恭喜以下三位優秀同學得到98年度第二學期第二次英文讀書心得徵文比賽
特優：企管3B 陳綺雯“The Lovely Bones”by Alice Sebold
優等：行政2B 宋艾玲 “The Gift”by Danielle Steel
佳作：應外三 鍾錦樑 “Reflection on Doctor Faustus”
Saturday, September 25, 2010
Wednesday, June 16, 2010
5/17截止之英文讀書心得報告得獎名單
名單如下:
特優: 金融五 49480056 蔡怡然
優等: 企管系4A 49579025 李自軒
佳作: 應外三 49682024 曾佳彥
請以上得獎者請於6/18(五)12:10 到文418(ENGLISH CORNER)接受頒獎。
特優: 金融五 49480056 蔡怡然
優等: 企管系4A 49579025 李自軒
佳作: 應外三 49682024 曾佳彥
請以上得獎者請於6/18(五)12:10 到文418(ENGLISH CORNER)接受頒獎。
Saturday, June 5, 2010
英文讀書心得徵文(6/14截稿!)
主辦單位：台北大學語言中心
參加資格：台北大學在學生
內容：任挑一本英文書籍，類型長短不限
字數：500字以上，英文書寫
截稿日期：2010/6/14(一) 中午12：00
參加辦法：有興趣者請在期限內把英文讀書心得電子檔寄到
s49682033@webmail.ntpu.edu.tw， 標明
“英文讀書心得徵文—系級學號姓名” 即可。
截稿後將會請評審老師逐一批改，
並擇期公布優選讀書心得，張貼在各大網站及專屬部落格。
英文著作導讀會&英文讀書心得徵文專屬BLOG：
http://lc-guide.blogspot.com/
特優：2000 元 (一名)
優等：1500 元 (一名)
佳作：1000 元 (一名)
#有任何問題，歡迎洽詢語言中心 02-26748189轉66477~66481
(人文大樓307教室)
參加資格：台北大學在學生
內容：任挑一本英文書籍，類型長短不限
字數：500字以上，英文書寫
截稿日期：2010/6/14(一) 中午12：00
參加辦法：有興趣者請在期限內把英文讀書心得電子檔寄到
s49682033@webmail.ntpu.edu.tw， 標明
“英文讀書心得徵文—系級學號姓名” 即可。
截稿後將會請評審老師逐一批改，
並擇期公布優選讀書心得，張貼在各大網站及專屬部落格。
英文著作導讀會&英文讀書心得徵文專屬BLOG：
http://lc-guide.blogspot.com/
特優：2000 元 (一名)
優等：1500 元 (一名)
佳作：1000 元 (一名)
#有任何問題，歡迎洽詢語言中心 02-26748189轉66477~66481
(人文大樓307教室)
Wednesday, April 28, 2010
英文讀書心得徵文!
主辦單位：台北大學語言中心
參加資格：台北大學在學生
內容：任挑一本英文書籍，類型長短不限
字數：500字以上
截稿日期：2010/5/17(一) 中午12：00
參加辦法：有興趣者請在期限內把英文讀書心得電子檔寄到
s49682033@webmail.ntpu.edu.tw， 標明
“英文讀書心得徵文—系級學號姓名” 即可。
截稿後將會請評審老師逐一批改，
並擇期公布優選讀書心得，張貼在各大網站及專屬部落格。
英文著作導讀會&英文讀書心得徵文專屬BLOG：
http://lc-guide.blogspot.com/
特優：2000 元 (一名)
優等：1500 元 (一名)
佳作：1000 元 (一名)
#有任何問題，歡迎洽詢語言中心 02-26748189轉66477~66481
(人文大樓307教室)
參加資格：台北大學在學生
內容：任挑一本英文書籍，類型長短不限
字數：500字以上
截稿日期：2010/5/17(一) 中午12：00
參加辦法：有興趣者請在期限內把英文讀書心得電子檔寄到
s49682033@webmail.ntpu.edu.tw， 標明
“英文讀書心得徵文—系級學號姓名” 即可。
截稿後將會請評審老師逐一批改，
並擇期公布優選讀書心得，張貼在各大網站及專屬部落格。
英文著作導讀會&英文讀書心得徵文專屬BLOG：
http://lc-guide.blogspot.com/
特優：2000 元 (一名)
優等：1500 元 (一名)
佳作：1000 元 (一名)
#有任何問題，歡迎洽詢語言中心 02-26748189轉66477~66481
(人文大樓307教室)
Thursday, March 18, 2010
英文著作導讀會--英國文化大揭秘
Watching the English: The Hidden Rules of English Behavior
Kate Fox精準洞悉英國人的性格行為
將其怪僻、習性、缺點逐一點出
在幽默文字中揭露英國人鮮為人知的一面
3/22(一) 中午12:10
台中教育大學英語系
廖美玲教授
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
Kate Fox精準洞悉英國人的性格行為
將其怪僻、習性、缺點逐一點出
在幽默文字中揭露英國人鮮為人知的一面
3/22(一) 中午12:10
台中教育大學英語系
廖美玲教授
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, January 13, 2010
The End of Ancient Christianity - 邱信翰
Let me know Thee, O Lord, who knowest me: let me know Thee, as I am known.
