《墨子．小取》的名辯思想－自「思言行」行動觀點的考察

The lack of informed knowledge about listening subskills and their relationships has hindered the development of the diagnostic English language track assessment (DELTA) in three participating Hong Kong universities. This study investigates English as a foreign language (EFL) learners' listening proficiency development in understanding different spoken genres in the Hong Kong Chinese tertiary contexts. It aims to: i) identify the subskills and/or cognitive processes that underlie student performance on the DELTA listening component; ii) examine the difficulty levels of the DELTA listening subskills, and, consequentially, their hierarchical order; iii) investigate the impact of text type on difficulty level and the hierarchical order of the subskills; and iv) infer principles underlying the development of listening proficiency in the Hong Kong tertiary education contexts. A multi-method approach was employed for data collection and analysis. The primary quantitative data were derived from the DELTA listening component items answered by 2830 Chinese ELF learners who studied in their first or second year in the DELTA participating universities in the 2013-14 academic year. The item pool included 207 multiple-choice questions (MCQ) from 33 texts of three text types – conversation, interview and lecture. Each MCQ is intended to measure a particular listening subskill, including: 1) identifying specific information (SSK1); 2) understanding main idea and supporting ideas (SSK2); 3) understanding information and making an inference (SSK3); 4) interpreting a word or phrase as used by the speaker (SSK4); 5) inferring the attitude or intention of the speaker (SSK5); and 6) inferring the speaker's reasoning (SSK6). By adopting inter-related Rasch analyses using Winsteps and Facets, all test items were calibrated and analysed to determine their difficulty measures and their respective difficulties across the three text types. Qualitative Stimulated Recall Protocol (SRP) discussions were then conducted with 62 examinees of varying estimated listening abilities one month later, in a simulated test situation, where the test-taking process was video-recorded and the participants were asked to recall and to verbalise their thought processes and strategies they used to answer each question. The SRP results reveal an array of both cognitive processes and test-taking strategies in the listening comprehension and test-answering process. Firstly, various combinations of cognitive processes were utilised by both the high and low ability examinees to answer questions targeting the same listening sub-skill; however, the dominant cognitive process that was reported to have been used to answer each question corresponded with the particular listening subskill intended by DELTA item writers. Secondly, an array of test-taking strategies best identified as elimination, and guessing, were reported as used by examinees during the test. While this finding might not be surprising given the exam-oriented atmosphere prevailing in Hong Kong secondary school education, it alerted the researcher to scrutinise the validity of the DELTA listening component. The most striking observation from the listening test analysis is that, the DELTA listening subskills are measurably separable from each other, and a hierarchical pattern is established. In terms of their interaction with text type, the results showed that SSK1 and SSK6 were, respectively, the easiest and the most difficult subskills, whereas the hierarchical orders of the other four subskills varied across the three text types. More generally, these findings provide empirical evidence for the proposition that EFL listening comprehension is composed of multiple listening subskills, which operate interactively and interdependently in the listening process. The results regarding the difficulty level and the hierarchy of listening subskills corroborate the findings of prior research that low-level processing, such as identifying specific information, poses less challenge than high-level processing, such as summarising and inferencing. Because of the complexity in the interaction between text type and listening subskills, it is difficult to identify an overarching hierarchical order of the six listening subskills across the three text types. A general pattern, however, is that the difficulty increased from SSK1, SSK2 to SSK6 irrespective of the text type, and this corresponds to the general subskill hierarchy. The study will benefit teachers and students with diagnostic profiling and bridge the gap in diagnostic test design with targeted items of appropriate difficulty for predicting learners' listening development. It will extend second language acquisition theory with a hierarchical trajectory of listening proficiency growth. Limitations and future research recommendations are discussed.

Austin insisted that any serious philosophical discussion must take account of the distinctions, connections and classifications apparent in the ways in which language was ordinarily used. This conviction developed, at least in part, from his dissatisfaction with the logical positivism of the Vienna Circle. He found there too much eagerness to adopt technical philosophical terminology, too much readiness to dismiss ordinary language as vague, messy or simply meaningless, and too dogmatic an assumption that the chief business of language was to make statements that might be evaluated for truth: a philosopher’s conception of truth at that. In response to these perceived defects in logical positivism, Austin not only urged the philosophical utility of ordinary language, he elevated its analysis to the status of a philosophical methodology. A meticulous examination of what native speakers know about a relevant range of vocabulary, ideally conducted collaboratively, was an essential starting point to any philosophical inquiry.

