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Abstract As globalization expands, the idea of “world readiness” becomes an increasing important higher education narrative, prompting the growth of international education university programmes and infrastructures and the resulting expansion of international students. Debates about diversity management especially in cities must therefore take into account this significant minority. This paper compares the experiences of students hosted by three public universities in Singapore, Seoul and Beijing in order to reveal how their life and relationship with the host population is shaped by housing arrangement and their social position within the urban population of these three cities. Drawing from a multinational survey and biographical interviews of international students, this paper presents three effects of mixing based on the difference of housing arrangement for international students: on-campus mixing, off-campus mixing and impact of diversity experience on their plans after graduation. Research findings suggest that international students can play a positive informal role in facilitating a better understanding between hosts and guests. We note that international students form an emerging educated middle class, and their roles may be among urban middle class youth segment. This said, international students are excellent ambassadors of cultural diversity, and resident campuses are effective spaces in promoting social mixing. The central argument we are making in this chapter is that students as migrants are contributors to the cities where they are hosted. Within the framework of everyday cosmopolitan practices, these students, through their multicultural attitudes developed on campus and their involvements in host societies, they contribute informally to urban lifestyles and practices.

Gold nanospheres (AuNPs) and gold nanoflowers (AuNFs) are widely used as platforms for DNA aptamer functionalization, while conjugation behavior and colloidal tolerance remain important factors affecting subsequent sensing-oriented optimization. In this study, 82-nt thiolated DNA aptamer constructs bearing either 3′-SH or 5′-SH terminal modification were immobilized onto citrate-stabilized AuNPs and AuNFs under matched stepwise salt-aging conditions. Apparent nanoparticle-associated DNA output was estimated by Qubit-based measurement of unbound ssDNA in the supernatant and expressed as mass-based loading output (ng). Under the tested stock-dispersion conditions, AuNP samples showed higher apparent conjugation output than AuNF samples. Specifically, the apparent conjugation yields for AuNPs were 80.65 ± 1.64% (3′-SH) and 84.76 ± 1.98% (5′-SH), whereas those for AuNFs were 66.64 ± 3.36% (3′-SH) and 73.65 ± 1.36% (5′-SH). The corresponding apparent DNA loading outputs were 2329.7 ± 47.4 ng and 2448.7 ± 57.1 ng for AuNPs, and 1925.1 ± 97.0 ng and 2127.4 ± 39.3 ng for AuNFs. DLS size increases and zeta potential shifts toward more negative values were consistent with the formation of a DNA-associated interfacial layer, while TEM images supported morphology retention after conjugation. A qualitative visual salt-challenge assessment indicated that aptamer-functionalized nanoparticles displayed improved resistance to salt-induced aggregation relative to bare particles under the tested conditions. Because the commercially supplied AuNP and AuNF dispersions were not normalized to identical particle number or accessible surface area, the reported values should be interpreted as comparative apparent outputs rather than intrinsic loading capacities. Within this scope, the present study provides a convenient preliminary materials-level evaluation of thiolated aptamer conjugation behavior and may support future glyphosate aptasensor optimization.

According to recent data (Hoje Macau, 2014), 79% of the Macao families own computer equipments (desktops and laptops). 93% of the residents have access to the internet from their own homes and 24% also surf the internet while in the work place. Accordind to the same source, Macao residents make use of the internet, especially to search for information (87%), communicate (83%) and to access government services (35%). In Macao, in the Higher Education sector, at the moment, the Portuguese Language, one of the official languages of the Region, can be learned in, at least, five institutions: University of Macau (public), Macau Polytechnic Institute (public), Institute for Tourism Studies (public), City University of Macau (private) and University of Saint Joseph (private). Each of these institutions may have Portuguese, Brazilian and Chinese teachers to carry on the teaching/learning process. Having said that, what is the relationship between the previous two aspects? It is obvious that in Macao the new technologies, digital tools and the internet are very important. We hardly need to make a survey to realize that young people use, for example, facebook and wechat, daily and constantly (“allways-on”). Travelling on a bus, from home to school, one will see mobile phones or ipads on almost everyones hands. In meanwhile, are the teachers of Portuguese Language in Macao, in the Higher Education, taking advantage of the digital tools and of the young people interest in new technology to teach the foreign language? In this study, through an online based questionnaire, we would like to know if the teachers of Portuguese (Chinese, Brazilian and Portuguese), working in the previous mentioned Higher Education institutions, are aware of language learning with new technology. We also would like to learn about teachers’ opinion on the technology and digital tools as facilitators of learning. Finnally, we’ll try to know what specific tools are used by the teachers to achieve certain learning goals. This study will allow us to know whether, in a society dominated by new technology, Internet and “digital natives” (Prensky 2001), on one hand, teachers of Portuguese in Macao Higher Education institutions have experience using online materials to teach the language and, on another hand, learn about the reasons why they do/do not make use of those materials.

