试析《哈姆莱特》与《赵氏孤儿》

通过对比,探讨英国戏剧大师莎士比亚的著名悲剧《哈姆莱特》和中国元代杂剧大师之一纪君祥的名作《赵氏孤儿》两大名剧的题材取向、剧情结构、剧中人物特征等方面的共性与差异。     

《哈姆莱特》浅论

莎士比亚的戏剧在全世界被公认为人类优秀文化遗产的重要组成部分。马克思恩格斯都对莎士比亚和他的戏剧创作作出了高度评价,认为莎士比亚是人类“最伟大的戏剧天才”之一。 通常认为,在莎士比亚的全部戏剧中,以悲剧成就最高。而莎氏的四大悲剧——《哈姆莱特》、《奥瑟罗》、《李尔王》和《麦克佩斯》——中,《哈姆莱特》(写于1601年)一向被评论家认为是莎氏最重要的作品。别林斯基称莎氏为“戏剧诗人之王”,而《哈姆莱特》则是莎氏“灿烂王冠上面的一颗最光辉的金刚钻”。 《哈姆莱特》一剧的基本情节取材于丹麦王子哈姆莱特     

谈莎士比亚戏剧中的《圣经》典故

莎士比亚在《亨利四世》、《威尼斯商人》、《哈姆莱特》中对《圣经》典故的援用,认为,莎剧深受《圣经》所体现的基督教文明的影响,对《圣经》典故的巧妙援用,对于增强莎剧戏剧情节的生动性、丰富性、人物个性化,使作品具有深邃的文化底蕴都起到了独特作用。     

略论《哈姆莱特》"宏观延宕"喻指主题的建构

通过“宏观延宕“的建构来隐喻性地指涉主题是戏剧《哈姆莱特》一大创作特色。本文就《哈姆莱特》中“宏观延宕”效果的具体建构进行了微观的探究,指出戏剧象征和戏剧双重冲突的渲染与戏剧象征和戏剧人物的衬托共同张扬了全剧的“延宕”性,深刻而又全面地强化了主题。     

论戏剧《哈姆莱特》主人公的悲剧

是典型的宗教悲剧。它的背景都设置在一个基督教的世界中。剧中人物说的语言充满宗教色彩，哈姆莱特更是言行一致，在整个复仇过程中，基督教义和《圣经》是他行动的准绳。他的命运也因此奠定了悲剧的基础。     

混沌中的残生——析《哈姆莱特》中的时代特征

《哈姆莱特》中,克劳狄斯与哈姆莱特的对立是该剧戏剧冲突的主线之一。本文认为混沌的时代导致了人性的扭曲,疯癫成了这个时代的表象,虚弱地表达着人们对社会状况的不满与无奈。     

“戏中戏”艺术的登峰造极之作——一试论皮兰德娄的怪诞剧《六个寻找作者的剧中人》；兼与莎士比亚之《哈姆莱特》比较

“戏中戏”是指一部剧作之中又套演该戏剧本事之外的其他戏剧故事、事件。它是剧作家笔下所运用的一种十分重要而独特的创作技巧与表现手法。章针对意大利当代名戏剧家皮兰德娄在其怪诞剧《六个寻找作的剧中人》里，运用“戏中戏”这一饶有趣味的问题，在与莎士比亚《哈姆莱特》比较的基础上予以初步探究。     

基督精神与曹禺戏剧的结构模式

基督教文化对曹禺的精神人格有着广泛的影响,这既体现在曹禺戏剧的创伤模式中,也体现在其戏剧的人物类型上,曹禺戏剧的创伤模式可分为：原罪意识与《雷雨》的创伤模式,世界末日情绪与《日出》的创作模式,受的教义与《原野》的创作模式,人性重构与《北京人》的创作模式,其戏剧的人物类型可分为：贪婪型、淫乱型、仇恨型、使徒型、市侩型、无辜型等,而其在其中均可见到基督教文化对曹禺的影响。     

人文主义者的悲剧与基督徒的悲剧 --亦论哈姆莱特的延宕

《哈姆莱特》是英国伟大的戏剧家莎士比亚最著名的悲剧。造成他悲剧的主要原因是他的延宕。哈姆莱特为什么要延宕，这在右外文学批语界争论和探索了几个世纪，但始终没有定论。从宗教的角度分析，可以说宗教思想导致哈姆莱特延宕的关键因素；基督教义和《圣经》思想是他行动的指南；宗教信仰在很大程度上引发和促进了他的悲剧结局。     

丹麦宫廷内的刀光剑影--《哈姆莱特》与《三十六计》的暗合

《哈姆莱特》是英国戏剧史上的一部扛鼎之作,《三十六计》是中国古代兵法园地里的一朵“奇葩”。文学与兵法看似毫不相干,但通过对《哈姆莱特》的分析,就不难发现其中暗合了许多用兵之计,这些计谋对组织戏剧的矛盾冲突,推动故事情节的发展,丰富人物的性格起到了重要的作用。《哈姆莱特》围绕王子的复仇,描写了丹麦宫廷内两派政治势力生与死的斗争,在这场斗争中,双方为占_据有利地位,使用兵法计谋来克敌制胜也就不足为奇了。源于历史生活真实,又高于历史生活真实的《哈姆莱特》持久的保持了魅力。     

基督教体系在中国乡村的认同世界建构——以宏村为个案

以宏村基督教堂建设中的资金筹措为出发点,精心构筑起了以“教堂、教民、教会”为元素的三维故事脉络.认为通过基督教仪式的浸润和信仰体认,教民在信仰世界中形成了对上帝的虔敬,这是动员教民的信仰约制,也是教会组织成功动员的砝码;此外,教会也在村庄公共事务和对外交流中塑造了认同的合法基础,从而从教民和教会两个行动主体的角度回答了基督教信仰与社会认同世界的建构问题.     