In this dialogue Derk Pereboom and Marcel Brass discuss the free will problem from the perspective of philosophy and cognitive neuroscience. First, they give their opinion on how the two disciplines contribute to the free will problem. While Pereboom is optimistic regarding the contribution of science, Brass is more pessimistic and questions the usefulness of an empirical approach to the question whether free will exists or not. Then they outline their position on the free will problem. The idea of a transcendental agent is discussed in more detail. Furthermore, it is discussed whether free will scepticism is a politically, socially, psychologically viable position. Pereboom argues that promoting the idea of free will scepticism can have a positive impact on retributive emotions and the political practice regarding retributive punishment. Brass argues that retributive emotions are deeply rooted in evolution and therefore difficult to change via high-level beliefs about free will. Finally, the future of the free will debate is discussed. Both agree that the dialogue between philosophy and psychology should be intensified. Philosophy can benefit from taking empirical research more seriously. Psychology and neuroscience can benefit from philosophy by appreciating the sophistication and conceptual clarity of the philosophical debate. Both have to find a common language and define common problems that can be tackled from both perspectives.

هدف اصلی این پژوهش تبیین دیدگاه‌های مختلف فیلسوفان مسلمان نسبت به آموزش عقلانی و فلسفی به کودکان، در راستای تربیت دینی بایسته می‌باشد. برای دستیابی به این هدف از روش پژوهش تحلیل محتوا و نیز روش تحلیل و استنتاج منطقی بهره گرفته شد. بنابر یافته‌های به‌دست‌آمده، رویکرد تربیت دینی مبتنی بر عقلانیت به دو شکل همگانی و نخبه پرور از یکدیگر متمایز هستند. پاره ای از آثار و اندیشه‌های ابن طفیل، سهروردی، اخوان‌الصفا، ابوریحان، مولانا، ابو علی سینا و شهید مطهری به زبانی ساده، قابل فهم و گاهی حکایت‌گو نه است که فهم آن برای همه امکان پذیر می‌باشد. این رویکرد را می توان تربیت دینی عقلانی از نوع همگانی یا توجه فیلسوفان مسلمان به فلسفه برای همگان دانست که همپوشانی زیادی با «فلسفه برای کودکان» دارد. در مقابل، رویکرد تربیت عقلانی نخبه پرور را می توان در آثار و اندیشه‌های ابن-مسکویه، غزالی، خواجه نصیر و ابن خلدون یافت که به‌طورکلی در گفتگوها و شیوه‌های آموزش فلسفی خود از مضمون‌های عقلانی و انتزاعی پیچیده برای کسانی که به درجه‌های بالاتری از فلسفه رسیده اند، بهره برده اند. این گروه چون ورود کودکان را در وادی فلسفه جایز نمی دانند، برای عوام نیز چنین اجازه‌ای را روا نمی‌دارند. بر این اساس، با پذیرش تربیت عقلانی همگانی و نیز با تقویت این رویکرد با استناد به میراث حکیمان مسلمان در طول تاریخ اندیشه اسلامی می‌توان از موضعی استوارتر به موضوع فلسفه برای کودکان در جامعه اسلامی نگاه کرد و زمینه فلسفیدن برای همه (حتی کودکان) را از طریق آموزش فرایند فلسفیدن، طرح مسائل فلسفی به شکل داستانی و ساده‌سازی مضمون های فلسفی دنبال نمود.

