Saturday 29 December 2007

The Gospel of Judas: Critical Edition



The Gospel of Judas, Critical Edition: Together with the Letter of Peter to Phillip, James, and a Book of Allogenes from Codex Tchacos (Washington: National Geographic, 2007).

Amazon 效率超高, 今日星期六都送貨. 因為要買夠 $40 amazon 先會免費送貨, 所以上次我買個平 game o個時, 我仲買o左本我覺得都會有用, 遲早會買o既書, 就係猶大福音o既 critical edition, 原價賣 $56, amazon $35 成交, 算係大減價, 而且係新書, 好難得.

內容:呢本o吾止係猶大福音o既 critical editon, 其實係 Codex Tchacos o既 critical edition. 呢個抄亦包括其他文獻. 本書開頭先講 Codex Tchacos o既歷史, 之後就係抄本中o既文獻o既 critical edition. 一頁彩色相片, 夾一頁 Coptic transcription 同埋英文翻譯, 包括有用o既 footnotes, 而每一個 chapter 最後亦有法文翻譯. 最後仲有個超方便o既 index.

評價:o係聖經研究, 任何叫得做 critical edition o既書通常都賣超貴, 時常都過百蚊, 呢本竟然有晒彩色相片兼 hardcover 都只係賣 $35, 十分超值. 而且, 呢本會係好重要o既一本書, 最近 April DeConick o個本 Thirteenth Apostle 反駁呢本 critical edition 一 d 重要o既地方, 不論你同意 DeConick o既質疑與否, 不可否認, 呢本 critical edition o係未來幾年都會o係聖經研究中一個熱門話題, 對第二世紀基督教思想有興趣o既人就特別要買.

Monday 24 December 2007

玩到尾o既 RPG (3):FFVII





自從上中學, 過o左o黎加拿大之後, 我就停o左打機好一段時間, 直到有次o係朋友屋企見到佢玩 FFVII, 當時真係非常震撼, 因為當時未見過, 亦諗都諗o吾到 FF 會以 3D 畫面出現. 而家開返 FFVII 當然覺得畫面好醜, 但係當年真係覺得好勁, 所以走去 toysrus 買o左部 PlayStation 同埋 FFVII. 所以 FFVII 對我打機生涯有特別意義, 係因為佢我再開始返打機, 直到今日.

除畫面之外, FFVII 最吸引人係佢o既角色. 每一個會加入你團隊o既角色都有自己性格同故事, 令人加倍玩得投入, 因為有令人關心o既角色的確對一個 RPG 係好重要. 不單止主角, 連 d 敵人都好有性格. 不過個故事就只屬中上. 好多o係 FFVII 之前未玩過其他 RPG o既人會覺得係神作, 不過其實心水清o既老人家, 就會覺得其實故事只係'幾吸引', o吾係人地煲到咁神奇. 好似其中一個女角被人殺死o個幕, 其實主角中途被殺o吾係乜新鮮o野, 早在 FFIV 己經有咁o既橋段. 而最令人不滿o既, 就係個結局. 玩咁多個鐘頭, 一直都鍾意 d 角色, 投入個故事入面, 點知去到最後比個咁無厘頭o既爆機畫面人睇, 真係反高潮.

雖然 FFVII o吾係我最鍾意o既 RPG 之一, 但係都算係一個好好o既 RPG. 而且由 2D 變成 3D o既轉折, 真係令我覺得好震撼, 當年非常發燒.

Saturday 22 December 2007

National Treasure: Book of Secrets



最近手頭上好多o野要完成, 不過尋晚都偷下雞, 出街拍拖偷下懶, 睇o左 National Treasure 第二集. 我好鍾意第一集, 所以呢齣戲我一早就想睇. 結果亦無失望, 同第一集各方面都差o吾多. 主角都係o個幾個, 只係加埋男主角個阿媽, 同個阿爸頂嘴都幾過癮. 不過出鏡最多都係第一集o個個鐵三角, Ben, Abigale, 同埋 Riley, 佢地之間o既互動同對白同第一集相似, 有時 d 對白真係幾好笑, 尤其係 Riley. 故事推進同第一集差o吾多, 都係講尋寶, 偷o野, 非法入政府重地之類. 不過今集比上集更長, 所以每樣o野都多 d, 上次成功o既元素都再加重料. 因為我本身就鍾意第一集, 所以我完全o吾介意佢翻炒. 所以o吾鍾意第一集o既人亦o吾會鍾意第二集;鍾意第一集o既就會依舊覺得滿意. 作為續集, 我覺得 National Treasure 2 就好過 Pirates 2/3 多好多. 因為 Pirates 2/3 令好多第一集o既 fans 大失所望, 其中包括我在內.