(St. Augustine of Hippo: Confessions X, 1)
I have ever been a Christian; to speak precisely, a Presbyterian, for more than ten years. However, I cannot help but confess that I have never believed in Christian creeds completely, and for a long time my religious inclination was near to Deism, a theological system of natural religion, opposed to s the orthodox dogmata, i.e., creeds of all revealed religions, and therefore condemned by both Roman Catholic and Protestant churches as heresy, or more radically as Atheism. In fact, Deism, as David Hume attacked in his Dialogue, has several philosophical defects, and more dangerously may reduce Providence into being predicable. Faced with this dilemma, what I ought to do is to make certain what religion is at bottom not through scriptural investigate, but through historical. I, albeit no longer a Christian, believe that examining the development of Christendom is tantamount to studying what religion is, because the Christian theological issues reveals the nature of religion profoundly. For the sake, I chose this book ‘The End of Ancient Christianity’ to study.
‘The End of Ancient Christianity’, written by R. A. Markus, is a research of shifts in Western Christendom from 4th through 6th centuries, wherein Christians experienced a monumental event. Emperor Constantine converted into Christianity; scilicet, Christianity ceased to be the religion of a persecuted minority, and was regarded as the official religion of Roman Empire. For Christians cogitating who would be redeemed in the Last Judgment, nonetheless, this change is not an event to be worth commemorating. Martyrs were considered to be distinguished from others when Christians was persecuted and slain by the Roman government. Once Roman Emperor converted into Christianity, however, who would be persecuted? Ironically enough, Christian governors now began to persecute paganism and heresy. Whereupon, in this period, Christians must think more and more about what the boundary between Christianity and paganism is, and what the doctrines of Christianity are.
This book can also be considered as an essay concerning Latin Fathers’ theology, in particular Augustine’s. In the following paragraph, then, I would like to discuss about some theological debates that attract my attention vastly. First of all, as mentioned above, the so-called ‘Constantine Revolution’ made quite an impact upon Christians; consequently, they were forced to find new ways of distinguishing themselves. For instance, as Augustine put it, a converted rhetorician replied to his Christian friend who did not believe he was a Christian until he came to the church, by asking him whether the walls of the church made Christians. From some aspects at least, Christianity, though claiming that God is love, is essentially elitism. The French word ‘elite’, in fact, is originally taken from ‘to elect’; that is to say, the noblest amidst men, and women, are the chosen people. If so, what to be noble is for God becomes the problem. The Fathers in this period did not find the answer at all, nor did their followers. Methinks, the problem in Christians’ minds would be the permanent, probably also the paramount, question for ever.