Organising things into categories is a way of mapping order onto the world, collecting similar things into sets and highlighting the distinguishing features that differentiate them. Yet, in addition to bringing order, categorisation elevates us beyond particular items of knowledge into the realm of abstract thinking; categories aid us in discovering universals, induction and speculative reflection. c ategorisation is a technique that both India and the West have used to make sense of many fields of knowledge, from the functions of the body, to the building blocks of language, the types and constituents of art, the range of emotions, types of cognition, the features that constitute minds or objects and the kinds of thing that exist in the universe. In these diverse fields of knowledge, categorisation has helped humans to get a conceptual ‘grasp’ on their environment. Jorge Luis Borges, whose reflections on categorisation appear a number of times in this volume, apparently professed a horror of the platypus because it defied all attempts at a neat, clear categorisation. But of course his horror was not really of the platypus but of what it represents: something so diverse and disordered that it resists our power to comprehend it. It is because we all share this discomfort with radical disorder, with particulars that cannot be assimilated into familiar universals, argued Umberto e co, that we find the habit of categorisation turning up again and again across cultures and through the ages ( e co 2000, 145), in the West evolving from Aristotle through to Aquinas and Kant, later in Husserl and his fellow phenomenologists, and falling under scrutiny in association with controversial areas such as set theory and nominalism. Indian thinkers recognised the importance of categorisation and put it to prolific use as a technique in philosophy as well as in the natural and social sciences that flourished in India from an early period. The Tarka Saṃgraha, an influential logic manual of the early-modern period, stated that ‘reasoning is impossible in the absence of a knowledge of the categories’ (Tarka Saṃgraha 10.24). i ndeed, it is partly for this reason that Nyāya, Hindu culture’s main logical tradition, was allied with the Vaiśeṣika school’s lesser-known but equally important metaphysical methodology – of listing reality in a series of all-encompassing basic types of existing thing. Vaiśeṣika was not alone; in text after text we see Indian

Prolog is a programming language based on predicate logic. Its successor, Concurrent Prolog, was designed to meet the needs of a multiprocessing environment to the extent that it may be desirable as a succinct language for writing operating systems. Here, we demonstrate the feasibllity of implementing a distributed interpreter for Concurrent Prolog using traditional programming tools under a multiprocess structuring methodology. We will discuss the considerations that must be made in a distributed environment and how the constructs of the language may be implemented. In particular, several subtle pitfalls associated with the implementation of read-only variables and the propagation of new bindings will be illustrated. In addition, a modification to Shapiro''s treatment of read-only variables is proposed in an attempt to ``clean up'''' the semantics of the language. (The discussion will centre around a primitive version of an interpreter for the language written in Zed (a language similar to C) on an Unix-like operating system, Verex. Although a brief introduction of Prolog and Concurrent Prolog will be given, it is assumed that the reader is familiar with the paper \underline{A Subset of Concurrent Prolog and Its Interpreter} by E.Y. Shapiro [Shapiro83].)

Many researchers esteemed Wang-Bi's theory about ”forget the language and phenomenon in order to acquire the meaning” was the new method for establishing a metaphysics system. Bat few of these researchers paid adequate attention to Seng-chao's ”kuang-yen” theory. Among the East Jin's scholars of prajna theory, Seng-chao was admired as ”the hest researcher to interpret sunya”. Seng-chao's achievement was based upon his unique theory of ”kuang-yen”.”kuang-yen” is a special language which skips logicality arid develops a infinite possibility of explanation. The expressive forms of ”kuang-yen” include the demonstrative method ”opposite definition” and tire paradoxical methods of ”dual exclusion” and ”dual inclusion”, ”kuang-yen” always appears to be confrontational semantically, so as to compel the reader to shake off the restriction of semantic content, and to conjecture the information besides the semantic content. Because the ”kuang-yen” breaks through the form and model of language so it could completely display the utmost truths and compensate the limitedness of language when expressing truth.In fact, the paradoxical language form of ”kuang-yen” has some delicate similarities with the Madhyamica's subtle theory of ”dissipate the phenomenon and eliminate the persistence”. Seng-chao always tired the ”kuang-yen” as a language form to establish main propositions or narrate a single sentence. Therefore, as well as being a vehicle hearing theories, language itself could display tire essence of philosophy through its form So Seng-chao's ”kuang-yen” theory not only contributed in the deepening of Buddhism philosophy, but also had extraordinary linguistic meaning and value.

This paper aims to discuss how Sengzhao, basing on the Buddhist view of ”naming of illusory existence”, acquires the insight into the existence of all dharmas and reveals the connotation of ultimate reality. Through this insight, he distinguishes true existence from insubstantial and epistemological existence and opens a thinking path to the ”ultimate truth” or ”nature of things”. The discussion is based mainly on Sengzhao's works: Treatise of Things Do Not Shift and Commentary to the Vimalakirti Nirdesa-Sutra. The approach focuses on self-reflection and the interpretation of his philosophy. The main conclusions drawn from this research include:(1) The viewpoint taken in Treatise of Things Do Not Shift involving ”the nature of things” is a theory which establishes the concept of naming for the insubstantial existence.(2) The theory of ”Not Shift” is established on the cognitive framework through which things are distinguished from the phenomena.(3) Although the concept, ”Things Do Not Shift” does not imply that it is the ultimate truth, it can be seen as a path of exploring truth.(4) Regardless pro or con towards the views of Sengzhao, one must clearly distinguish the differences between the epistemological and ontological definitions of ”Things” in order to discuss the divergent views of ”Things Do Not Shift” and to be more convincing.