不過, 雖然我對第二集亦覺得滿意, 將來佢出碟我亦會買, 但係我都係鍾意第一集多 d. 因為第一集 d 角色之前未見過, 所以加倍覺得過癮. 同埋第二集真係搞到太大鑊. 佢地去英國搞到天翻地覆都可以平安無事返到美國, 未免太視英國國防如無物. 不過, 最重要都係拍得刺激, 對白過癮, 角色吸引, 而o係呢幾方面, 都係成績不俗. 其他o野都可以原諒佢.

Thursday 20 December 2007

"性係創造生命 , 唔係為左享樂"

==========================================
【 本 報 訊 】 正 當 學 界 苦 惱 如 何 及 早 向 學 生 灌 輸 正 確 性 觀 念 時 , 有 天 主 教 學 校 依 然 視 性 為 洪 水 猛 獸 。 位 於 馬 鞍 山 的 直 資 學 校 德 信 中 學 , 一 直 將 中 一 科 學 教 科 書 內 有 關 性 知 識 和 避 孕 方 法 的 內 頁 撕 掉 , 才 派 發 給 學 生 。 校 方 否 認 避 而 不 教 , 強 調 是 要 待 時 機 成 熟 。 不 過 , 有 社 工 認 為 學 校 推 行 性 教 育 宜 早 不 宜 遲 。   記 者 : 林 浚 川

發 生 撕 書 事 件 是 具 天 主 教 背 景 的 德 信 中 學 , 該 校 採 用 的 是 朗 文 出 版 的 《 Interactive SCIENCE 》 中 一 科 學 教 科 書 , 共 分 A 、 B 兩 冊 。 該 校 專 責 行 政 及 家 長 教 育 的 李 主 任 表 示 : 「 我 地 一 早 同 出 版 商 傾 好 ,D 書 會 撕 走 個 幾 頁 至 送 黎 畀 學 生 。 」

記 者 翻 揭 該 書 A 冊 , 發 現 第 三 章 提 及 人 體 生 育 過 程 及 正 確 避 孕 方 法 , 並 刊 有 多 幅 男女生 殖 器 官 手 繪 圖 像 , 以 及 避 孕 套 和 子 宮 帽 圖 片 , 表 達 手 法 平 實 , 並 不 淫 穢 。 李 主 任 卻 形 容 : 「 後 生 仔 睇 左 圖 可 能 有 衝 動 。 」

......

李 主 任 解 釋 : 「 書 本 其 他 內 容 冇 問 題 , 只 係 科 學 科 老 師 唔 適 合 教 性 知 識 。 」 李 主 任 強 調 , 校 方 並 非 恐 懼 或 逃 避 性 教 育 : 「 我 地 響 中 二 開 始 就 會 由 倫 理 科 教 師 向 學 生 講 解 性 知 識 , 要 佢 地 明 白 性 係 創 造 生 命 , 唔 係 為 左 享 樂 。 」 他 又 稱 校 方 做 法 一 直 獲 家 長 支 持 。

......
==========================================

明白晒, 怪不得香港 d 學校對避孕知識咁冇興趣啦. 原來佢地認為性係為創造生命, 唔係為享樂. 所以避孕搞o野基本上對佢地o黎講就係"白搞", 唔係想生仔根本就冇合理原因去性交. 如果你要性交, 就一定要為生仔, 唔可以為享樂, 所以避孕根本就係唔o岩.

好o野呀, 我作為攻讀古猶太文化o既研究生, 佢呢 d 觀點真係好o岩聽, 事關公元前第一世紀至公元第一世紀之間有個好出名o既猶太作家, 叫做 Philo of Alexandria, 佢對性o既觀點同呢位李主任一模一樣. 當講到摩西有幾偉大o既時候, Philo 就讚摩西話: "as to the pleasures of the organs below the stomach he paid no attention to them at all, except as far as the object of having legitimate children was concerned" (Vita Mosis, 1.28). 即是話, 摩西冇得頂, 因為佢除o左需要想生仔o個時之外, 佢唔會亦唔想有性行為. 同呢位李主任o既講法咪一樣囉. 嘩, 香港教育勁呀, 做個主任仔都要學貫中西. 好o野呀, 同中國傳統思想, "娶個女人過門就係為生仔," 非常吻合. 而且性呢味o野, 做完之後可能會令到人多用本來唔會用到o既紙巾或熱水清潔身體, 同現時 hit 爆o既環保意識相反. 而唔為生仔o既性行為又好多時會用到避孕套, 而呢 d 套唔能夠循環再用 gar mar, 你話性交又唔生仔真係幾冇陰質.

