汉语没有限定动词与非限定动词的句法形态，句法整合的方式与形态语言有所不同。汉语依附性小句有两种基本类型：1）关联词语标记型：依赖关联词语实现的依附性关系。2）无关联词语标记型：通过句法范畴特征实现依附性关系。无关联词语标记的小句，其句法自立性取决于小句的及物性高低。小句间的及物性落差越大，低及物性小句的依附性越强。句法上的整合也具有语体差异，不同语体对句法整合的要求不同。叙事语体中，零形主语小句是句法整合的重要手段。

10月25日下午，由上海外国语大学和上海中国书法院联合举办的“上海外国语大学五大洲留学生书法展”在上海外语教育出版社开幕，来自高校、机关、媒体和书法爱好者等各界嘉宾百余人参加开幕式并参观了书法展。此次展览共展出来自尼日利亚、韩国、俄罗斯、巴基斯坦、乌克兰等近20个国家的留学生的超过70幅书法作品，包涵篆、隶、楷、行、草五种书体，表现内容广博，经史子集、诗词歌赋，均有涉猎，上外学子们以各自极富个性特征、民族特色的中国书法作品，表达对书法之美的深切热爱、对中国的由衷祝愿以及对母校的诚挚祝福。展览将持续至11月3日。

中阿改革发展研究中心智库讲座系列第一讲：阿拉伯国家热点频出，地区局势复杂。中阿改革发展研究中心特聘研究员、前中国中东问题特使宫小生将为大家讲授调研报告写作的基本要求与写作技巧，并结合具体文章做案例分析。

The first part of the lecture is devoted to the genesis of the Basic Law and the significance of the two - democratic - predecessor constitutions of 1919 and 1849 for this purpose, which also largely explains the basic structure of the Basic Law chosen in 1949. First, the structure of the German state and its organs is presented, which is more open in the Basic Law than the system of government has developed rapidly (see the gradual shifts in emphasis towards cooperative/unitarian federalism or "chancellor democracy"). Starting from the observation that, in contrast to the Weimar Constitution from 1919, there are no provisions on an economic and social constitution, this current view of the Basic Law as a concise "working order" of the federal state is abandoned and, on the basis of the catalogue of fundamental rights, its novelty is shown as a "preamble" to the entire constitutional and legal order of Germany. This now also reveals the human and social image from which the Basic Law proceeds. In addition, the economic and social constitution of the Basic Law, i.e. the social market economy and its design, also results from this. This anchoring of the social market economy above all in the catalogue of fundamental rights is briefly compared with the theses of attempts at interpretation inspired by Soviet Communism in the relevant articles on fundamental rights.
In the next section, the numerous amendments to the Basic Law over the period of 70 years are examined and classified against the respective socio-political background (e.g. several constitutional reforms towards more or less unitarian federalism, etc.). The result of these different constitutional amendments is a partial rejection of regulatory structural decisions for the Basic Law of 1949 and an increased tendency to establish political compromises between the political parties in the constitution on the one hand and to charge the Basic Law with program sentences (which were deliberately dispensed with in 1949) on the other hand.
At least this is followed by a final outlook: Since the increasing overload of technical legal details on the one hand, and political program or target clauses on the other, is making the Basic Law and even the catalogue of fundamental rights increasingly incomprehensible, this tendency of constitutional development stands in the way of a role for the Basic Law as a document that creates identity. The model of constitutional patriotism presupposes that the constitution can continue to be read and understood by all citizens and not just by experts if they are to be able to identify with it. This is an essential reason for the continued broadest social acceptance of the Basic Law and thus for the legitimacy of our entire constitutional order. As a counter-example, reference is made here to the Weimar Constitution, which ultimately lost its legitimacy in the eyes of the majority of the people due to a lack of success - i.e. due to a lack of real significance of its numerous postulated guarantees for the individual citizen.

In an age where writing and the old technology of print has been all but displaced by computers and screens, this seminar will ask: what happens to realism and the novel in the contemporary context? New developments in Digital Humanities promise to widen the scale of how we understand the novel, changing our definition not only of what the novel is but also our notions of where it comes from and when. In Franco Moretti’s work with large data sets and algorithmic “surface reading,” for example, the restricted list of Western canonical literature is displaced. Broader arrays of novels are enumerated in a way that is more massive—and worldlier—than ever. But here again (recalling Bacon) we must ask a question about media, scale, and the real world: How is “the real” expanded and therefore reconstructed as we move between the new technology and the old? If the early modern novel made its claim for realism by enlarging what fiction is and what it does, then might we think about a new realism that goes further than the earlier one with the same agenda of reality expansion? This question introduces a new prospect for the novel, exceeding one of its original touchstones: the veracity of human experience, and even the ontological primacy of the human being per se. Contemporary examples of what we might call eco-realism seek to foster new relationships between reality and human experience. By exploring what Bruno Latour calls a “democracy of things,” contemporary writers such as Octavia Butler, Richard Powers, and Amitav Gosh present examples of the realist novel where “the real” is not reducible to anthropomorphic scales, categories, or time lines. However, rather than seeing this development as a break from early modern fiction, we will consider eco-realism as the opportunity to discover a worldlier history of literature, a future of and for the novel that was already part of its past.

