Due to its construction of an image of modern Chinese philosopher who comments and reflects on what he has seen in England in comparison to China,Oliver Goldsmith’s The Citizen of the World(1760)has contradictorily b...Due to its construction of an image of modern Chinese philosopher who comments and reflects on what he has seen in England in comparison to China,Oliver Goldsmith’s The Citizen of the World(1760)has contradictorily been interpreted in two ways:One considers it as an orientalist discourse denigrating Chinese culture,while the other takes is as an utopian fabrication idealizing Chinese culture.Seeking“difference”between English and Chinese cultures is the underlying logic of these two types of interpretations.On the contrary,rooting on the“sameness”between them,this essay offers a new understanding about The Citizen of the World through a close textual analysis.The aim is to demonstrate how The Citizen of the World makes use of the image of Chinese philosopher to represent English cosmopolitanism featured with“polite”and“universal”and how the principle of equality operates through English cosmopolitanism.展开更多
This article looks at how cosmopolitanism--the notion of universality within a diversity of multi-cultures---has been shaping the discipline of world literature. The article encompasses chiefly three parts. The first ...This article looks at how cosmopolitanism--the notion of universality within a diversity of multi-cultures---has been shaping the discipline of world literature. The article encompasses chiefly three parts. The first part offers an overview of the debates on the discipline widely discussed by literary scholars such as Franco Moretti, David Damrosch and Emily Apter. I take issue with the harmonic co-existence of both local and global elements---and what I define as ＂glocality＂---in literatures to exhibit the inevitable trend of the trans-cultural, supranational and cross-historical interactions among multiple centres and/or various cities especially in the twenty-first century. I thereby argue in the second part using Leung Ping Kwan （1949-2013）＇s ＂Images of Hong Kong＂ （1992） and Louise Ho＇s two poetry pieces written in 1994 to prove how Kantian Cosmopolitan elements have deeply embedded in the poem written in a city where the West frequently interacts with the East. I conclude by stepping in further to argue that only through tolerating and mediating between the region and the globe can world literature as a discipline find its way out without fear for marginalising any of the literary pieces.展开更多
The purpose of the present paper is to explore the ways in which John Steinbeck utilizes the ideas of cosmopolitanism and socialism in his masterpiece The Grapes of Wrath(1939)interweaving them into the U.S.reality of...The purpose of the present paper is to explore the ways in which John Steinbeck utilizes the ideas of cosmopolitanism and socialism in his masterpiece The Grapes of Wrath(1939)interweaving them into the U.S.reality of the 1930s.It also deals with the term“global literature”,taking it as a starting point for the analysis of Steinbeck’s novel.Taking the lead of Wai-Chee Dimock,the author views American literature as no longer a sovereign literary domain,but as a blend of literatures that are ever evolving and multiplying,interweaving with other cultures.From this standpoint,the paper discusses The Grapes of Wrath in terms of transnational imagination,placing it into the scope of the“world literature”.It is an attempt to identify the“connective tissues”that make the novel belong to the global literature and investigate how they are represented in the text.展开更多
The Chinese Confucian thought of datong(grand union)provides an Eastern and universal version of cosmopolitanism.The positive core of Chinese nationalism lies in the fact that it internally implements benevolent gover...The Chinese Confucian thought of datong(grand union)provides an Eastern and universal version of cosmopolitanism.The positive core of Chinese nationalism lies in the fact that it internally implements benevolent governance and promotes the coexistence and harmonious development of different ethnic groups while externally applying the kingly Way and moderately incorporating cosmopolitanism.In constructing a connection between nationalism and cosmopolitanism,the Confucian"gradated love"serves as a principle.The Chinese form of mild nationalism can guard against the dictatorial concept and practice of"total unification"within China and oppose emanative conceptions and implementations of"global empire:'展开更多
This article reflects on the circulation and transformation of the concept of"local knowledge"in the academic circles in London and Beijing.It aims to shed light on the ways in which a"keyword"beca...This article reflects on the circulation and transformation of the concept of"local knowledge"in the academic circles in London and Beijing.It aims to shed light on the ways in which a"keyword"became intertwined with the debate between the universalists and particularists in the West and with the rivalry between Chinese culturologists and pan-power social scientists near the end of the 20th century.Key to the transformations of the concept is the re-emergence of an old idea in new forms in the intellectual world and in the varied approaches to particular problematics.The same transformations have continued to take place,even in the efforts of opposing"local knowledge,"for instance,in the author's own endeavors to re-pattern the cosmological thoughts of different cultures,to give world status to"local knowledge,"and to break through the barrier between universality and particularity.展开更多