其實唔止呀, 依呢位李主任講法, 唔單止避孕o既性行為唔應該有, 連性衝動都唔應該有. 為o左避免學生任何出現性衝動o既可能性, 作為教師而出到呢招撕書, 大有古時中國一代明君秦始皇o個招"焚書坑儒"之風範, 真係愛學生o既好老師呀.

Bautch, "What Becomes of the Angels' 'Wives'?"

最近完全係 holiday feel, 無乜做o野動力. 不過其實我要開始努力準備做論文 d o野. 所以而家得閒就要睇下書睇下 journals.

Kelley Coblentz Bautch, "What Becomes of the Angels' 'Wives'? A Text-critical Study of 1 Enoch 19:2," JBL 125/4 (2006) 766-80.

呢個研究講o既係以諾一書 19.2 o既一個奇怪現像:希臘文抄本話 d 邪惡天使 d 老婆會變成 sirens, 傳說中善於迷惑人又或者係常常哭號o既怪物;而 Ge'ez 抄本中就話佢地會得到和平. 兩個完全相反o既結局! 原文係亞蘭文, 但係現有o既亞蘭文抄本中並無保存呢一段. 而呢個研究就係討論呢兩個抄本不同之處. 從上文下理, 睇下邊個比較似係接近原文.

Bautch 話, 其實兩個版本都有問題. 1)希臘文抄本 Panopolitanus 一向都o吾算可靠, 於其他地方都有加入一 d 傳說怪物, 令以諾一書o既故事更有趣, 睇落更 Greek. 所以佢加入 sirens 一 d 都o吾出奇. 而且, sirens o既亞蘭文 Vorlage 不外乎係 bat yaana 或 lilitin. 問題係 bat yaana o係 Second Temple 文獻中好少見, 而 lilitin 以眾數出現亦係奇怪. 2)"和平"亦係奇怪, 因為細看之下, Ge'ez 話 d 天使老婆們得到和平, 其實意思並不明顯.

所以, Bautch 話, 希臘文o既 sirens 係譯者自己創作;而 Ge'ez o既"和平"則係錯譯 SLM (如人人都聽過o既 shalom) o既一個 form. SLM 好多時都可解為"和平", 但如果係 Peil, 則解作"完結" (如死亡). 而 Bautch 就認為呢個就係原本o既 reading.

Wednesday 19 December 2007

德永英明: Vocalist 1, 2, 3





尋晚臨上床睏之前無無聊聊, 開個日本音樂節目睇, 點知突然聽到有個人唱歌好好聽, 一聽鍾情. 德永英明呢個名細細個就聽過, 因為以前開 d 譚詠麟 cd 聽, 成日見"作曲: 德永英明", 不過就未聽過佢把聲. 一向都冇興趣試聽, 因為日本上一代o個 d 男歌手好興"牛"起把聲唱歌, 點知o係個節目度, 呢個人一開聲就覺得有驚喜, 因為估唔到把聲咁輕柔, 沙沙地咁, 聽落好有 feel.

最近佢出過幾隻好正o既碟, 就係三集 vocalist 系列, 翻唱女仔舊歌. 當然好聽, 不過我覺得佢唱 live 更加有 feel. 我睇o個個節目中, 佢就係唱呢首歌:

Tuesday 18 December 2007

玩到尾o既 RPG (2):DQV



我本身並非勇者鬥惡龍擁護者, 因為我覺得呢個系列比較o吾著重故事. 不過凡事亦有例外, DQV 故事性好強, 而且故事同主角性格都非常吸引人, 足夠成為令人玩到尾o既動力, 係勇者系列中我o既最愛.

呢個 game 可以控制o既人物o吾多, 就係主角勇者同埋佢o既家人, 包括佢老豆, 老婆, 同埋一對仔女. 應該仲有其他, 但係太耐, 真係o吾記得. 呢 d 角色之中, 最重要o既就係主角本身, 你會同佢一齊經歷佢o既故事, 由故事開始佢只係嬰兒, 到佢童年變成孤兒, 到成長後變得強壯, 到後來認識老婆, 到被逼同家人分離, 變成人地口中o既傳說, 到最後重出生天, 同自己失散o既子女重聚. 一路發展落去, 會發覺呢個 game 好成功咁制造出一個好有說服力o既勇者, o吾係單單因為佢係被命運選中所以成為勇者, 佢實在係於苦難中成長. 最有意思係故事閞始, 成長後o既主角透過時光倒流, 鼓勵童年o既自己, "預言"話將來命途會好苦, 但係千萬不可放棄. 呢一段o係 game 中出現兩次, 第一次係你仲係童年o既時候, o個時只係諗, 呢條友 d 服飾咁鬼馬, 一定係主角o既將來;到第二次, 就係你作為成年人, 經歷過好多之後, 同童年o既自己講"不可放棄", 呢次就真係好有 feel, 我覺得係 RPG 歷史中最精彩o既一幕.