With the recent influx of immigrants from Chinese speaking regions to all over the world, in many countries there now exist a noticeable Chinese community. Within these overseas Chinese communities there emerge great needs to maintain the Chinese language and culture among the younger generations and accordingly there emerges a new type of learner who are ethnically Chinese and have some competence in Chinese yet still needs to learn the language systematically. When these learners go to the classroom to study the Chinese language, they are often treated the same as the traditional foreign language learners of Chinese, and their unique characteristics and learning needs are often ignored. The current article aims to provide an insight into the understanding of this new type of learner of the Chinese language. Adopting the term ‘heritage language learners’ to classify this new type of learner, the article starts with a discuss of how ‘heritage language’ and ‘heritage language learners’ are defined in literature, and then elaborates the general characteristics of HL learners that have be reported by previous research on heritage learners of various other languages. Based on this background knowledge, the specific challenges existing in the learning of Chinese as a heritage language are then discussed and the characteristics of Chinese heritage learners presented. Finally some existing research gaps in the research of Chinese heritage language learners are discussed.

Historians generally describe Zhang Taiyan (Binglin , 1869-1936) as an anti-Manchu revolutionary and treat his Buddhism as subordinate to this larger political project. Far less commonly understood is Zhang's role in preparing the groundwork for the establishment of Chinese philosophy as an academic discipline. Against the backdrop of an intellectual climate in Japan and China during the decades either side of 1900, in which a premium had come to be placed on logic as a precondition for the development of philosophy, Zhang was one of the first Chinese intellectuals to follow the lead of Japanese scholars in maintaining that classical Chinese philosophers had developed indigenous forms of logic. Significantly, he further argued that Chinese versions of Yogacara texts on Buddhist logic and epistemology (yinming ; Skt. hetu-vidya) made it possible once again to gain a proper understanding of China's earliest writings on logic. In this paper I argue that Zhang sought to establish that early Chinese texts "bear witness" to insights into realities that transcend individual cultures but are most fully and systematically articulated in Yogacara systems of learning; and that classical Chinese philosopher-sages had attained an awareness of the highest truths, evidence of which can be found in their writings. In short, I will show that Zhang used Yogacara to affirm the value of "Chinese philosophy" and, in doing so, helped shape its early definition.

Objective To study on the neural mechanism of deficits in Chinese developmental dyslexia from the aspects of the phonological processing, orthographic skills, visual magnocellular function and cerebellum function. Methods Critical words in Chinese and English (e.g. dyslexia, reading development, Chinese, neural) and formula (e.g. Chinese and (reading development) and (neural or neuroimage or fMRI or ERP or brain area) related with the present topic were searched among the article abstracts in Chinese and foreign databases (e.g. CNKI, Pubmed, Sciencedirect) from July to December, 2014. Results Fifty-two relevant articles were gained access to the database. Referring to the present topic, research on the neural mechanism of dyslexia with neuroimaging technique was reserved, while the studies in which the reading impairment of the participants was caused by acquired factors were eliminated. Finally, thirty-three valid articles were retained. Conclusion According to previous studies, although there might be similarities in cognitive deficits of dyslexia between alphabetic languages and Chinese, it was still found that the Chinese children with developmental dyslexia exhibited abnormal neural activities and impaired brain structures in areas associated with Chinese phonology (i.e. left middle frontal gyrus, which was different from the left inferior frontal gyrus always related with phonological processing in alphabetic languages) and orthographic skills (right occipitotemporal areas which was responsible for the visuospatial processing), revealing language specificity of Chinese to some extent. However, some other studies reported the similarities in neural mechanisms of dyslexia across languages. Therefore, more studies were required to further examine the cross-cultural mechanism of the neural activity regarding the developmental dyslexia. Meanwhile, researches on the aspects of general perception showed Chinese dyslexic individuals had deficits in visual magnocellular function, and cerebellum. Future studies were required to explore the relationship between the linguistic and non-linguistic deficits. Key words: Developmental dyslexia; Chinese reading; Language skills; General perception; Neural mechanism

Logical definitions can thus also be expressed in the logical form of necessary and sufficient conditions in the logic of sentences. We can interpret this language by interpretations using the logical terms in the formal languages of the propositional or the sentential calculus.