Over the last decades the cultural, social and political landscapes of diversity are changing radically, but we do not even have the language through which contemporary superdiversity in the world can be described, co...Over the last decades the cultural, social and political landscapes of diversity are changing radically, but we do not even have the language through which contemporary superdiversity in the world can be described, conceptualized, understood, explained and researched. Many of the social thoughts and political actions on issues of diversity are now dominated by methodological nationalism and multiculturalism which, however, have to be called into question. As opposed to methodological nationalism, methodological cosmopolitanism is a promising lens through which to look at questions of diversity. And it is essential to draw an essential distinction between ＂cosmopolitanism＂ in a normative philosophical sense and ＂cosmopolitanization＂ as a structural phenomenon and as a social scientific research programme. Philosophical and normative cosmopolitanism can be combined with cosmopolitan social science to create a cosmopolitan realism.展开更多
In contrast to the continued decline of liberal arts education in the US,there has been a revived interest in liberal arts education in Asian countries in recent years.Grounded in a comprehensive understanding of the ...In contrast to the continued decline of liberal arts education in the US,there has been a revived interest in liberal arts education in Asian countries in recent years.Grounded in a comprehensive understanding of the central tenets of liberal arts education in the West,this paper looks into the struggles Asian countries face in their exploration of liberal arts education and provides a direction for Asian countries in their efforts to practice liberal arts education.This paper establishes the deep connections between humanistic approaches of the Confucian tradition and liberal arts education by pointing to a common ground for the education of humanity.Ultimately,the purpose of liberal arts education,in the East as well as in the West,should be the liberation of human beings from the constraints of ignorance,prejudice and traditional customs and through the cultivation of a cosmopolitan morality that emphasizes unity,solidarity and the fusion of humankind.Chinese universities should contemplate the purpose and value of higher education in the 21st century and tap into the rich resources of Confucianism in order to give its liberal arts education a“soul.”展开更多
This paper follows the life of an idea, a fundamental concept in modern Chinese intellectual life： socialism. It explores this idea as an alternative form of Chinese cosmopolitanism, drawing from Pheng Cheah＇s ident...This paper follows the life of an idea, a fundamental concept in modern Chinese intellectual life： socialism. It explores this idea as an alternative form of Chinese cosmopolitanism, drawing from Pheng Cheah＇s identification of two kinds of Chinese cosmopolitanism： mercantile and revolutionary. If part of what we mean by cosmopolitanism is the local use of an external, or international, or otherwise ＂independent＂ （relative to local power and practice） ideology or discourse to promote an agent＇s sense of social good at home and connection to the world, then the ways that socialist thought, ideology and praxis have been employed in China in the twentieth century constitute one such strain of cosmopolitanism. Shehuizhuyi （socialism） meant related but significantly different things to Chinese in the twentieth century. This essay argues that Chinese socialism can be viewed as a version of vernacular cosmopolitanism through two examples： Wang Shiwei in the 1940s and Deng Tuo in the 1960s, as well as the discourse of Pan-Asianism before and after the Mao era. Chinese socialism was as much a terrain of debate and contestation about what it means to be ＂Chinese and modern＂ as it was a shared vocabulary and set of aspirations. All along it has been able to play the role of cosmopolitan thought for some influential Chinese thinkers and doers--connecting China to the world in order to pursue universal values.展开更多
The authors,one from China and one from the United States,present a theoretical framework for understanding the discursive fields of citizenship education as composed,in large part,of the discourses of nationalism,glo...The authors,one from China and one from the United States,present a theoretical framework for understanding the discursive fields of citizenship education as composed,in large part,of the discourses of nationalism,globalization,and cosmopolitanism.The framework is illustrated by examples from citizenship education in China and the United States.Citizenship education in these examples is largely influenced by the discourse of nationalism.The discursive fields are fractured,context-specific,and dynamic.In conclusion,the authors call for awareness of how these discourses operate,and propose that the discourses of globalization and cosmopolitanism merge and strengthen within citizenship education.The effect could be a new citizenship education that is responsive to the current needs of local and global democratic communities.展开更多