Furthermore, another debate amidst late 4th century Fathers which interests me, and meanwhile forces me to consider more, is whether or not a Christian should be an ascetic. Some leading Christian thinkers, e.g. St. Jerome and Pelagius, maintained that to be a pious Christian must be an ascetic, denying one's own desire for anything except divine grace. On the other hand, unlike Jerome, Augustine, although placing high value on virginity, made room for marriage. Thus he said that good was marriage, but virginity better. According to the interpretation of Fathers, our sexual desire originates from the original sin; therefore, to preserve virginity is the way in which we can pursuit the spiritual perfection. However, we cannot ignore the fact that human lust after sexual acts is an unavoidable situation, also a state of eagerly wanting, for human beings. When I reflect on this question, as Augustine, faced with the perplexity, I wonder whether to satisfy one’s lust would be sinful. For this, I conclude as below. Man is doomed to want, and thus to err, but, as Alexander Pope put it, to err is human, to forgive divine. We, even though destined to be mistaken, can do good deeds to make expiation for our guilty; on the other hand, to avoid erring, we may lose opportunity to do our best, and exactly it is also guilt. We cannot forget that human being is born to be defective and never be perfect, but to overcome his plights, he, even failed, can preserve his nobility and dignity. This is my reflection.
In the era, some people, pretending to own a ‘scientific’ or ‘positivist’ mind, do not have any interest and belief in religious considerations or ideas about Deity and immortality, namely future life, yet once they begin to reflect as to whether or not human life has meaning, they cannot avoid raising some essential questions seriously. For instance, if there were no Deity as the absolute principle, what would be the criterion we should follow? If there were no criterion we should follow, could we do anything we desire to do, however evil? Therefore, we cannot help but conclude that if we deny religion, we will be mistaken greatly. As mentioned above, on the other hand, to study the development of Christianity, for my part, is to inquire into what religion is, because Christianity is concerned with significant theologian questions, e.g. the problem of free will, much more than other two main revealed religions, Judaism and Islamism. The epoch between the convert of Constantine and early medieval time, i.e. so-called Late Antique, is the crucial period shaping medieval Christianity, and even what it appears today, as far as I am concerned, and thus I recommend this book ‘The End of Ancient Christianity’ for the study of the area. Now, to put a coda to this essay, I would like to say, the more we study about the period following the convert of Constantine, the less unreasonable and unassailable it seems to us; the more we investigate what theologian issues the Fathers did controvert, the more profoundly we, albeit not everyone is a Christian, become aware of strong anxiety in the hearts of foresighted Christians.
(St. Augustine of Hippo: Confessions X, 1)
I have ever been a Christian; to speak precisely, a Presbyterian, for more than ten years. However, I cannot help but confess that I have never believed in Christian creeds completely, and for a long time my religious inclination was near to Deism, a theological system of natural religion, opposed to s the orthodox dogmata, i.e., creeds of all revealed religions, and therefore condemned by both Roman Catholic and Protestant churches as heresy, or more radically as Atheism. In fact, Deism, as David Hume attacked in his Dialogue, has several philosophical defects, and more dangerously may reduce Providence into being predicable. Faced with this dilemma, what I ought to do is to make certain what religion is at bottom not through scriptural investigate, but through historical. I, albeit no longer a Christian, believe that examining the development of Christendom is tantamount to studying what religion is, because the Christian theological issues reveals the nature of religion profoundly. For the sake, I chose this book ‘The End of Ancient Christianity’ to study.
‘The End of Ancient Christianity’, written by R. A. Markus, is a research of shifts in Western Christendom from 4th through 6th centuries, wherein Christians experienced a monumental event. Emperor Constantine converted into Christianity; scilicet, Christianity ceased to be the religion of a persecuted minority, and was regarded as the official religion of Roman Empire. For Christians cogitating who would be redeemed in the Last Judgment, nonetheless, this change is not an event to be worth commemorating. Martyrs were considered to be distinguished from others when Christians was persecuted and slain by the Roman government. Once Roman Emperor converted into Christianity, however, who would be persecuted? Ironically enough, Christian governors now began to persecute paganism and heresy. Whereupon, in this period, Christians must think more and more about what the boundary between Christianity and paganism is, and what the doctrines of Christianity are.
