Have you ever run into a careless cell phone user on the street? Perhaps they were busy talking, texting or checking updates on WeChat without looking at what was going on around them. As the number of this new “species” of human has kept rising, they have been given a new name—phubbers（低头族）.

    Recently, a cartoon created by students from China Central Academy of Fine Arts put this group of people under the spotlight. In the short film, phubbers with various social identities(身份) bury themselves in their phones. A doctor plays with his cell phone while letting his patient die, a pretty woman takes selfie in front of a car accident site, and a father loses his child without knowing about it while using his mobile phone. A chain of similar events eventually leads to the destruction of the world.

    Although the ending sounds overstated, the damage phubbing can bring is real.

    Your health is the first to bear the effect and result of it. “Constantly bending your head to check your cell phone could damage your neck,” Guangming Daily quoted doctors as saying. “the neck is like a rope that breaks after long-term stretching.” Also, staring at cell phones for long periods of time will damage your eyesight gradually, according to the report.

    But that's not all. Being a phubber could also damage your social skills and drive you away from your friends and family. At reunions with family or friends, many people tend to stick to their cell phones while others are chatting happily with each other and this creates a strange atmosphere, Qilu Evening News reported.

    It can also cost you your life. There have been lots of reports on phubbers who fell to their death, suffered accidents, and were robbed of their cell phones in broad daylight.

    As a Fulbright（富布莱特法案基金）scholar at Yale, I wanted very much to get some individual help from some famous professors, but their office-hours were only once a week and there were always students waiting outside. At first, I was too polite to get their help. Then I realized that Chinese politeness does not work in this society. I needed to be aggressive to get what I wanted. I also noticed that Chinese students or Asian students were very polite in class while American students often interrupted the professor, asking questions and dominating the discussion. The Chinese students were not as aggressive as American students.

    I was impressed by the role of the professor in the class. The professor didn't act as an authority, giving final conclusions, but as a researcher looking for answers to questions together with the students. One linguistic feature of his interacting with his students was that he used many modal verbs-far more than I did in Beiwai. When answering questions, he usually said: “this is my personal opinion and it could be wrong. It would be a good idea if you could read the book I mentioned the other day.” Or,“ You may find the book I recommended helpful.” Or,“You could be right, but you might find this point of view also interesting.” When making comments on students' performances, the professor usually said:” It might have been much clearer if you had taken in some of the ideas we discussed earlier this semester.”

    In China, authorities are always supposed to give wise decisions and correct directions. Therefore students always expect the professor to give an answer to the question. I still remember how annoyed they were when foreign teachers did not provide such an answer. Their expectations from authorities are much higher than those of American students. Once the Chinese students got the answer, they were sure about it. That is why they make far more certain statement than American students. That is why Chinese students find it difficult to use modal verbs because the function of modal verbs is to provide room for negotiation and different ideas.

    When John was growing up, other kids felt sorry for him. His parents always had him weeding the garden, carrying out the garbage and delivering newspapers. But when John reached adulthood, he was better off than his childhood playmates. He had more job satisfaction, a better marriage and was healthier. Most of all, he was happier. Far happier.

    These are the findings of a 40-year study that followed the lives of 456 teenage boys from Boston. The study showed that those who had worked as boys enjoyed happier and more productive lives than those who had not. "Boys who worked in the home or community gained competence（能力）and came to feel they were worthwhile members of society, " said George Vaillant, the psychologist（心理学家）who made the discovery. "And because they felt good about themselves, others felt good about them."

    Vaillant's study followed these males in great detail. Interviews were repeated at ages 25, 31and 47. Under Vaillant, the researchers compared the men's mental-health scores with their boyhood-activity scores. Points were awarded for part-time jobs, housework, effort in school, and ability to deal with problems.

    The link between what the men had done as boys and how they turned out as adults was surprisingly sharp. Those who had done the most boyhood activities were twice as likely to have warm relations with a wide variety of people, five times as likely to be well paid and 16 times less likely to have been unemployed. The researchers also found that IQ and family social and economic class made no real difference in how the boys turned out.

    Working—at any age—is important. Childhood activities help a child develop responsibility, independence, confidence and competence—the underpinnings（基础）of emotional health. They also help him understand that people must cooperate and work toward common goals. The most competent adults are those who know how to do this. Yet work isn't everything. As Tolstoy once said, "One can live magnificently in this world if one knows how to work and how to love, to work for the person one loves and to love one's work."

    Each applicant to Harvard College is considered with great care. We consider each applicant to Harvard College as a whole person, and put enormous care into evaluating every application. We hope you will explore the information in this section to understand what we look for in our admissions process.

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    We seek promising students who will contribute to the Harvard community during their college years, and to society throughout their lives. While academic accomplishment is the basic requirement, the Admission Committee considers many other factors—strong personal qualities, special talents or excellences of all kinds, perspectives formed by unusual personal circumstances, and the ability to take advantage of available resources and opportunities.

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With more recognition than Halloween and less than Christmas, Valentine's Day as an imported festival faces a dangerous situation in China, where it's caught between forces of tradition and fashion. Valentine's Day has a natural enemy in China. And it is not the Chinese equivalent, which falls on the seventh day of the seventh month on the lunar calendar, usually around half a year away from Feb. 14. It is the Spring Festival, also known as the Chinese New Year, that will influence the Feast of Saint Valentine.

The real disagreement between East and West probably took place over a century ago, when China's door was forced open by Western powers and Chinese scholars supported westernization as a means to strengthen our nation's ability to compete.

The introduction of the solar calendar and Western measurements was both an acknowledgment of their influence and an effort to be accepted by the world order.

For a full century, we have had two systems running in parallel. When it comes to the eventual outcome, practicality usually beats all other concerns. Laws can help, such as the three traditional festivals of Tomb Sweeping, Dragon Boat and Mid­Autumn gaining legal status in 2008 and giving every Chinese citizen a day off, but laws cannot push what people have no feelings for. So, the celebration or boycott of imported holidays or homegrown ones should be no cause for worry. If they are irrelevant, no social media will change the public's mind; and if they are accepted, there must be a need which they happen to satisfy.

Since we have no global Qin Shihuang to force one system on every country, we can always rely on a dual (双重的) approach by which we share with the outside world on the one hand but preserve our own ways of life on the other.