“Beating is a sign of affection, cursing (骂)is a sign of love.” Many may not expect to hear the words of the old Chinese saying in these modern times—with parents wealthier and better educated than they have ever been—but experts say they still ring true.

    Today, it seems, Chinese parents are more likely to send their children to pre­college military academies in the United States in the hope that some tough love will pave the way to success.

    “Good education doesn't mean letting your children enjoy privileges, especially our boys.” said Song Wenming, an entrepreneur (企业家)in Jinhua' East China's Zhejiang province. “They should be raised in tough conditions to know what to fight for in the future.”

    In August, Song sent his 17­year­old son to Valley Forge Military Academy (VFMA) in Pennsylvania. And he is far from alone, even though it takes a lot of money—around $48,000 per year—to send a child to a strict military school.

    Statistics show that an increasing number of Chinese students have been registering with such academies .

    A few years ago, there were no Chinese students at Valley Forge. Today, there are 28.“All of the Chinese students at Valley Forge came from wealthy families; some of them were spoiled.” said Jennifer Myers, director of marketing and communications at the school.

    Song's only son, Song Siyu, had a rocky start during his first six weeks at the school. The teenager said he went to the school voluntarily but did not expect it to be as difficult.

    Now, three months later, he has perfected the art of taking a bath in 35 seconds, finishing a meal without looking at his food, and making his bed with precision. He can even take criticism, no matter how unreasonable.

    “The training is hard but I know it is good for self­development of individuals.” said Song Siyu. “The endless training and scolding are just ways to build up our character; they are not personal .”But his enthusiasm is not universal. Ten of the 13 Chinese students who joined the academy this year have transferred to other schools. But for those who stick with it, there is a reward for all the hard work.

    A girl became a volunteer in the activities of Deathbed Care, which meant visiting and taking care of a patient suffering from an incurable disease with days numbered.

    The girl was assigned to look after an old man suffering from cancer whose children lived abroad. Their living conditions were not satisfactory while the old man had a lot of savings. She was expected to comfort him and keep up his spirits.

    Every Saturday the girl came on time to keep him company, telling him stories. When he was having an intravenous drip (静脉滴注), she would help massage his arms. The doctor found the patient much improved mentally. The old man began to involve himself actively in the medical treatment and he seldom shouted at others.

    But something that happened made the doctor uneasy and puzzled. Each time the girl left, the old man would give her some money. The doctor did nothing to interfere (干涉), unwilling to offend the old man. A month later the old man showed evident signs of decline after suffering coma (昏迷) a few times.

    When rescued from the latest coma, the old man told the doctor his last wish, “I have deep sympathy for the girl. Will you be kind enough to help her finish her studies？”

    But the doctor knew that her family was well­off and she had no difficulty pursuing her studies.  Sometimes she even came to the hospital in her father's car.

    When the girl came at the weekend after the death of the old man, the doctor told her the bad news. She was very sad and burst into tears. Then she handed $ 500 to the doctor, saying, “The old man had all along thought I came to do the job because of poverty. He gave me money so that I could continue my schooling.” Now he got the answer to the puzzle. In the last period of his life, the old man found it a real pleasure to be able to help a girl badly in need.

    Forcing waiters and waitresses to survive on tips from customers rather than normal wages is a pointless, crude, and unique American custom that, in the past several years, a handful of progressive restaurant owners have attempted to do away with. Danny Meyer, CEO of Union Square Hospitality Group, is about to join their ranks and has announced that he plans to gradually stop tipping at the company's 13 restaurants.

    What, exactly, is wrong with tipping? As Brian Palmer has explained, more or less it's everything. To start, leaving a waiter's pay in the hands of customers has a feeling of classism (阶级歧视). And in theory, handing restaurant customers the power to tip is at least supposed to motivate better service. This fails in practice because humans turn out to be pretty arbitrary (随意的) about their tipping behavior. Research has shown that the amount diners tip has very little to do with their level of satisfaction. All of this doesn't encourage waiters and waitresses to do anything but turn over as many tables as possible.

    Tipping is also very unfair to kitchen staff. The law allows restaurants to divide tips between front-of-the-house workers like waiters, hosts, hostesses, and bartenders (调酒师), but not cooks. This creates a system in which the people serving the food in a restaurant can earn more than the people preparing it.