This book can also be considered as an essay concerning Latin Fathers’ theology, in particular Augustine’s. In the following paragraph, then, I would like to discuss about some theological debates that attract my attention vastly. First of all, as mentioned above, the so-called ‘Constantine Revolution’ made quite an impact upon Christians; consequently, they were forced to find new ways of distinguishing themselves. For instance, as Augustine put it, a converted rhetorician replied to his Christian friend who did not believe he was a Christian until he came to the church, by asking him whether the walls of the church made Christians. From some aspects at least, Christianity, though claiming that God is love, is essentially elitism. The French word ‘elite’, in fact, is originally taken from ‘to elect’; that is to say, the noblest amidst men, and women, are the chosen people. If so, what to be noble is for God becomes the problem. The Fathers in this period did not find the answer at all, nor did their followers. Methinks, the problem in Christians’ minds would be the permanent, probably also the paramount, question for ever.
Furthermore, another debate amidst late 4th century Fathers which interests me, and meanwhile forces me to consider more, is whether or not a Christian should be an ascetic. Some leading Christian thinkers, e.g. St. Jerome and Pelagius, maintained that to be a pious Christian must be an ascetic, denying one's own desire for anything except divine grace. On the other hand, unlike Jerome, Augustine, although placing high value on virginity, made room for marriage. Thus he said that good was marriage, but virginity better. According to the interpretation of Fathers, our sexual desire originates from the original sin; therefore, to preserve virginity is the way in which we can pursuit the spiritual perfection. However, we cannot ignore the fact that human lust after sexual acts is an unavoidable situation, also a state of eagerly wanting, for human beings. When I reflect on this question, as Augustine, faced with the perplexity, I wonder whether to satisfy one’s lust would be sinful. For this, I conclude as below. Man is doomed to want, and thus to err, but, as Alexander Pope put it, to err is human, to forgive divine. We, even though destined to be mistaken, can do good deeds to make expiation for our guilty; on the other hand, to avoid erring, we may lose opportunity to do our best, and exactly it is also guilt. We cannot forget that human being is born to be defective and never be perfect, but to overcome his plights, he, even failed, can preserve his nobility and dignity. This is my reflection.
In the era, some people, pretending to own a ‘scientific’ or ‘positivist’ mind, do not have any interest and belief in religious considerations or ideas about Deity and immortality, namely future life, yet once they begin to reflect as to whether or not human life has meaning, they cannot avoid raising some essential questions seriously. For instance, if there were no Deity as the absolute principle, what would be the criterion we should follow? If there were no criterion we should follow, could we do anything we desire to do, however evil? Therefore, we cannot help but conclude that if we deny religion, we will be mistaken greatly. As mentioned above, on the other hand, to study the development of Christianity, for my part, is to inquire into what religion is, because Christianity is concerned with significant theologian questions, e.g. the problem of free will, much more than other two main revealed religions, Judaism and Islamism. The epoch between the convert of Constantine and early medieval time, i.e. so-called Late Antique, is the crucial period shaping medieval Christianity, and even what it appears today, as far as I am concerned, and thus I recommend this book ‘The End of Ancient Christianity’ for the study of the area. Now, to put a coda to this essay, I would like to say, the more we study about the period following the convert of Constantine, the less unreasonable and unassailable it seems to us; the more we investigate what theologian issues the Fathers did controvert, the more profoundly we, albeit not everyone is a Christian, become aware of strong anxiety in the hearts of foresighted Christians.
Perfume, the story of a muderer - 林鈺鈴
The fleeting realm of scent- reflection and analysis on “Perfume, the story of a murderer”
Mesmerized, trapped, and eventually captured…
These are the very destined paths for those who have once stepped into the curious, yet tempting land created by Patrick Suskind: the fleeting realm of scent.
Jean-Baptiste Grenouille, the notorious murderer who committed numerous crimes was sophisticatedly illustrated by the author as a man lacking of all senses which normal people seem to possess, but incredibly endowed with the unparalleled sense of smelling. “I have the best nose in Paris” declared he with confidence as if other people did not believe him.