可惜近年勇者系列都再無一集有個咁魅力非凡o既主角, 真係可惜.

Monday 17 December 2007

Yale 免費舊約課程

一般o黎講, 免費o既o野都係得人鍾意. 頭先發現原來耶魯大學有個可以o係網上睇或聽o既免費課程, 係最淺o既舊約導論. 教授係 Christine Hayes. 我未聽過呢個名, 但係睇佢介紹, 係拉比文學o既名人, 難怪我唔識佢. 不過唔明點解拉比人教舊約o野; 乜耶魯冇正宗舊約人咩?

Anyway, 有興趣就去睇/聽下, 體驗下耶魯課程有乜特別 (或"冇"乜特別).

Sunday 16 December 2007

玩到尾o既 RPG (1):FFIV



自小我就鍾意玩 RPG, 因為我覺得 d 動作 game 不論幾精采, 都會好快玩厭, 但係如果一個有好故事o既 RPG, 我會一玩再玩, 只為再經歷佢o既故事. 所以到而家廿到 mun, 實在玩過好多 RPG, 但係只有少部份真係會玩到尾, 因為我對 RPG 要求好高, 故事角色o吾夠吸引的話, 我會缺少玩到尾o既動力.

第一個成功吸引我玩到最後, 後來亦重玩四次以上o既 RPG 係 FFIV. 我覺得角色同故事方面, FFIV 都好過好多人鍾意o既 FFVI, 因為 VI 人物太多, 而且後半爛尾, 令人失望. 先講人物, IV 中會用到o既人物個個都好有性格, 亦有自己完整o既故事背景. 不單止係背景, 最得人鍾意係角色o既發展. 好似主角咁, 佢由開始不分是非o既"黑"到後來知道自己做乜o既"白";綠髮召喚師由妹妹仔成長變成少女;時敵時友o既龍騎士;失憶o既魔法大王;去到後面, 會發覺連一直以來o既大敵"牛角佬"都有令人訝異o既背景同埋轉變. 而呢 d 角色走埋一齊, 佢地之間的確係有化學作用, 每次有人要加入你個團隊o個時, 都會覺得興奮;而有人要離開你個團隊時, 亦會覺得心 up. 對呢 d 角色o既喜愛亦係我玩到尾o既動力之一, 因為好想知道佢地之後會變成點, 而爆機畫面亦令人非常滿意, 見到自己好鍾意o既角色o既下場, 真係非常滿足.

故事簡單, 容易 follow, 但係中間有大量 cutscenes, 不斷有意料之外o既事發生, 非常吸引, 由地球玩到入地底世界再玩到去月球, 第一次玩o個時真係好驚訝.

o吾知幾時先出英文版o既 NDS FFIV, 非常期待. 呢個故事無論玩幾多次我都o吾厭.

Saturday 15 December 2007

FFIV Love Theme



呢隻碟正呀. 全碟四條 tracks, 全部都係 Final Fantasy IV 入面 Love Theme o既旋律. 配上歌詞, 由伊田惠美唱o個首歌都好好聽, 係 FF 系列中最好聽o既主題曲之一, 好聽過 FFXII 同 FFX-2 o個 d 爛歌以數十倍計. 另外 nds 版本o既 Love Theme 亦好聽, 好過超任原來o個 d 電子 do do 聲.

FFIV 係我最鍾意o既 RPG 之一, 而呢個旋律係主角 Cecil 同 Rosa 之間o既主題曲, 所以我一早就已經好鍾意呢個旋律, 所以而家見佢地主力勁谷呢首歌, 大有知音之感. 最意想不到係呢個旋律配上歌詞有人唱亦一樣好聽.

Wednesday 12 December 2007

後欄著火

頭先睇報紙先知原來我屋企後面o個間學校宿舍有人開片. 打完我都唔知 tim.