This paper investigates Chinese cosmopolitanism advocated by Wang Yang-ming（1472-1529） , a famous Confucian philosopher, and its implications for contemporary global governance and China＇s soft-power build-up. It a...This paper investigates Chinese cosmopolitanism advocated by Wang Yang-ming（1472-1529） , a famous Confucian philosopher, and its implications for contemporary global governance and China＇s soft-power build-up. It aims to provide a more inclusive perception of world order, and calls for a less nationalistic and hegemonic understanding of Confucianism in contemporary China＇s intellectual or ideological projections, which has been used to envision China＇s foreign policies recently. For the political use of the word ＂ harmony＂ today seems similar to instrumentalization of Confucianism in history. I focus on his idea of ＂being one body with the cosmos＂ and its socio-political dimensions of the world as one family, and then bring them into dialogue with the recent Western theorizing of liberal cosmopolitanism -- an idea of world citizenship which bases global governance on a universally rational foundation. I argue that Wang bases his cosmopolitanism upon graded care and a particular sense of sympathy. It is a sort of moral sentiment of embodied oneness and a cosmic psyche in caring for Heaven, earth, and the myriad creatures like caring for one＇s own body. It also accommodates ＂ integral pluralism＂ which urges one to sincerely and properly construe others＇ cultures and traditions without blindly embracing or rejecting them. Such cosmopolitanism is not an abstract love based on human rationality, but an allinclusive care with graded sympathy to others.展开更多
The concept of World Citizen was not introduced to China by Lu Xun, but it is an important term in his thought. The most obvious difference between Lu Xun and other cultural pioneers during the May Fourth period is th...The concept of World Citizen was not introduced to China by Lu Xun, but it is an important term in his thought. The most obvious difference between Lu Xun and other cultural pioneers during the May Fourth period is that rather than understanding and promoting cosmopolitanism as a social or systematic phenomenon, he was mainly interested in human nature and therefore attempted to formulate the concept of World Citizen in terms of a humanistic or spiritual dimension. In so doing, he profoundly expressed an ideological appeal for the significance of the human consciousness, understood within its historical context. This particular conception of cosmopolitanism is symbolically valuable and relevant to the present ideological reality.展开更多
The culture wars that simmer within any nation may have been escalating recently;but regardless of their national settings or milieus,many of these wars are informed by two opposing paradigms of culture.This paper ana...The culture wars that simmer within any nation may have been escalating recently;but regardless of their national settings or milieus,many of these wars are informed by two opposing paradigms of culture.This paper analyzes two of these leading paradigms,designated here as Regressivism and Progressivism.Other theorists have long chronicled the differing strengths and weaknesses of these paradigms,taking the former as expressing more conservative,traditional,and nationalistic values,and the latter as expressing more liberal,pluralistic,and cosmopolitan values.Going beyond these perennial distinctions,I argue that Progressivism is more benign and beneficial than the former-by meeting basic human needs better and supporting more effective adaptation to changing exigencies.I also argue that Progressivism does not express merely subjective or relativistic preferences and values,but objectively preferable and quantifiable ones,that benefit not only our personal lives more but also our global village and communal lives more.展开更多
Constitutional Patriotism is a new form of identity. It addresses the national component of identity formations in order to transform them in light of universal human rights principles. In this article, I seek to stre...Constitutional Patriotism is a new form of identity. It addresses the national component of identity formations in order to transform them in light of universal human rights principles. In this article, I seek to strengthen this theory left underdeveloped by Habermas. To do so, I use the idea of moral development which Habermas borrowed from Kohlberg. I argue that Constitutional Patriotism is the missing link in Habermas＇s reading of Kohlberg. I complement Kohlberg＇s reading of moral consciousness with the psychoanalytic idea of individuation. Communication, language, and autonomy all fall into their places in this interdisciplinary puzzle of Constitutional Patriotism spanning over the cultural terrain. This article takes part of the broader project of Constitutional Patriotism here only focusing on the notion of the selfhood.展开更多
Global distributive justice is directly connected to the increased inequality in the world. This inequality, which includes the huge inequality of education opportunities, is usually understood as unjust. There are tw...Global distributive justice is directly connected to the increased inequality in the world. This inequality, which includes the huge inequality of education opportunities, is usually understood as unjust. There are two main approaches to this problem： cosmopolitan and statist. Looking from the cosmopolitan point of view, this kind of injustice is related predominantly with the socio-economic relationships among the individuals on the planet. Just the opposite is the view of the so-called statists, who claim that a more just world is not a world of persons who are equal among themselves, but rather a world of nation states which are able to achieve a more just society within their borders and, consequently, a more just and egalitarian global society as well.展开更多
The Lost Generation is actually a group of American writers who were rebelling against what America had become by the 1900s.The Lost generation tendency and Lost generation writers are of great importance to the Ameri...The Lost Generation is actually a group of American writers who were rebelling against what America had become by the 1900s.The Lost generation tendency and Lost generation writers are of great importance to the American and world literature.This article serves as a brief introduction to the Lost generation and its significant writers.展开更多