This seminar will discuss the origins of the English novel in the eighteenth century, focusing specifically on the relationship between genre and realism. We will be interested in defining key features of the form as it emerged alongside other important social and political developments: bourgeois social organization, capitalism, and empire. More importantly, our goal will be to explain the role that genre plays in Western theories about how human beings understand and experience the world. As part of the period known as the Enlightenment, philosophy, or what was simply called “science,” seeks to distance itself from religious and other forms of epistemic orthodoxy. By turning to empiricism, knowledge proposes to affirm—as Francis Bacon says—the world “as it really is.” The English novel, too, began by advancing the same proposition: to depict reality as it is, and embrace our common experience of “the real”. By proposing to include any human being capable of rational thought, eighteenth-century realist fiction became the West’s first popular literary form. The novel gave writing the unprecedented status of being part of mass culture, just as it sought to depict scenes taken from what Jurgen Habermas calls the “public sphere.” But in fact, as Habermas also says, the “public” was comprised of far fewer people than the term “human” would idealistically imply. The laboring majority (e.g. peasants, women, and slaves) were regarded as the “multitude” or the “masses,” and not part of “the public sphere.” How does this social contradiction illuminate a philosophical (and technical) problem that runs along the same lines? What about the relationship between massiveness and reality as an Enlightenment “scientific” problem, one that is dependent on what kind of media tools we use designate “the real”? Our goal will be to show how the novel represents the “the real” as a problem of enlargement, and how—recalling Adam Smith—fiction is used in the eighteenth-century to help us sort, sequence, and classify reality at its full and often overwhelming scale.

本报告探讨外语定量及定性研究中常用软件的使用，首先从定量分析软件SPSS的使用入手，分析数据联系和差异，探讨统计方法的正确选择以及统计结果的解读等，其次，介绍Amos在问卷调查验证性因子分析中的应用实例，最后，本报告拟使用NVivo，探索问卷开放题的编码分析、案例节点的建立，以及质性资料的查询等。

Adam Smith (1723-1790) is widely known for his economic writing and is regarded the world over as the first theorist, and most ardent proponent, of the modern capitalist system. But Smith did not obey the conventions of disciplinary specialization. His non-economic writing and lectures—indeed, the vast majority of his work—focuses on ethics and morality, astronomy, law, history, linguistics, patriotism, the fine arts, and other topics. This talk focuses on Smith’s epistemology, specifically, how it helps explain the historical origins of Literary Studies.

A fundamental aspect of Smith’s theory of knowledge concerns the imagination. According to Smith, our knowledge of the world is riddled with what he calls “gaps.” The philosopher must think creatively in order to make bridges between what appear to be disparate kinds of objects. However, Smith is not making the idealist claim that empirical knowledge is impossible, or that—according to the forms of scholasticism that so bothered the Enlightenment figures of Bacon and Newton—reality is whatever way we merely say or believe that it is. Rather, Smith is making a more complicated claim: we can know the world in ways that are better than what Johnson (contra Berkeley) called “ingenious sophism,” but what is “real” is precisely that which retains “a tendency to absence.” There is always more-than-meets-the-eye in Smith’s theory of knowledge, and it is precisely this empirical vastness—often disruptive and even painful—that solicits new ways of knowing things and acting better.

The first part of this talk will establish the connection in Smith’s work between knowledge, absence, and the quantitative nature of the real, using several key-words from his vast and varied corpus (e.g. “multitude,” “substance,” “work,” “corporeality,” “invisibility,” and “ideas”).

Part two homes in on how Smith proposes to solve the knowledge-numbers-absence enigma, specifically, his reliance on what Althusser calls “the omnipotence genus.” Smith’s knowledge system is above all a genre system. He proposes that we use the imagination to divide objects from each other, as well as put them together, which as has a political-economic analogue in the way he conceived of commercially-based social relations in his most famous book, The Wealth of Nations. Thus, both class and classification are significant here. In the case of the former, the “invisible hand” of the market points to the “majority of laboring men [and women]” whose collective power is erased by individualism and the commodity form; in the latter case, what remains absent to philosophical consideration is another form of “multitude,” this one defined as a similarly paradoxical kind of absent presence, reality with too much variability and at too large a scale to fit within a given genre system.