A very important yet little known front in the Russian Civil War existed in neighbouring Xinjiang, a region in China's northwest, that was at that time self-governing. In Xinjiang, Russian White Commanders and their troops gained sanctuary, financial assistance, food and shelter from Chinese provincial leaders, and then used those sanctuaries to launch operations against Soviet forces. However, by 1921, Red Army troops destroyed any remaining organised White forces, which then melted into the Chinese landscape. The ramifications of the Russian Civil War in Xinjiang had important impacts on the people of Xinjiang, and on Russia and China as well.

The Trinity, i.e., one God in three persons (Father, Son, and Holy Spirit), is the core doctrine of Christianity. It confesses that God truly exists as one, and the three persons truly exist each in themselves. The seemingly paradoxical doctrine was from the beginning of the Church imprinted on the popular faith witnessed in the New Testament, the liturgy, especially the rite of baptism, and the catechetical practice. (Kelly, 1960/1968, pp. 88-90) Yet it took four centuries of controversies and synods to transform the initial faith into a doctrine. The main achievements were made in the 4th century: first, the Ecumenical Council of Nicaea I in 325 acknowledged the common substance of the Trinitarian persons by accepting the Greek term homoouios (homo means same, and ousios means being, substance, or essence); second, in the decades after Nicaea I, the common substance of the three and the distinctiveness of each person are expressed as “mia ousia, treis hypostaseis” (one substance, three persons). 三一论,即一体三位,是基督教的核心教义。它意味着天主为一、真实存在,同时天主拥有三个真实存在的位格,即圣父、圣子、圣神。这一看似自相矛盾的教义从教会建立之初就蕴含在《新约圣经》、礼仪(尤其是圣洗圣事)和信仰实践中。然而,这一原初的信仰要经过四个世纪的理论争辩和教会会议才被转化为教会教义。其中至关重要的是325年的尼西亚大公会议通过接受希腊词“同一体性(homoouios)”一词来表述圣父和圣子之间的关系,认定了天主圣三的共同体性;以及尼西亚大公会议之后,卡帕多西亚教父用希腊语中两个同为表示存在、体质的近义词ousia和hypostasis分别指代天主的同一体性和三位各自的独特存在,由此提出了“mia ousia, treis hypostaseis”(一体三位)这一三一论的经典表述。本文将根据哲学所提供的术语框架,阐述卡帕多西亚教父在三一论神学中对ousia和hypostasis的区分,然后阐释这种区分的神学意义。

With the outbreak of the Covid-19 pandemic, we find ourselves living in a time of crisis. Our cultural and technological developments are being largely challenged. The pandemic tells us that the ultimate solution for all the problems we face is not in our own hands. God is where we find the final hope and salvation. In this regard, the present crisis may not be totally negative for our lives. To read the situation positively and even spiritually, we turn to the 4th-century Church Father Gregory of Nyssa, who is famous for his apophatic Mysticism. Viewing through the apophatic lens, the crisis has reminded us of the limitations of human intellectual power, which may turn our eyes to the final cause of the world, the ultimate meaning of life, and eventually what is essential for our final salvation. That is where we start our spiritual transformation anew.

內容摘要:古羅馬的普羅提諾作為新柏拉圖主義的開創者,針對亞里斯多德對柏拉圖理念論中無限逆推問題的批判,以第一原則太一作為世界的第一本原建構起自太一逐級向下生成各級存在的宇宙生成模式。在這個宇宙模式中,太一對理智的的生成決定了各級存在的生模式,並成為了普羅提諾理論體系的特點之一。本文對太一生成學說進行梳理,重點澄清作為太一生成的前提的太一的特性、太一生成中的核心概念「動能」和「雙重活動」,從而總結普羅提諾的生成觀的特色。

本文透過教父尼薩的額我略的早期著作《真福八端講道集》，探討其神學體系中天主的恩寵和人的自由之間的關係。作者著眼於天主的恩寵和人的自由在聖化過程中的動態關係，首先闡釋額我略對人的聖化即是回歸本性的縱向旅程的理解；其後具體分析該講道集中額我略對天主的恩寵（外在恩寵、內在恩寵）和人的自由（選擇的自由和自主性的自由）的理解；最後分析兩種恩寵和兩種自由在靈性旅程中本質上是並行發展、相容互惠的關係。