====================================
加國中港學生血鬥外籍生 2007年12月13日


【明報專訊】加拿大安大略省哈密爾頓市(Hamilton)一間私立高中寄宿學校,近日接連發生校園種族衝突,涉及中國大陸及香港留學生,上周六更爆發華人學生與其他族裔學生集體毆鬥,導致當地警方要派出防暴車到場平息。中國駐多倫多總領事館已對事件表示關注。據報道,部分宿舍學生擔心遭到報復,已離開學校到其他地方暫住。

部分宿生憂報復遷走

發生衝突的是加拿大哥倫比亞國際學院(Columbia International College of Canada,簡稱CIC)的學生。引爆衝突的前因,始於上周中有中國學生向校方投訴同房宿生的非洲裔朋友滋擾欺負,結果被毆打恐嚇,接覑又有香港留學生因小事與其他國籍的學生發生爭執被打,有非華裔學生更多次出言侮辱中國學生。

及至上周六晚,一班中國留學生在宿舍觀看NBA球賽轉播時,再與外籍學生爭執,有人拉起宿舍火警警報,大批華裔和其他族裔的學生聚集在一起,雙方積聚已久的怨憤終一發不可收拾。一名已畢業的王姓中國學生當時也在現場,他表示,火警警報當晚1時半左右被拉響,宿舍內很多學生都跑出來,估計中國學生約有60多人,其他族裔約20至30人,兩派人馬對峙。中國留學生手持五星紅旗,高唱國歌在宿舍外示威,抗議中國留學生被欺負,並與一些外籍學生打鬥。他說,在現場看到棍子、拳頭及多人追逐簔打的場面。10多輛警車在衝突後相繼抵達,當中包括防暴警車。

總領館關注

接覑的周一和周二,學生生活大致恢復正常。但有學生擔心被報復,已搬離宿舍到多倫多市暫住,亦有學生認為自身安全及遭到校方不公平對待,在網上計劃號召 CIC學生,集體前往中國駐多倫多總領館請願並尋求領事保護。該校一名中國留學生說,在該校就讀兩年間,多次有東西和錢被偷。雖然多次要求宿舍當局加強管理,但收效甚微。

哥倫比亞國際學院發表聲明,指事件由偷即食麵觸發,校方不會容忍種族主義和欺凌事件發生。總領事館僑務領事姜殿昌則表示重視事件,同時呼籲中國留學生保持克制。
====================================

再見吧, 德文!

頭先返學校, 又再收到一封信, 同上次一樣, 又係好消息, 係話比我知早幾個月做o個個德文考試過o左關, 所以我o吾使再讀德文 course, 而我基本上己經做晒所有論文以外o既o野, 所以下年一月開始, 我己經算係博士候選人, 嘩, o吾覺o吾覺, 原來己經去到咁近, 只差最後亦係最難一步.

==================================
The results of the French and German translations have now been returned to the office. This is to inform you that you have successfully completed the language requirement in German. The graded examination will be retained in the department.

Congratulations and best wishes for continued success in your programme.
==================================

Monday 10 December 2007

一千蚊獎學金

今日返學, 收到封信, 係學校通知我, 話比個一千蚊獎學金我, 叫做 The Abby Goldblatt Memorial Scholarship. 每年都會比一個出去, 比 Judaism 研究生. 但係其實我地學校而家只得三個讀 Judaism 博士生, 其中一個舊年己經得過獎, 今年到我, 下年就應該到另外個女仔, 咁就一人一年, 好似 TVB d 豬肉頒獎禮咁, 大團員結局, 人人有獎攞. 雖然一千蚊算少, 但係我都好感激學校咁比面, 等我 CV 又多少少o野寫.

===================================
The Abby Goldblatt Memorial Scholarships

To be awarded to a graduate student who demonstrates academic excellence in the study of Early Judaism. The award will be made by the School of Graduate Studies on the recommendation of the Chair of Religious Studies.
===================================

Saturday 8 December 2007

猶大福音書中的猶大: 係神定係鬼? (二)

反擊出現! 一樣登o係 NY Times o個度.

==============================
December 7, 2007
Letters
The Gospel of Judas: A Word From the Translators

To the Editor:

Re “Gospel Truth” (Op-Ed, Dec. 1), about the Gospel of Judas:

April D. DeConick speaks too confidently when she talks about our mistakes in translation. She knows better. The issues of translation she highlights are almost all discussed in the notes in the popular edition and critical edition of the Gospel of Judas, and the observation that Judas is the “thirteenth daimon” in the text is open to discussion and debate.

Professor DeConick’s additional insinuations of ulterior motives by her fellow scholars in the establishment of the Coptic text and the development of an appropriate translation are extremely disappointing and disturbing. She knows how we struggled carefully and honestly with this difficult text preserved in fragments.