In part three of the talk I want to propose that we think of genre-making in the same way we think about the history of disciplines: both are ways of organizing our knowledge of the real world according to divisions of kind. Since the most important of the modern disciplines where imagination is concerned is the discipline of “English Literature,” my focus shifts here to its historical origins. Why English, and not—as Franco Moretti proposes—World Literature instead? And why Literature, instead of writing, media, technology, or even “data,” as suggested by the latest disciplinary disruption of the Digital Humanities (and long held within communication studies)? Could we say, again following Moretti, that the origins of literary studies are computational, rather than deeply subjective, individualistic, or other-worldly, as is traditionally assumed in the West? I propose that we think about the discipline of English Literary Studies in both a quantitative and materialist way. With its popularity among the lower orders, the ordinariness of its subject matter, its sheer massiveness both as an object and a generator of multiple kinds of experience, the realist novel is the classic location for explaining how the imagination, absence, and the computational origins of English are intertwined.
因其在经济学领域的写作，亚当·斯密（1723-1790）作为现代资本主义体系第一位理论家和最热烈的支持者广为世人熟知，然而，他涉猎的领域远不止于此。事实上，经济学以外的写作和演讲才是其著作的主体，论题涉及道德伦理、天文、法律、历史、语言学、爱国主义、美术等等。本演讲主要聚焦于斯密的认识论，特别是如何借助这一认识论来解释英语文学研究的历史起源。
想象是斯密知识论的基本概念之一。他认为，我们对这个世界的认知充满了他所谓的“缝隙”（“gaps”）。哲学家应当创新思维，以便在那些看似毫不相干的事物之间建立关联。但是，他并非理想主义地认为经验知识是不可能的，或者现实仅限于我们所说或所相信的那样——后者出自经院哲学，培根和牛顿这些启蒙时期思想家曾深受其扰。相反，斯密的观点更加复杂，他认为我们可以通过比约翰逊（Johnson，而非伯克莱Berkeley）所言的“巧妙的诡辩”更好的方式去认识世界，只不过所谓的“真实”依然“倾向于缺席”（“a tendency to absence”）。斯密的知识论中，总是超越于人们亲眼所见的东西，而正是这种巨大的、具有颠覆性甚至令人痛苦的经验主义，要求人们采用新的方式去认识世界和改善行为。
本演讲的第一部分，将借助若干庞大的斯密语料库中的关键词（如“multitude”“substance”“corporeality”“invisibility”“ideas”），将其有关知识、缺席和真实世界的量性本质的论述联系起来；第二部分将着重分析斯密试图解决“知识-数字-缺席”之谜的方法。斯密的知识体系首先是一种类型系统（genre system），他主张人类运用想象力去进行事物的分类和关联，类型和分类都很重要。在他最著名的《国富论》中，就按照他所设想的基于商业的社会关系建立了一个政治-经济模拟体；在第三部分，我将提议以分类的方式去思考学科的形成史：二者都是根据某种类型去构成我们对真实世界的认知。英语文学研究作为一门学科，我认为应当从计量的（quantitative）和唯物的（materialist）两种角度去加以思考，并以现实主义小说为例加以说明。

This lecture draws on the work of Hannah Arendt and Emmanuel Levinas to outline a theory of the relationship between the literary, ethics and a sense of, and engagement with, the past. The aim of my lecture is to explore the ethical responsibility we might have for the past, for memory, and the significance of the literary in this. To do this, I turn to the work of Hannah Arendt – another thinker marked by the Nazi Holocaust as well as by the philosophy of Martin Heidegger. While Arendt is often seen as a champion of ‘natality’, the constant possibility of newness, she is also deeply engaged with thinking through the past, and our responsibilities towards the past, in order to help us build a shared world in the present. For Arendt, this engagement occurs in (at least) three ways. By exploring the three aspects of Arendt’s thought, I aim to supplement – with history, memory and the past - the kind of account of ethics offered by Levinas.

本讲座借鉴了汉娜·阿伦特（Hannah Arendt）和伊曼纽尔·列维纳斯（Emmanuel Levinas）的著作，概述了文学，伦理学与过去感以及对过去的参与之间的关系理论。 我的演讲目的是探讨我们可能对过去，记忆所承担的道德责任，以及这方面文学的意义。 为此，我开始研究汉娜·阿伦特（Hannah Arendt）的作品，她是一位以纳粹大屠杀以及马丁·海德格尔哲学为标志的思想家。 尽管Arendt经常被视为“新生”的拥护者，新生意味着不断有新事物出现，但她也深切参与过去的思考以及我们对过去的责任，以帮助我们在当今建立一个共同的世界。 对于阿伦特来说，这种参与（至少）以三种方式发生。 通过探索阿伦特思想的三个方面，我的目的是用历史，记忆和过去来补充由列维纳斯所提供的道德解释。