The spatial distribution pattern of organisms is a basic issue in understanding the mechanisms of community assembly. Although the spatial distributions of animals and plants have been well studied,those of microorgan...The spatial distribution pattern of organisms is a basic issue in understanding the mechanisms of community assembly. Although the spatial distributions of animals and plants have been well studied,those of microorganisms are still being debated. In this study, we used a fi sh gut microecosystem to detect the spatial pattern of microbes, because it can provide a relatively unifi ed and stable environment. Results suggest that the turnover of intestinal bacterial assemblages showed a weak but highly signifi cant negative correlation between similarity and distances in the microbial community, in respect of both grass carp intestinal loci distances and the geographical distance between fi sh sampling sites. Our results also suggest that intestinal bacterial assemblages responded to differences within the external environment and within different parts of the fi sh themselves. These results show that some, or possibly all, microbes are restricted in their distribution and that environmental factors are also important infl uences on the structure of intestinal bacterial assemblages. The fi sh gut microecosystem is useful in promoting study of the spatial distribution patterns of microorganisms.展开更多
文摘Due to its construction of an image of modern Chinese philosopher who comments and reflects on what he has seen in England in comparison to China,Oliver Goldsmith’s The Citizen of the World(1760)has contradictorily been interpreted in two ways:One considers it as an orientalist discourse denigrating Chinese culture,while the other takes is as an utopian fabrication idealizing Chinese culture.Seeking“difference”between English and Chinese cultures is the underlying logic of these two types of interpretations.On the contrary,rooting on the“sameness”between them,this essay offers a new understanding about The Citizen of the World through a close textual analysis.The aim is to demonstrate how The Citizen of the World makes use of the image of Chinese philosopher to represent English cosmopolitanism featured with“polite”and“universal”and how the principle of equality operates through English cosmopolitanism.
文摘This article looks at how cosmopolitanism--the notion of universality within a diversity of multi-cultures---has been shaping the discipline of world literature. The article encompasses chiefly three parts. The first part offers an overview of the debates on the discipline widely discussed by literary scholars such as Franco Moretti, David Damrosch and Emily Apter. I take issue with the harmonic co-existence of both local and global elements---and what I define as ＂glocality＂---in literatures to exhibit the inevitable trend of the trans-cultural, supranational and cross-historical interactions among multiple centres and/or various cities especially in the twenty-first century. I thereby argue in the second part using Leung Ping Kwan （1949-2013）＇s ＂Images of Hong Kong＂ （1992） and Louise Ho＇s two poetry pieces written in 1994 to prove how Kantian Cosmopolitan elements have deeply embedded in the poem written in a city where the West frequently interacts with the East. I conclude by stepping in further to argue that only through tolerating and mediating between the region and the globe can world literature as a discipline find its way out without fear for marginalising any of the literary pieces.
文摘The purpose of the present paper is to explore the ways in which John Steinbeck utilizes the ideas of cosmopolitanism and socialism in his masterpiece The Grapes of Wrath(1939)interweaving them into the U.S.reality of the 1930s.It also deals with the term“global literature”,taking it as a starting point for the analysis of Steinbeck’s novel.Taking the lead of Wai-Chee Dimock,the author views American literature as no longer a sovereign literary domain,but as a blend of literatures that are ever evolving and multiplying,interweaving with other cultures.From this standpoint,the paper discusses The Grapes of Wrath in terms of transnational imagination,placing it into the scope of the“world literature”.It is an attempt to identify the“connective tissues”that make the novel belong to the global literature and investigate how they are represented in the text.
文摘The Chinese Confucian thought of datong(grand union)provides an Eastern and universal version of cosmopolitanism.The positive core of Chinese nationalism lies in the fact that it internally implements benevolent governance and promotes the coexistence and harmonious development of different ethnic groups while externally applying the kingly Way and moderately incorporating cosmopolitanism.In constructing a connection between nationalism and cosmopolitanism,the Confucian"gradated love"serves as a principle.The Chinese form of mild nationalism can guard against the dictatorial concept and practice of"total unification"within China and oppose emanative conceptions and implementations of"global empire:'
文摘This article reflects on the circulation and transformation of the concept of"local knowledge"in the academic circles in London and Beijing.It aims to shed light on the ways in which a"keyword"became intertwined with the debate between the universalists and particularists in the West and with the rivalry between Chinese culturologists and pan-power social scientists near the end of the 20th century.Key to the transformations of the concept is the re-emergence of an old idea in new forms in the intellectual world and in the varied approaches to particular problematics.The same transformations have continued to take place,even in the efforts of opposing"local knowledge,"for instance,in the author's own endeavors to re-pattern the cosmological thoughts of different cultures,to give world status to"local knowledge,"and to break through the barrier between universality and particularity.