Professor DeConick comes up with her interpretation of the Gospel of Judas by virtually ignoring all the positive things said about Judas in the text. In the end, Professor DeConick’s Judas recalls Brando in “On the Waterfront.” He coulda been a contenda, he coulda been somebody — if he just were not so demonic.

When the positive things said about Judas in the Gospel of Judas are given fair consideration, it may be said: Judas is still a contenda. Marvin Meyer

Orange, Calif., Dec. 4, 2007

The writer, one of the original editors and translators of the Gospel of Judas, is a professor of religious studies at Chapman University.



To the Editor:

When we became involved in the Gospel of Judas project, we assembled a team of scholars to examine, conserve, authenticate and translate the Coptic manuscript. The chief translator, Rodolphe Kasser, is one of the world’s leading Coptologists.

Assisting him were three other eminent Coptic scholars. We also assembled an advisory panel of nine leading scholars and religious authorities who reviewed the manuscript, advising on its importance and impact. Once we were certain of the document’s authenticity and had a consensus translation, we published it expeditiously and put the content on our Web site.

Virtually all issues April D. DeConick raises about translation choices are addressed in footnotes in both the popular and critical editions. People can disagree about certain words, but the entire document needs to be considered for an accurate reading of the text.

When we published, we encouraged respectful, global discourse. We invite Professor DeConick and other scholars to join us at the National Geographic Society to continue the public discussion.

Terry Garcia

Executive Vice President

Mission Programs

National Geographic Society

Washington, Dec. 4, 2007
==============================

Thursday 6 December 2007

考試

為免搞搞下唔記得, 要o係呢度寫低考試時間地點:

RS 2K03, Dec 14th, Fri., 4pm, IWC 1 (4)

黃之傑是歷史人物

壬辰,中書左丞、行江東道宣慰使囊嘉特言:「江南既平,兵民宜各置官屬,蒙古軍宜分屯大河南北,以餘丁編立部伍,絕其擄掠之患。分揀官僚,本以革阿哈瑪特濫設之弊,其將校立功者,例行沙汰,何以勸後!新附軍士,宜令行省賜之衣糧,毋使闕乏。」帝嘉納之。

征宋故相馬廷鸞、章鑒赴闕,不至。

張弘范以舟師由海道襲漳、潮、惠三州,李恆以步騎由梅嶺襲廣州。阿爾哈雅遣人招安撫使趙與珞及冉安國、黃之傑等於瓊州,不從,率兵御之。癸巳,瓊州民作亂,執與珞等降,與珞及安國、之傑皆死之。

~續資治通鑒

黃之傑是黨的好孩子

徐州空軍學院構建學員創新平臺紀實

2007年09月27日 13:28

  徐州空軍學院學員科研創新花開千樹:研究生李少如、黃之傑、陳義軍參研的3項成果,分獲軍隊科技進步一等獎;“十五”期間,先後有8名學員獲軍隊科技進步獎,30余名學員獲軍事理論成果獎;學員每年發表學術論文200余篇。
  
以部隊需要牽引科研創新

為提高學員科技創新能力,學院廣泛開展了學員科技創新活動。一時間,學員隊各類學習興趣小組、科研攻關小組如雨後春筍般成立了。

學院對學員科技創新情況進行專題調查,發現實際效果並不理想。學院及時叫停了一批與部隊資訊化建設聯繫不緊密的課題研究。由專業課教員幫助學員梳理整合研究課題,指定專家教授和學科帶頭人重點幫帶2-3名學員,吸引了更多的學員參與課題研究。與此同時,他們先後在新裝備部隊建立了6個科研創新基地,從部隊實踐中尋找科技創新課題。去年8月,42隊學員來源在某航空兵場站實習期間,發現飛機洞庫門動力裝置的自動化程度不高。他利用自己紮實的理論功底,成功地對這一裝備進行改造,並撰寫了學術論文《泡沫鋁在軍事中的應用》在核心期刊上發表。
  
讓學員積極參與課題研究

經過兩年艱苦攻關,《空軍機場油庫新型多功能偽裝材料研究》課題順利完成,申報獎項答辯在即。正在此時,課題組長出國考察,研究生學員黃之傑被推到了課題答辯的前臺。年僅26歲的黃之傑以紮實的理論功底和準確的表述,贏得評委的讚許,全票通過軍隊科技進步一等獎的評選。

