Thousands of Nigerian Christians go on pilgrimages each year to Biblical sites in Jerusalem, Bethlehem and Nazareth. The journeys, often subsidised or coordinated by state governments, are a significant part of Nigeria's religious calendar.
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Scientists have tried to take on the middlemen themselves. They’ve founded open-access journals. They’ve published preprints. They’ve tried alternative ways of evaluating research. A few high-profile professors have publicly and dramatically sworn off all “luxury” outlets, and less-famous folks have followed suit: in 2012, over 10,000 researchers signed a pledge not to publish in any journals owned by Elsevier.
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“An Introduction to Lu Chi’s Wen Fu陆机文赋”登载在Studia Serica（华西协合大学中国文化研究所集刊）1950年9月号，中云：“In understanding his work, it is important for us to know what Lu Chi meant by the character wen文. Mr. Ch’ien Chung-shu钱锺书has rendered ‘Wen Fu’ into ‘A Prose-poem on Literature’ (Clark, The Prose-poetry of Su Tung-p’o, Foreword, p. xiv), which, I think, is the most natural and probably the best way of putting it. However, the moment we start to elucidate the character wen we find the term ‘literature’ far from an adequate interpretation. It is as vague and as ambiguous as the character wen itself, different definitions of which may fill a little volume. ... I think my translating ‘Wen Fu’ into ‘A Poem on Writing’ is probably nearer to the author’s intention than Mr. Ch’ien’s ‘A Prose-poem on Literature’.”是钱先生序Le Gros Clark Cyril Drummod（李高洁）所译《苏东坡赋》时译“文赋”为“A Prose-poem on Literature”也（亦见诸Philobiblon 1947年3月号钱先生评《玄览堂丛书》第二辑）。“Fu-poem”似不词。假使周汝昌“拜”看到《管锥编》的“迩来《文赋》，译为西语，彼土论师，亦颇徵引。然迻译者蒙昧无知，遂使引用者附会无稽，一则盲人瞎马，一则阳焰空花，于此篇既无足借重，复勿堪借明也”，准会心惊肉战。
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