Karen the nerd

 
最近喉嚨很不酥湖，因為為了玩遊戲控制場面每天都在嘶吼，
不過，還是要玩~~~

 
Longman "Here we go!" 系列第7冊第5單元為Let's go shopping!

早在半年前我就已經知道自己將擔任小艾同學的伴娘，

我最親愛的小艾同學昨日終於完成了人生中最重要的一件事。

自上週六下午起馬不停蹄的在趕作業和製作報告，
六天以來完成事項：
1. The Hours中英譯本討論

What is so-called "paradigm shift"?
Info found on the Wikipedia:
http://en.wikipedia.org/wiki/Paradigm_shift
Paradigm shift, sometimes known as extraordinary science or revolutionary science, is the term first used by Thomas Kuhn in his influential 1962 book The Structure of Scientific Revolutions to describe a change in basic assumptions within the ruling theory of science. It is in contrast to his idea of normal science.
It has since become widely applied to many other realms of human experience as well even though Kuhn himself restricted the use of the term to the hard sciences. According to Kuhn, "A paradigm is what members of a scientific community, and they alone, share.” (The Essential Tension, 1997). Unlike a normal scientist, Kuhn held, “a student in the humanities has constantly before him a number of competing and incommensurable solutions to these problems, solutions that he must ultimately examine for himself.” (The Structure of Scientific Revolutions). A scientist, however, once a paradigm shift is complete, is not allowed the luxury, for example, of positing the possibility that miasma causes the flu or that ether carries light in the same way that a critic in the Humanities can choose to adopt a 19th century theory of poetics, for instance, or select Marxism as an explanation of economic behaviour. Thus, paradigms, in the sense that Kuhn used them, do not exist in Humanities or social sciences. Nonetheless, the term has been adopted since the 1960s and applied in non-scientific contexts.
An epistemological paradigm shift was called a scientific revolution by epistemologist and historian of science Thomas Kuhn in his book The Structure of Scientific Revolutions.
A scientific revolution occurs, according to Kuhn, when scientists encounter anomalies which cannot be explained by the universally accepted paradigm within which scientific progress has thereto been made. The paradigm, in Kuhn's view, is not simply the current theory, but the entire worldview in which it exists, and all of the implications which come with it. There are anomalies for all paradigms, Kuhn maintained, that are brushed away as acceptable levels of error, or simply ignored and not dealt with (a principal argument Kuhn uses to reject Karl Popper's model of falsifiability as the key force involved in scientific change). Rather, according to Kuhn, anomalies have various levels of significance to the practitioners of science at the time. To put it in the context of early 20th century physics, some scientists found the problems with calculating Mercury's perihelion more troubling than the Michelson-Morley experiment results, and some the other way around. Kuhn's model of scientific change differs here, and in many places, from that of the logical positivists in that it puts an enhanced emphasis on the individual humans involved as scientists, rather than abstracting science into a purely logical or philosophical venture.
When enough significant anomalies have accrued against a current paradigm, the scientific discipline is thrown into a state of crisis, according to Kuhn. During this crisis, new ideas, perhaps ones previously discarded, are tried. Eventually a new paradigm is formed, which gains its own new followers, and an intellectual "battle" takes place between the followers of the new paradigm and the hold-outs of the old paradigm. Again, for early 20th century physics, the transition between the Maxwellian electromagnetic worldview and the Einsteinian Relativistic worldview was neither instantaneous nor calm, and instead involved a protracted set of "attacks," both with empirical data as well as rhetorical or philosophical arguments, by both sides, with the Einsteinian theory winning out in the long-run. Again, the weighing of evidence and importance of new data was fit through the human sieve: some scientists found the simplicity of Einstein's equations to be most compelling, while some found them more complicated than the notion of Maxwell's aether which they banished. Some found Eddington's photographs of light bending around the sun to be compelling, some questioned their accuracy and meaning. Sometimes the convincing force is just time itself and the human toll it takes, Kuhn said, using a quote from Max Planck: "a new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is familiar with it."
After a given discipline has changed from one paradigm to another, this is called, in Kuhn's terminology, a scientific revolution or a paradigm shift. It is often this final conclusion, the result of the long process, that is meant when the term paradigm shift is used colloquially: simply the (often radical) change of worldview, without reference to the specificities of Kuhn's historical argument.

《原譯文》p.20
一九九五年, 當我的著手撰寫一篇有關科學的未成熟性(Prematurity in Science)的論文, 我援引許多例子來說明當氣候未成熟時，許多先知是被忽略了，在其中，我引用了高德伯的遞變理論。一九六九年，高德伯第一次提出這個理論時，他的指導教授盧瑞亞認為是不可能的，但是過去十年來，

因為本次報告主題的關係，
讓我有機會把另一本在書架上閒置了好一陣子的A Room of One's Own《一個人的房間》拿下來，它是二十世紀初因憂鬱症纏身而隕落的女性文豪Virginia Woolf維吉尼雅‧吳爾芙的作品，事實上，它不是Virginia Woolf本人親手寫下的書，而是她在英國兩間女子學院演講《婦女與小說》的兩篇講詞所集結而成的文本；裡頭字字句句可感受到吳爾芙對當下社會男女性的不平權，以及長久以來女性所遭受的社會輿論，和女性在文壇上所承受的壓力。

話說凱倫老師我在初踏入教育界之時，
有著美工道具小妹的名號，
實習那一年，幾乎每堂試敎都可以變出奇怪的道具，

昨日，在認知科學作品評析的課堂上，教授對同學們做了一個簡單的潛意識測驗，
進行的方式分為三個步驟：
1. 闔上眼，聆聽一首曲子，想像自己在沙漠中，你看見了什麼?