黃之傑入校時成績優異,創新意識較強,該課題組組長費逸偉教授果斷地吸收他加入課題組。黃之傑讀研兩年期間,費教授先後12次帶他到部隊調研,使他的科技創新能力不斷得到提高,為此次順利通過答辯奠定了基礎。

為搭建學員創新的舞臺,學院各教學單位分別建立了科研創新活動指導中心,加強對學員科研活動的指導。空軍財務係學員段翔旺電腦編程水準較高,學院及時吸納他參與學院網路課程建設,段翔旺多次協助教員進行課題開發研究,並有多項成果獲獎。

構建本碩聯動創新平臺

完善學員創新機制,構建本碩聯動創新平臺,是該院創新育人模式的又一特點。學院要求每名本科學員在校期間至少發表一篇學術論文或參與一項課題研究,讀研究生時出科研學術成果。

根據本碩聯動育人模式,學院黨委調整人才培養方案,將提高學員的創新能力納入了人才培養整體規劃,先後研究出臺了《加強學員第二課堂活動計劃》、《學員科技創新和學術研究活動實施辦法》等一系列規章制度,對學員參與科研創新活動進行規範,激發了他們開展科技創新活動的積極性。

通過長期的努力,學員科技創新能力得到全面提高。在學院“學員科技創新活動”成果展示會上,學員研發的《救生迷彩服》等32項革新成果,受到有關專家的好評,6項科研成果被推薦申報軍隊科技進步獎。

責編:曹勁

Wednesday 5 December 2007

猶大福音書中的猶大: 係神定係鬼?

頭先o係 New York Times 度見到有篇好有趣o既文章. 作者係一個正式o既聖經學者, 佢話一路以來我地都讀錯o左猶大福音, 因為大家都話猶大福音中o既猶大係好人, 呢個亦係點解猶大福音得到咁多注目o既原因之一. 但係佢話, 細心研究之下, 發覺 National Geographic Society 出o既英文翻譯有幾個大錯處, 猶大福音其實對猶大o既描寫非常負面, 同新約四福音o既觀點相同, 冇乜特別.

我而家好多o野要做, 未有時間去睇下邊個先o岩, 不過呢個提議新鮮亦有趣.

=============================
December 1, 2007
Op-Ed Contributor
Gospel Truth
By APRIL D. DECONICK

AMID much publicity last year, the National Geographic Society announced that a lost 3rd-century religious text had been found, the Gospel of Judas Iscariot. The shocker: Judas didn’t betray Jesus. Instead, Jesus asked Judas, his most trusted and beloved disciple, to hand him over to be killed. Judas’s reward? Ascent to heaven and exaltation above the other disciples.

It was a great story. Unfortunately, after re-translating the society’s transcription of the Coptic text, I have found that the actual meaning is vastly different. While National Geographic’s translation supported the provocative interpretation of Judas as a hero, a more careful reading makes clear that Judas is not only no hero, he is a demon.

Several of the translation choices made by the society’s scholars fall well outside the commonly accepted practices in the field. For example, in one instance the National Geographic transcription refers to Judas as a “daimon,” which the society’s experts have translated as “spirit.” Actually, the universally accepted word for “spirit” is “pneuma ” — in Gnostic literature “daimon” is always taken to mean “demon.”

Likewise, Judas is not set apart “for” the holy generation, as the National Geographic translation says, he is separated “from” it. He does not receive the mysteries of the kingdom because “it is possible for him to go there.” He receives them because Jesus tells him that he can’t go there, and Jesus doesn’t want Judas to betray him out of ignorance. Jesus wants him informed, so that the demonic Judas can suffer all that he deserves.

Perhaps the most egregious mistake I found was a single alteration made to the original Coptic. According to the National Geographic translation, Judas’s ascent to the holy generation would be cursed. But it’s clear from the transcription that the scholars altered the Coptic original, which eliminated a negative from the original sentence. In fact, the original states that Judas will “not ascend to the holy generation.” To its credit, National Geographic has acknowledged this mistake, albeit far too late to change the public misconception.

So what does the Gospel of Judas really say? It says that Judas is a specific demon called the “Thirteenth.” In certain Gnostic traditions, this is the given name of the king of demons — an entity known as Ialdabaoth who lives in the 13th realm above the earth. Judas is his human alter ego, his undercover agent in the world. These Gnostics equated Ialdabaoth with the Hebrew Yahweh, whom they saw as a jealous and wrathful deity and an opponent of the supreme God whom Jesus came to earth to reveal.