The proposed paper will address itself to the changing relationship between educational theory and practice in response to the challenge of postmodernism. The formulation of universal theoretical framework to distinct universalia from accidentia both in physical and social world can be traced to the legacy of the Enlightenment. For the philosophers of Enlightenment, the whole world is nothing but a mechanical mathematical structure. Thus the events of the world can be explained, predicted and even controlled by a universal law. Cartesian mathesis universalis and Leibnitzian characteristica universalica represent the scientific ideal of the Enlightenment. The rise of modern social sciences began with the need to understand modernization following the Enlightenment ideals for transforming society. Prediction and control of social development were called for the transformation of society. The rigorous scientific theory was thus required within the context of social modernization. Within the larger context of social modernization resulted from the Enlightenment, there arose a need to establish rational educational science for predicting the changes of humanity, fully developing human perfectibility and thus creating a world better to live. Immanuel Kant (1724-1804) and Ernst Chritian Trapp (1745-1818) were two prominent representatives of the trend towards exact and precise educational science that, analogously to physical sciences, could offer universally valid educational knowledge. The Enlightenment scientific ideal was brought by the educational positivists in 1960's to an extreme, where the quantitative data were used to test rigorously the hypothesis and to formulate nomological theory for the prediction of educational development. Once the rigorous theory was established, it would be served as a scientific basis for identifying the one best policy and practice for all contexts. Educational practice in such a circumstance would be degenerated into technique neglecting the reflection and choice of the subject resonanting the situational changes. constitution of those things that flow upon(the body) and impinge upon it, as ancient Greek philosopher Democritus (Diels & Kranz, 1956, 68 Dem. B9) would say. The universality of knowledge claim and ahistorical epistemological foundation are refuted by postmodernists. An intensive awareness of the significance of language, discourse and socio-cultural locatedness has been arising in the making of any knowledge-claim. As J. -F. Lyotard (1984) properly observes, ”for the last forty years the «leading» sciences and technologies have had to do with language and scientific knowledge has been nothing but a kind of discourse in addition to, and in competition and conflict with another kind of knowledge-narrative knowledge”. Thus scientific knowledge has lost its monopolistic legitimation authority. If the reality is questioned and knowledge ligitimation is floating as a myriad of meaning changes, how can an avowed universally, or at least generally, valid educational theory be set up to regulate educational practice? Education is, as R. Usher and R. Edwards (1994: 24) correctly observe, ”very much the dutiful child of the Enlightenment and, as such, tends to uncritically accept a set of assumptions deriving from Enlightenment thought.” For the philosophers of Enlightenment, the whole world is nothing but a mechanical mathematical structure. Thus the events of the world can be explained, predicted and even controlled by a universal law. Cartesian mathesis universalis and Leibnitzian characteristica universalica represent the scientific ideal of the Enlightenment. The rise of modern social sciences began, as Hollinger (1994: 3) observes, with the need to understand the social and cultural transformation, specifically of modernization, following the Enlightenment ideal of perfecting social development. Within the larger context of social modernization resulted from the Enlightenment, there arose a need to establish rational educational science for predicting the changes of humanity, fully developing human perfectibility and thus creating a world better to live. Immanuel Kant (1724-1804) and Ernst Christian Trapp (1745-1818) were two prominent representatives of the trend towards exact and precise educational science that, analogously to physical sciences, could offer universally valid educational knowledge. The Enlightenment scientific ideal was brought by educational posititivists in the 1960s to an extreme, where the quantitative data were used to test rigorously the hypothesis and to formulate nomological theory for the prediction of educational development. Once the rigorous theory was established, it would be served as a scientific basis for identifying the one best policy and practice for all contexts. Educational practice in such a circumstance would be degenerated into technique neglecting the reflection and choice of the subject resonanting the situational changes. The process of modernization in the western world since the Enlightenment reached its zenith in the last few decades. The abstract nomologocal theories based on western rational logic and experience have been universalized to such an extreme that postmodern decentralism, aestheticism, pluralism have been disseminated in response to modern logocentrism, eurocentrism and totalianism in scientific discourse. Under the impacts of postmodern anti-foundationalism, epistemological pluralism and logic of merchantile and performativity, the relationship between educational theory and practice should be reevaluated to determine what kinds of knowledge are appropriate to actualize educational objectives with a view to emancipating humanity from inner and exterior domination and thus leading to the realization of authentic self. This paper aderesses itself to this debatable issue facing the dialectical confrontation and synthesis of modernity and postmodernity. Educational Theory and Practice of the Enlightment Legacy Education was deemed as worthy vehicle by the Enlightenment philosophers to substantiate and realize the ideals of critical reason, humanistic individual freedom and benevolent progress of that time. Towards actualizing these ideals, the establishment of rational educational science was thought essential to investigate suitable educational methods (H. Blankertz, 1982: 28-29). 1. Kant (1804: 444), as an heir of the Enlightenment, proposed first: The mechanism of educational art must be transformed into a kind of The process of modernization in the western world since the Enlightenment reached its zenith in the last few decades. The abstract nomological theories based on western rationalistic logic and experience have been universalized to such an extreme that postmodern decentralism, aestheticism, pluralism have been disseminated in response to modern logocentrism, eurocentrism and totalitarianism in scientific discourse. Under the impacts of postmodern incredulity to the totalizing metanarrtives pluralistic stance, and logic of merchantile and performativity, the relationship between educational theory and practice should be reevaluated to determine what kinds of knowledge are appropriate to actualize educational objectives with a view to emancipating humanity from inner and exterior domination and thus leading to the realization of authentic self.