文摘Over the last decades the cultural, social and political landscapes of diversity are changing radically, but we do not even have the language through which contemporary superdiversity in the world can be described, conceptualized, understood, explained and researched. Many of the social thoughts and political actions on issues of diversity are now dominated by methodological nationalism and multiculturalism which, however, have to be called into question. As opposed to methodological nationalism, methodological cosmopolitanism is a promising lens through which to look at questions of diversity. And it is essential to draw an essential distinction between ＂cosmopolitanism＂ in a normative philosophical sense and ＂cosmopolitanization＂ as a structural phenomenon and as a social scientific research programme. Philosophical and normative cosmopolitanism can be combined with cosmopolitan social science to create a cosmopolitan realism.
文摘In contrast to the continued decline of liberal arts education in the US,there has been a revived interest in liberal arts education in Asian countries in recent years.Grounded in a comprehensive understanding of the central tenets of liberal arts education in the West,this paper looks into the struggles Asian countries face in their exploration of liberal arts education and provides a direction for Asian countries in their efforts to practice liberal arts education.This paper establishes the deep connections between humanistic approaches of the Confucian tradition and liberal arts education by pointing to a common ground for the education of humanity.Ultimately,the purpose of liberal arts education,in the East as well as in the West,should be the liberation of human beings from the constraints of ignorance,prejudice and traditional customs and through the cultivation of a cosmopolitan morality that emphasizes unity,solidarity and the fusion of humankind.Chinese universities should contemplate the purpose and value of higher education in the 21st century and tap into the rich resources of Confucianism in order to give its liberal arts education a“soul.”
文摘This paper follows the life of an idea, a fundamental concept in modern Chinese intellectual life： socialism. It explores this idea as an alternative form of Chinese cosmopolitanism, drawing from Pheng Cheah＇s identification of two kinds of Chinese cosmopolitanism： mercantile and revolutionary. If part of what we mean by cosmopolitanism is the local use of an external, or international, or otherwise ＂independent＂ （relative to local power and practice） ideology or discourse to promote an agent＇s sense of social good at home and connection to the world, then the ways that socialist thought, ideology and praxis have been employed in China in the twentieth century constitute one such strain of cosmopolitanism. Shehuizhuyi （socialism） meant related but significantly different things to Chinese in the twentieth century. This essay argues that Chinese socialism can be viewed as a version of vernacular cosmopolitanism through two examples： Wang Shiwei in the 1940s and Deng Tuo in the 1960s, as well as the discourse of Pan-Asianism before and after the Mao era. Chinese socialism was as much a terrain of debate and contestation about what it means to be ＂Chinese and modern＂ as it was a shared vocabulary and set of aspirations. All along it has been able to play the role of cosmopolitan thought for some influential Chinese thinkers and doers--connecting China to the world in order to pursue universal values.
文摘The authors,one from China and one from the United States,present a theoretical framework for understanding the discursive fields of citizenship education as composed,in large part,of the discourses of nationalism,globalization,and cosmopolitanism.The framework is illustrated by examples from citizenship education in China and the United States.Citizenship education in these examples is largely influenced by the discourse of nationalism.The discursive fields are fractured,context-specific,and dynamic.In conclusion,the authors call for awareness of how these discourses operate,and propose that the discourses of globalization and cosmopolitanism merge and strengthen within citizenship education.The effect could be a new citizenship education that is responsive to the current needs of local and global democratic communities.
文摘This paper investigates Chinese cosmopolitanism advocated by Wang Yang-ming（1472-1529） , a famous Confucian philosopher, and its implications for contemporary global governance and China＇s soft-power build-up. It aims to provide a more inclusive perception of world order, and calls for a less nationalistic and hegemonic understanding of Confucianism in contemporary China＇s intellectual or ideological projections, which has been used to envision China＇s foreign policies recently. For the political use of the word ＂ harmony＂ today seems similar to instrumentalization of Confucianism in history. I focus on his idea of ＂being one body with the cosmos＂ and its socio-political dimensions of the world as one family, and then bring them into dialogue with the recent Western theorizing of liberal cosmopolitanism -- an idea of world citizenship which bases global governance on a universally rational foundation. I argue that Wang bases his cosmopolitanism upon graded care and a particular sense of sympathy. It is a sort of moral sentiment of embodied oneness and a cosmic psyche in caring for Heaven, earth, and the myriad creatures like caring for one＇s own body. It also accommodates ＂ integral pluralism＂ which urges one to sincerely and properly construe others＇ cultures and traditions without blindly embracing or rejecting them. Such cosmopolitanism is not an abstract love based on human rationality, but an allinclusive care with graded sympathy to others.