    One of the most fascinating parts of Meyer's move is that, unlike some restaurant owners who have taken an anti-tipping stand, he won't simply add a standard extra charge to diners' bills. Rather, Union Square Hospitality Group means to raise menu prices enough to fully cover the cost of a meal. If Meyer manages to move away from tipping at all without hurting his profits, it would almost certainly set the stage for others to follow suit.

    Anyone who cares about what schools and colleges teach and how their students learn will be interested in the memoir(回忆录)of Ralph W. Tyler, who is one of the most famous men in American education.

    Born in Chicago in 1902, brought up and schooled in Nebraska, the 19-year-old college graduate Ralph Tyler became hooked on teaching while teaching as a science teacher in South Dakota and changed his major from medicine to education.

    Graduate work at the University of Chicago found him connected with honorable educators Charles Judd and W. W. Charters, whose ideas of teaching and testing had an effect on his later work. In 1927, he became a teacher of Ohio State University where he further developed a new method of testing.

    Tyler became well-known nationally in 1938, when he carried his work with the Eight-Year Study from Ohio State University to the University of Chicago at the invitation of Robert Hutchins.

    Tyler was the first director of the Center for Advanced Study in the Behavioral Sciences at Stanford, a position he held for fourteen years. There, he firmly believed that researchers should be free to seek an independent(独立的)spirit in their work.

    Although Tyler officially retired in 1967, he never actually retired. He served on a long list of educational organizations in the United States and abroad. Even in his 80s he traveled across the country to advise teachers and management people on how to set objectives(目标)that develop the best teaching and learning within their schools.

It was a typical weekend for Mitch White and his friends. They were out celebrating a bachelor party, sailing the peaceful waters of the Minnesota River. They never expected that this single party would transform from a relaxed canoe trip into a painful rescue mission. With the sun setting, an unexpected bark changed everything.

Led by Mitch White, the soon-to-be-married man, they searched for the source of the sound along the banks of the river. Suddenly, a weak cry for help came from the mud. They were surprised to find that the head of a 13-year-old St. Bernard named Ed was barely visible in the thick mud. Mitch said, "The dog wasn't moving on its own, so we should feed it and give it water. " The dog looked like i had used all its strength.

The men took up their oars（桨） and began digging, their festive mood giving way to a focused rescue mission. It took them more than half an hour to free the trapped dog as it was already breathing very feebly after possibly being trapped for 24 hours. When they got the poor fellow out of the mud, he couldn't walk, so they carried him back to the house. Back home with his owner, George Niskanen, Ed began his slow restoration-a happy ending to a dangerous adventure. George was thankful to the bachelor party heroes.

Now, the people of Carver, Minnesota, have new heroes to cheer for. Indeed, this incredible act of bravery and compassion redefined the meaning of a bachelor party. It became a heroic tale of humanity, friendship, and the instinct（本能）to do what's right.

Can you imagine there being a community where boys and girls growing up together can finally speak different languages? In Ubang Nigeria, it really happens. It's not exactly clear what percentage of the words in the men's and women's languages are different, but there are enough examples to make sentences sound different when spoken by the opposite sex. For "clothing", men use the word "nki", while women say "ariga"; "kitchi" means tree for men, while women say "okweng". These are not just some slight pronunciation differences, but totally different words. "It's almost like two different lexicons (词汇集)," a language expert, Chi Chi Undle said. "There are a lot of words that men and women share in common, but there are others which are totally different depending on your sex. They don't sound alike, and don't have the same letters. They are completely different words."

Interestingly, both men and women are able to understand each other perfectly in Ubang, as both boys and girls grow up around their parents and get to learn both languages, but by the age of 10, boys are expected to speak in the male tongue. It seems that there is a stage the male will reach and he discovers he is not using the rightful language. When he starts speaking the men's language, you know the maturity is coming into him.

No one really knows how or why the double-language tradition of Ubang began. Chi Chi Undie believes the two languages are the result of a "double-sex culture" where men and women operate in two separate spheres (范围) and live in separate worlds that rarely come together. However, she admits this is a weak theory, as the double-sex culture is present in many parts of Africa, where there are no different languages for men and women.

Today, with English words constantly entering the lexicon of young Nigerians, Ubang's two languages are in danger of being lost forever. Worse still, neither the male nor female language is written down, so they both rely on young people passing them down to the next generation.