Whoever wrote the Gospel of Judas was a harsh critic of mainstream Christianity and its rituals. Because Judas is a demon working for Ialdabaoth, the author believed, when Judas sacrifices Jesus he does so to the demons, not to the supreme God. This mocks mainstream Christians’ belief in the atoning value of Jesus’ death and in the effectiveness of the Eucharist.

How could these serious mistakes have been made? Were they genuine errors or was something more deliberate going on? This is the question of the hour, and I do not have a satisfactory answer.

......

April D. DeConick, a professor of Biblical studies at Rice University, is the author of “The Thirteenth Apostle: What the Gospel of Judas Really Says.”
=============================

Monday 3 December 2007

九龍黃毓民

明朝羅貫中o既三國演義第四十一回, "劉玄德攜民渡江 趙子龍單騎救主", 寫出一段常山趙子龍單騎殺入曹操百萬軍中o既經典情節, 係我細個o個時最鍾意o既小說情節, 已經翻讀過好多次. 諗唔到香港亦有個九龍黃毓民, 殺入o個班如狼似虎亦善於出手打人o既土共助選團中單挑葉劉, 真係好o野呀.

三國演義有首詩讚揚趙雲o既勇猛:

血染征袍透甲紅,當陽誰敢與爭鋒!
古來衝陣扶危主,只有常山趙子龍。

我又想寫寫:

汗染征袍濕汗衫,土共誰敢與爭鋒!
古來衝陣殺葉劉,只有九龍黃毓民。

=================================
葉劉淑儀拉票黃毓民現身抗議 (星島)
12月 02日 星期日 05:36PM

立法會港島區補選2日舉行,候選人葉劉淑儀與電台節目主持人蘇絲黃,傍晚在康山區拉票時,社民連線的黃毓民突然闖入助選團中間,向葉太遞交抗議傳單,引起一陣混亂。黃毓民離開後,葉劉淑儀繼續呼籲市民支持她。其餘7位候選人陳方安生、李永健、蔣志偉、柳玉成、凌尉雲、蕭思江、何來。
=================================

Saturday 1 December 2007

尼希米之牆?



希伯來大學o既 Eilat Mazar 話發現尼希米以前起o既牆o既遺址, 呢單係超新消息, 打後會陸續有多 d 其他學者o既反應, 到時就知 Eilat Mazar o既初步估量係咪準確.

以下係 The Jerusalem Post o既報導:

=================================
Nehemiah's wall uncovered
Etgar Lefkovits , THE JERUSALEM POST Nov. 28, 2007

The remnants of a wall from the time of the prophet Nehemiah have been uncovered in an archeological excavation in Jerusalem's ancient City of David, strengthening recent claims that King David's palace has been found at the site, an Israeli archeologist said Wednesday.

The section of the 2,500-year-old Nehemiah wall, located just outside the Dung Gate and the Old City walls facing the Mount of Olives, was dated by pottery found during a recent dig at the site, said Hebrew University archeologist Dr. Eilat Mazar.

The archeologist, who rose to international prominence for her recent excavation that may have uncovered the biblical palace of King David, was able to date the wall to Nehemiah as a result of a dig carried out underneath a nearby tower, which has been previously dated to the Hasmonean period, (142-37 BCE) but which now emerges was built centuries earlier.

As a result of the excavation, both the 30 meter section of the wall and a six-by-three-meter part of the previously uncovered tower have now been dated to the fifth century BCE based on the rich pottery found during the dig under the tower, she said.

Scores of bullae, arrowheads and seals from that period were also discovered during the excavation.
"This find opens a new chapter in the history of Jerusalem," Mazar said. "Until now, we have never had such an archeological wealth of finds from Nehemiah's period."

Nehemiah, who lived during the period when Judah was a province of the Persian Empire, arrived in Jerusalem as governor in 445 BCE with the permission of the Persian king, determined to rebuild and restore the desolate city after the destruction of the First Temple by the Babylonians a century earlier, in 586 BCE.

The Persians had conquered the Babylonian empire that had destroyed Jerusalem and taken most of the inhabitants of Judah into captivity in what is now modern Iraq.

The Bible relates that despite the resistance of hostile neighbors who had occupied the area around Jerusalem in the Jews' absence, the whole wall was completed in a speedy 52-day period.

The tower at the site lies on the back of the walls of the palace that Mazar uncovered at the site two years ago, indicating that the palace must have been built first and strengthening the claim that the site was indeed King David's palace, she said.

The three-year-old dig is being sponsored by the Shalem Center, a conservative Jerusalem research institute, where Mazar serves as a senior fellow, and the right-wing City of David Foundation which promotes Jewish settlement throughout east Jerusalem.
=================================