Similarly, the Peasant’s Revolt of England, the Jacquerie in medieval France, the French Revolution, and the Russian Revolution were the reprinted version of the prince Oroonoko. When the underprivileged or the oppressed were crucified by the governments’ exploitation or the totalitarians’ maltreatment, they simultaneously decided to crusade against tyranny, to revolt against authority, and to strive for their rights so as to annihilate the inequality they faced. However, not having the same financial capability as the government and the same scepter as the sovereign, the underprivileged can only gang the men together and make an assault on the ruler, with the iron and the fists. As the underprivileged rose in rebellion against their ruler, society soon lapsed into agitation and havoc and suffers from the thorns that are engendered from the underprivileged as well as the ruler. From these facts, we can say that when the oppressed encounter society’s tearless treatment or isolation and are at the end of the rope, they are inclined to damage themselves or injure others, causing everyone’s catastrophe and nightmare. This is not what we expect to see.Hence, as soon as we see the poor or the underprivileged, we must not evade them as the rich man fared sumptuously ignores Lazarus, a beggar who is full of sores. Instead, we must generously give our assistance to those needy people. With our help, they will not imprison themselves in the abyss of helplessness; jail them in the inferno of poverty, and lock themselves in the perdition of ordeals. Conversely, they procure the hope and more impetus to serve for their society and usher other impoverished people into bliss of being concerned. And, all the goodwill shepherds all humans into a harmonious heaven.
Image of China in Western Literature--“ China in the sixteenth century: The journals of Matthew Ricci: 1583-1610”--黃韻玲
Ricci Matthew, as everybody knows, was the most famous priest in the 16th century who lived in China over 25 years. Being so talented at language-learning, he could memorize every character he saw and read Chinese classics without any difficulties.
This journal was edited by one of his friends after few years he died and was translated into English in 1983. It is said that Matthew Ricci’s journal was an extraordinary work which provides a vivid picture for those who have no ideas about China in Europe. Telling us as much as he knew about languages, religions, customs and bureaucracy in China, Ricci’s journal might be viewed as a bibliography rather than fantasy novels which Marco Polo, Odoric have already written down in the early 13th.
It is no doubt that nobody could be so familiar with Chinese culture like Matthew Ricci at that time. He makes cultural comparisons between Europe and China to raise European’s attention toward Chinese. On the other hand, his concern about different living styles in those two places makes us to know more about European culture, too. For example, by stating that the buildings in China are not as permanent and stable as in Europe, he introduces public facilities in Europe which are common and sustainable. Another interesting story is that, Ricci says he was confused when seeing Chinese paintings and hearing Chinese melodies. I think it is just because of the totally different techniques in arts that could confuse him. One thing we need to understand is that, each culture has its standards when it comes to arts. That is to say, what they think unharmonious may be the arts we appreciate. Hence, I think “be respectful to all cultures” is what Ricci’s journal reminds us of and the spirit of the 21th century.
Besides, he tried to show how wonderful China was and how well-mannered Chinese were in order to convince more priests to believe that China was blessed. Hence, China seems like a good place for those who want to begin their preach jobs. He also shows his tolerance when mentioning religions in China. For him, all they need is God’s bless, which can help them get rid of superstitions. Ricci, so rational a man he is, finds out that while fortunetellers in China always cheat on people, everybody would like to believe in it rather than being skeptical about it. He thinks fortunetelling is a kind of crime and actually, has nothing to do with one’s future. In my opinion, the reason why people believe in fortunetellers is that they are still uneasy and anxious about their future; furthermore, they are afraid of being conquered by Tartars again, even though they have regoverned China for such a long period of time.
Also, there are something need to be taken into consideration in this book. Not until I read Ricci’s journal, did I realize that how people from outside of China think of us as. Apparently, European and Chinese culture are totally different, but they still have something in common—both of them have their own philosophy of lives. And we should admire both of them. This book gives us a chance not only to see the way they look upon us, but also help us to figure out how hybridity featured in modern society. As mentioned above, the book “China in the sixteenth century: The journals of Matthew Ricci: 1583-1610” is very valuable for people such as students and researchers who want to go deeply into history. Finally, although Ricci, the author of the book, disdains superstitions in China, the book itself seems like to be a prophecy which foretells the disasters in the late 19th-- the defeat of China is inevitable because Chinese are too weak to fight with the invaders as he describes in the book.
This journal was edited by one of his friends after few years he died and was translated into English in 1983. It is said that Matthew Ricci’s journal was an extraordinary work which provides a vivid picture for those who have no ideas about China in Europe. Telling us as much as he knew about languages, religions, customs and bureaucracy in China, Ricci’s journal might be viewed as a bibliography rather than fantasy novels which Marco Polo, Odoric have already written down in the early 13th.
It is no doubt that nobody could be so familiar with Chinese culture like Matthew Ricci at that time. He makes cultural comparisons between Europe and China to raise European’s attention toward Chinese. On the other hand, his concern about different living styles in those two places makes us to know more about European culture, too. For example, by stating that the buildings in China are not as permanent and stable as in Europe, he introduces public facilities in Europe which are common and sustainable. Another interesting story is that, Ricci says he was confused when seeing Chinese paintings and hearing Chinese melodies. I think it is just because of the totally different techniques in arts that could confuse him. One thing we need to understand is that, each culture has its standards when it comes to arts. That is to say, what they think unharmonious may be the arts we appreciate. Hence, I think “be respectful to all cultures” is what Ricci’s journal reminds us of and the spirit of the 21th century.
Besides, he tried to show how wonderful China was and how well-mannered Chinese were in order to convince more priests to believe that China was blessed. Hence, China seems like a good place for those who want to begin their preach jobs. He also shows his tolerance when mentioning religions in China. For him, all they need is God’s bless, which can help them get rid of superstitions. Ricci, so rational a man he is, finds out that while fortunetellers in China always cheat on people, everybody would like to believe in it rather than being skeptical about it. He thinks fortunetelling is a kind of crime and actually, has nothing to do with one’s future. In my opinion, the reason why people believe in fortunetellers is that they are still uneasy and anxious about their future; furthermore, they are afraid of being conquered by Tartars again, even though they have regoverned China for such a long period of time.
Also, there are something need to be taken into consideration in this book. Not until I read Ricci’s journal, did I realize that how people from outside of China think of us as. Apparently, European and Chinese culture are totally different, but they still have something in common—both of them have their own philosophy of lives. And we should admire both of them. This book gives us a chance not only to see the way they look upon us, but also help us to figure out how hybridity featured in modern society. As mentioned above, the book “China in the sixteenth century: The journals of Matthew Ricci: 1583-1610” is very valuable for people such as students and researchers who want to go deeply into history. Finally, although Ricci, the author of the book, disdains superstitions in China, the book itself seems like to be a prophecy which foretells the disasters in the late 19th-- the defeat of China is inevitable because Chinese are too weak to fight with the invaders as he describes in the book.
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