语言知识 - 网络例句 - 英语人，englisher

If the name was determined by the nature of the object to which it referred, then language was physis, that is, it could be said to reflect the true nature of things, but if it were nomos, then the name could not serve as a source of real knowledge.

如果名称是由其所指对象的本质而决定，那麼语言就是物理，也就是说，语言可以反映事物的真实本质，但如果语言是法则，那麼事物的名称就不能作为真正的知识来源。

The use of games, songs, performances, Chant and TPR activities, students have to experience the rhythm of the language of rap, rhythm of the singing in the language of feelings, so that students in a happy state of mind, and actively take the initiative to learn new knowledge, acquire new language; can also use a variety of teaching media pictures, objects, toys, slides, projectors, video, sound recordings, fingerstall, puppetry, etc.

利用游戏、歌曲、表演、Chant及TPR活动让学生在有节奏的说唱中体验语言，在有韵律的歌唱中感受语言，让学生在快乐的心境中，积极主动地学习新知识、掌握新语言；也可以利用丰富多彩的教学媒体（图片、实物、玩具、幻灯、投影、录像、录音、指套、木偶等等）让学生置身语境，有意识或无意识地开口练说，最大限度地发挥学生说英语的主动性和积极性。

This paper developes knowledge graph method in natural language understanding.

知识图理论是一种新的处理自然语言理解的方法，是80年代初期荷兰Groningen大学和Twente大学在研究专家系统时创立的一种新的知识表示和推理方法，旨在语义层面上研究知识表示问题。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

This paper argues that the philosophical foundations of Chomsky's innateness hypothesis in language acquisition is mainly derived from Peirce's general knowledge acquisition, and that Chomsky borrowed two important ideas from Peirce to develop his innateness: guessing instinct and abduction.

乔姆斯基的语言学思想，特别是他的语言天赋观，到底来源于哪些前辈哲学家？本文在大量证据的基础上，论证乔姆斯基语言天赋论的哲学基础主要来源于皮尔士，乔姆斯基语言习得理论的哲学背景是皮尔士一般知识获得体系。

Linguistic competence is related with linguistic knowledge, form and meaning.

语言能力同语言的知识本身，语言的形式和意义有关。

Linguists like Noam Chomsky who are not concerned with language use propose the term linguistic competence to account for a speaker's knowledge of his language.

语言学家乔姆斯基喜欢谁不涉及语言的使用提出的长期语言能力占一位发言者的知识，他的语言。

This paper aims at applying lexicology, semantics and pragmatics to the analysis of the flexibility and indefinity and emotionality and open-ended property which lexical connotation shares to clarify the view that the connotation of a word, in E

文摘：文章运用词汇学、语义学和语用学知识分析了词的内涵意义的灵活性、不确定性、情感性和开放性，阐明了在英语教学中词的内涵意义通过语言语境、副语言语境和非语言语境来限定和理解的观点，同时说明了文化特别是非正式文化在帮助学生理解词的内涵意义中所起的重要作用以及有助于培养学生跨文化交际意识的基本途径。

Since the 1990s, he has proposed that the fundamental task of Chinese teaching is language learning, that its purpose is to improve students' ability to comprehend and apply Chinese, the essence is to direct students acquire the language while practicing on the basis of their development and the major method language-sense teaching. He has asserted that the language-sense teaching method must follow the steps of feeling, apprehending, accumulating and using of language. The practice and analysis of language-sense method must be of equal importance, and closely combined to moral education, thought training, aesthetic edifying, and Chinese language impartment. He has also claimed that teaching material should be compiled with more contents, more refinement and higher starting point in terms of students' actual development of language skills. His analysis of the long-term misplays in Chinese language education is profound and the repositioning and re-interpretation to the facts as purpose, task, essence, subject, method and materials of Chinese language teaching are full-scaled. In terms of teaching, Hong has stressed on the cultivation of the ability of language acquisition and intuition.

上世纪90年代以来，他先后提出语文教学的根本任务是学习语言；语文教学的目的是提高学生正确理解和运用祖国语言文字的能力；语文教学要以学生发展为本，&变讲堂为学堂&，指导学生在实践中学习语言；语文教学的主要方法是语感教学；语感教学要遵循&感受、领悟、积累、运用&的途径，坚持语感实践与语感分析并重，并与思想教育、思维训练、审美陶冶、语文知识教学紧密结合，与生活密切联系；根据学生语言发展的实际，大容量、高起点、选精品编写教材等一系列主张，从理论上对语文教学的长期性失误作了深刻剖析，对语文教学的目的、任务、本体、主体、方法、教材等问题进行重新定位和诠释。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。