Born on 7, 17 1700, he was a cancer in terms of contemporary constellation, and was ought to be “sentimental” with great need of love. However, he was totally against from what we think he supposed to be. Was it a scheme set by the author or a pure coincidence? No matter what it was, it had already spiced the story to excellence and from which I found great pleasure (for it became more ironic and interesting.). Then, what drove him to commit murder? Since he was a man without any feeling (that is to say, there wouldn’t have been people who he hated to death.), what else could possibly lead him to the horrible deed? Well, in my personal interpretation, sometimes one’s extreme fear toward something might afterwards transform into motivation of things one wish to achieve. Realizing that he had no odor of his own, Grenouille doubted whether he truly ever existed or not. The fear of self-unknown gave birth to his ambition (grave and cruel): to create his own perfume so as to prove his being in this world.
At last, he had accomplished his task but it also brought him to death penalty, for he took almost thirty young women’s souls. On the day of execution, Grenouille sprinkled a little perfume on himself and soon he was all covered with his “achievement”. Well, indeed, something queer did happen again (you will never stop overcoming surprises when reading this masterpiece.): people no longer hated him any more, but instead, they loved him, wanted to touch him, and thought him an angel sent from god. The flattery, the intense change from people disgusted Grenouille. Grenouille felt no satisfaction or a tiny bliss on what the perfume had given him. What worse, he wanted to abandon it, to end it, or more precisely, to abandon himself, to end himself.
Patrick Suskind had undoubtedly made a surprise to every reader, but he also had made some fun of people (or criticism to be exact?): human are being so easily fooled or cheated by the only masked fact they saw.
The story began and ended with the birth and death of Jean-Baptiste Grenouille, and it seemed to have no sequence following. Just like his odorlessness, once he disappeared and he meant to disappear. I won’t say that Grenouille’s life stands for tragedy, but I will say he was a lucky guy. Although it was only after his death did he received “true love” (which he desired the most from others but he could not tell, I suppose.). After all, he had succeeded in all what he aspired and died with no regret, but his own will.
Mesmerized, trapped, and eventually captured…
These are the very destined paths for those who have once stepped into the curious, yet tempting land created by Patrick Suskind: the fleeting realm of scent.
Jean-Baptiste Grenouille, the notorious murderer who committed numerous crimes was sophisticatedly illustrated by the author as a man lacking of all senses which normal people seem to possess, but incredibly endowed with the unparalleled sense of smelling. “I have the best nose in Paris” declared he with confidence as if other people did not believe him.
Born on 7, 17 1700, he was a cancer in terms of contemporary constellation, and was ought to be “sentimental” with great need of love. However, he was totally against from what we think he supposed to be. Was it a scheme set by the author or a pure coincidence? No matter what it was, it had already spiced the story to excellence and from which I found great pleasure (for it became more ironic and interesting.). Then, what drove him to commit murder? Since he was a man without any feeling (that is to say, there wouldn’t have been people who he hated to death.), what else could possibly lead him to the horrible deed? Well, in my personal interpretation, sometimes one’s extreme fear toward something might afterwards transform into motivation of things one wish to achieve. Realizing that he had no odor of his own, Grenouille doubted whether he truly ever existed or not. The fear of self-unknown gave birth to his ambition (grave and cruel): to create his own perfume so as to prove his being in this world.
At last, he had accomplished his task but it also brought him to death penalty, for he took almost thirty young women’s souls. On the day of execution, Grenouille sprinkled a little perfume on himself and soon he was all covered with his “achievement”. Well, indeed, something queer did happen again (you will never stop overcoming surprises when reading this masterpiece.): people no longer hated him any more, but instead, they loved him, wanted to touch him, and thought him an angel sent from god. The flattery, the intense change from people disgusted Grenouille. Grenouille felt no satisfaction or a tiny bliss on what the perfume had given him. What worse, he wanted to abandon it, to end it, or more precisely, to abandon himself, to end himself.
Patrick Suskind had undoubtedly made a surprise to every reader, but he also had made some fun of people (or criticism to be exact?): human are being so easily fooled or cheated by the only masked fact they saw.
The story began and ended with the birth and death of Jean-Baptiste Grenouille, and it seemed to have no sequence following. Just like his odorlessness, once he disappeared and he meant to disappear. I won’t say that Grenouille’s life stands for tragedy, but I will say he was a lucky guy. Although it was only after his death did he received “true love” (which he desired the most from others but he could not tell, I suppose.). After all, he had succeeded in all what he aspired and died with no regret, but his own will.
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