In this Dissertation I argue on phenomenological grounds that our cognition is so structured that its aim is to possess absolutely certain knowledge. In Chapter I I clarify the notion of absolute certainty and discuss an argument to the effect that it is impossible to satisfy the conditions for absolute certainty. In Chapter II I characterise the sort of phenomenological method which I will use in order to investigate the commitments of the most fundamental ingredients of cognition. Chapters III, IV and V are devoted to an investigation of the normative profile of judgment, suspension of judgment and doubt respectively. In Chapter VI I introduce constitutivism about normativity, namely the view according to which the authority of some norm is constitutive of some suitably inescapable activity. I explain how phenomenology is needed in order to claim that some norm is constitutive for cognition. In Chapter VII I argue that global and pyrrhonian scepticisms are untenable. In Chapter VIII I argue that fallibilism and externalism are untenable. Crucially, it will emerge that the sole tenable standpoint is the one that countenances the existence of certainties and in particular certainty about the fundamental epistemological theory itself. In Chapter IX I argue on phenomenological grounds that truth is the constitutive aim of cognition. In Chapter X I offer a constitutivist view of alethic normativity that grounds the validity of the truth-norm on the fact that cognition itself is constitutively aimed at truth. In Chapter XI I extend constituvism to epistemic normativity, and argue that certainty is the norm or aim of cognition. Finally, in Chapter XII, I distinguish between local and transcendental hinges, the latter being the proposition whose truth is presupposed by any engagement in cognition, and argue that only transcendental hinges can be immune from doubt.

Franz Liszt (1811-1886), a well-known musician in the Romantic period of the 19th century, earned the great reputation with the dual position of distinguished performer and composer. He is also the significant representative having brilliant achievement and great influence in the field of piano transcription. Liszt is skilled in transcribing various types of music, and the major character of his creative style is displayed on the keyboard technique with innovative and challenge skills. The content of his research is to discuss the creative skill of Liszt's piano transcription ”Winterreise” mainly focused on the application and treatment of keyboard technique, which is the second part of author's article Liszt's Piano Transcription ”Winterreise” (Ⅱ-Ⅰ)-its Compositional Background and Creative Skill. The main point of this article demonstrates Liszt's conception with regard to the keyboard technique of his ”Winterreise,” which includes the category of piano technique, the mode of material and the disposition of pedal. With the complete discussion of the first and second parts, this research contributes a distinct style and feature for piano transcription ”Winterreise”; moreover, it also essentially achieves the purpose of expanding study and research in the field of piano transcription. Twelve poems of lieder ”Winterreise” in German language and their Chinese translations are provided in Appendix B at the end of article, which surely assist the researchers and the learners in understanding implying circumstance or subject matter behind the work.