解读奥康纳短篇小说《好人难寻》的叙事视觉转换

弗兰纳里.奥康纳的短篇小说代表作《好人难寻》,通过描述老祖母一家外出游玩,不幸遇到"不合时宜的人"而惨遭杀害的简单故事,再现了基督教中原罪和救赎的深刻主题,而其杰出的叙事视角的转换,有限全知视角、第一人称视角和第三人称有限视角的恰当使用更是把作品推到一个新的高度,使《好人难寻》成为后人研究叙事学的良好典范。     

从《灰姑娘》与《叶限》的比较看两者宗教元素的差异

灰姑娘型故事是世界上流传最广的民间故事之一。1812年出版的《格林童话》中收录的《灰姑娘》,我国唐代段成式的《酉阳杂俎》中的《叶限》皆源于此故事,二者在情节上十分相似。但是在故事原型的传播过程中,由于故事叙述者生活环境、宗教信仰、民族个性等的不同,导致《灰姑娘》和《叶限》存在着种种细节的差异。而这些差异隐藏着基督教和佛教元素的差异。     

The Ministering Community as Context for Religious Education: A Case Study of St. Gabriel's Catholic Parish

Friendship renewal is offered as both content and context for Christian religious education. In the first section, four marks of genuine friendship are used to elaborate on the meaning of friendship: a shared story, embodied love and intimacy, committed reciprocity, and a shared vision that enables generativity. In the second section, it is suggested that friendship renewal provides an efficacious vehicle for renewing the life and mission of the church. Friendship enables bridges to be built across cultural divides and empowers the church to become a befriending community. In the final section, friendship renewal is discussed in relation to the what, why, where, and when questions regarding Christian religious education.     

Child studies, religion, and science: the life and work of head teacher Jens Olsen

Jens Olsen (1840–1911), head principal of the Danish town of Varde was in many ways typical for his time. He was an engaging teacher and school reformer. But he was also a Christian, a believer in the ideas of the Danish priest, N. F. S. Grundtvig. Last but not least, he was curious. His curiosity and interest in the nature of children brought him in contact with the Anglo-American movement of child study. This chapter tells the story of how child studies became his way of trying to bridge the gap between the Darwinian approach to the history of humanity and a Christian view.     

对传统文化的坚守与顺从:《廊桥遗梦》的另一种阐释

一千个读者,就有一千个哈姆雷特。对于《廊桥遗梦》里讲述的故事,不同的人会有不同的理解。从另一个视角来解读这个故事,它展现了美国人对婚姻、文化和传统的另一种态度:对婚姻的坚守,对文化、宗教教义的顺从,对传统文化的传承。     

KNOWING GOD: REVELATION AND THEOLOGICAL EDUCATION

The author describes a public vision and task for religious education and Christian religious education. Using personal experience and the insights of ethnographic research and congregational studies, the author describes how religious education is grounded in a community, its story, and its practices. He illustrates how religious education often conflicts with the education that occurs in public life, and raises questions about how individuals negotiate the differences and build a religious education that nurtures public life and public conversation.     

Scaling the Heights of Heaven: Sister M. Rosalia Walsh and the Use of Story in the Adaptive Way

The work of Sister M. Rosalia Walsh and the Mission Helpers of the Sacred Heart gave impetus to the reemergence of the use of story in catechetical materials designed and published in the United States during the first half of the twentieth century. Focused on catechetical needs of Catholic children who did not attend Catholic schools, The Mission Helpers' Adaptive Way method also systematically addressed the training of the catechists who would teach them. This article examines Sister M. Rosalia Walsh's contributions against the historical backdrop of the catechetical renewal movement that began in Europe in the late nineteenth century and made its way to the United States in the early decades of the twentieth century. It is in this transitional period that a wider use of story returns to Roman Catholic religious education following a centuries-long hiatus. Sister M. Rosalia Walsh was a pioneer in catechist training, bringing to light once again the power of the use of story in the Christian formation of children.     

印第安民族的声音——后殖民视阈下《权力》的解读

在小说《权力》中,当代印第安作家霍根将殖民话语的颠覆与印第安话语的重建通过阿玛的故事有机结合起来,一方面以后殖民的反话语策略讲述了阿玛对白人基督教文化的抵抗,另一方面则表现了印第安土著部落对自身话语权的重建,试图书写被殖民话语歪曲、抹杀的印第安文化,寻找印第安身份,恢复印第安民族应当拥有的地位和话语权。     

Bertolt Brecht's “prospectus of the Diderot society”

This essay suggests that power be conceived as a dialectic of “authorship” and “authority.” Interest in understanding the rhetorical power of sacred texts is blended with interest in explaining the cultural origins of Anglo‐American social order. Because it is inherently persuasive, and because it became the first principle of arguments for justifying hierarchy, the Biblical story of creation should be read as an archetype that circumscribes all possible power relationships in Judeo‐Christian cultures.