文摘The concept of World Citizen was not introduced to China by Lu Xun, but it is an important term in his thought. The most obvious difference between Lu Xun and other cultural pioneers during the May Fourth period is that rather than understanding and promoting cosmopolitanism as a social or systematic phenomenon, he was mainly interested in human nature and therefore attempted to formulate the concept of World Citizen in terms of a humanistic or spiritual dimension. In so doing, he profoundly expressed an ideological appeal for the significance of the human consciousness, understood within its historical context. This particular conception of cosmopolitanism is symbolically valuable and relevant to the present ideological reality.
文摘The culture wars that simmer within any nation may have been escalating recently;but regardless of their national settings or milieus,many of these wars are informed by two opposing paradigms of culture.This paper analyzes two of these leading paradigms,designated here as Regressivism and Progressivism.Other theorists have long chronicled the differing strengths and weaknesses of these paradigms,taking the former as expressing more conservative,traditional,and nationalistic values,and the latter as expressing more liberal,pluralistic,and cosmopolitan values.Going beyond these perennial distinctions,I argue that Progressivism is more benign and beneficial than the former-by meeting basic human needs better and supporting more effective adaptation to changing exigencies.I also argue that Progressivism does not express merely subjective or relativistic preferences and values,but objectively preferable and quantifiable ones,that benefit not only our personal lives more but also our global village and communal lives more.
文摘Constitutional Patriotism is a new form of identity. It addresses the national component of identity formations in order to transform them in light of universal human rights principles. In this article, I seek to strengthen this theory left underdeveloped by Habermas. To do so, I use the idea of moral development which Habermas borrowed from Kohlberg. I argue that Constitutional Patriotism is the missing link in Habermas＇s reading of Kohlberg. I complement Kohlberg＇s reading of moral consciousness with the psychoanalytic idea of individuation. Communication, language, and autonomy all fall into their places in this interdisciplinary puzzle of Constitutional Patriotism spanning over the cultural terrain. This article takes part of the broader project of Constitutional Patriotism here only focusing on the notion of the selfhood.
文摘Global distributive justice is directly connected to the increased inequality in the world. This inequality, which includes the huge inequality of education opportunities, is usually understood as unjust. There are two main approaches to this problem： cosmopolitan and statist. Looking from the cosmopolitan point of view, this kind of injustice is related predominantly with the socio-economic relationships among the individuals on the planet. Just the opposite is the view of the so-called statists, who claim that a more just world is not a world of persons who are equal among themselves, but rather a world of nation states which are able to achieve a more just society within their borders and, consequently, a more just and egalitarian global society as well.
文摘The Lost Generation is actually a group of American writers who were rebelling against what America had become by the 1900s.The Lost generation tendency and Lost generation writers are of great importance to the American and world literature.This article serves as a brief introduction to the Lost generation and its significant writers.
基金Supported by the National Basic Research Program of China(973 Program)(No.2009CB118705)the National Natural Science Foundation of China(Nos.30970358,31071896)the Youth Innovation Promotion Association,CAS
文摘The spatial distribution pattern of organisms is a basic issue in understanding the mechanisms of community assembly. Although the spatial distributions of animals and plants have been well studied,those of microorganisms are still being debated. In this study, we used a fi sh gut microecosystem to detect the spatial pattern of microbes, because it can provide a relatively unifi ed and stable environment. Results suggest that the turnover of intestinal bacterial assemblages showed a weak but highly signifi cant negative correlation between similarity and distances in the microbial community, in respect of both grass carp intestinal loci distances and the geographical distance between fi sh sampling sites. Our results also suggest that intestinal bacterial assemblages responded to differences within the external environment and within different parts of the fi sh themselves. These results show that some, or possibly all, microbes are restricted in their distribution and that environmental factors are also important infl uences on the structure of intestinal bacterial assemblages. The fi sh gut microecosystem is useful in promoting study of the spatial distribution patterns of microorganisms.
