“歌唱生命痛苦”的“浪漫骑士”——读海子《面朝大海 春暖花开》

关注海子其人其诗，我们不难发现海子作为赤子诗人的浪漫主义情怀和对生活理想的执着追求以及理想破灭后反抗绝望的勇气。通过分析《面朝大海春暖花开》一诗，我们感受到赤子诗人海子对理想生活状态的强烈追求和无限憧憬．也体会到理想破灭的海子内心痛苦的无声呼唤。     

Horton the elephant is a criminal: Using Dr. Seuss to teach social process,conflict, and labeling theory

It is fairly well known that Theodor Geisel (“Dr. Seuss”) often used art and storytelling as political and social commentary, but no one has attempted to interpret his work through the lens of sociological/criminological theory. This paper argues that several of his tales can be used as aids in teaching the basic principles of many sociological/criminological theories. The author analyzes several of his works and uses one, Horton Hears a Who to illustrate his subtle but powerful commentary on the creation and application of laws, the impact of social stratification, the pervasive and dangerous influence of social and political power derived from economic power, and the nature of crime, punishment, and rehabilitation. The author describes how to create a classroom exercise to teach theory using this particular Seuss story.     

Editor's Introduction,Part II

Feng Youlan, professor of philosophy at Beijing University, was born in 1895. He is twentieth-century China's foremost philosopher and historian of Chinese philosophy. The present translation is based on part of Feng's Sansong tang zixu (The Hall of Three Pines: A Preface), published by Sanlian shudian in 1984. The author has referred to this work as his "memoirs," but his own introduction explains that the book should also be taken as a preface to the writings of his entire lifetime.     

儒家思想对李时珍的影响

李时珍是世界公认的伟大的科学家。有人认为他之所以取得伟大的科学成就,成为医中之圣,就是因为他抛弃了科举之路,抛弃了儒学。本文则认为他虽然在23岁时抛弃了科举之路,但终其一生,都未抛弃儒学。他是儒家文化培养出来的医药学家,深受儒家思想的影响。他亦儒亦医,儒生医圣,二者得兼。最后,由李时珍联想到如何评价儒家对中国古代科技发展的影响的问题。     

原则、法律的概念与概念分析

20世纪70年代德沃金提出了“原则论题”,批评以哈特为代表的分析实证主义法律理论,此后展开了一系列极具意义的理论争论。德沃金的理论观点确实构成了对分析实证主义基本理论观点的严重冲击,但是这种冲击的力度一定程度上被他早期的“原则论题”所削弱,在理论发展的后期德沃金大体上放弃了“原则论题”,以意义论题、概念分析论题取而代之,更为清楚地厘清了他与分析实证主义法律理论的争点所在,而且表明这是一场不可回避的争论。     

Traversing the gap: Andrew Wright,John Hick and critical religious education

This paper discusses aspects of Andrew Wright's version of a liberal, critical religious education and his criticisms of some other views of modern religious education. This is attempted not by examining these ‘other views’ as such but by concentrating on the work of John Hick. The reason for this is that Wright, like Cooling (in his book A Christian Vision for State Education: Reflections on the Theology of Education) identifies Hick as a significant influence on forms of religious education to which he objects. In a number of his writings Wright identifies Hick's work as an example of universal theology informed by romanticism. This runs counter to a comprehensive reading of Hick, and to Hick's own account of his work. Hick, like Wright, is a critical realist but by identifying Hick as a romantic, Wright is in danger of not only polarising views on religious education but also closing down a debate to which Hick's work has much to contribute. The latter part of the paper illustrates how a nuanced understanding of Hick's religious pluralism can make a contribution to discussions about critical religious education.     

Religion, nature, science education and the epistemology of dialectics

In his article Scientists at Play in a Field of the Lord, David Long (2010) rightly challenges our presumptions of what science is and brings forth some of the disjunctures between science and deeply held American religious beliefs. Reading his narrative of the conflicts that he experienced on the opening day of the Creation Museum, I cannot help but reconsider what the epistemology of science is and science learning ought to be. Rather than science being taught as a prescribed, deterministic system of beliefs and procedures as it is often done, I suggest instead that it would be more appropriate to teach science as a way of thinking and making sense of dialectical processes in nature. Not as set of ultimate “truths”, but as understandings of processes themselves in the process of simultaneously becoming and being transformed.     

金地藏认同为地藏菩萨应化的根据、年代及意义

金地藏被认同为地藏菩萨化身不仅源于他的僧人形象,更在于他寂后的特种奇异现象。从现有资料分析,认同金地藏即是地藏菩萨化身及其道场在九华山之说,如果是发端于宋代,普遍认同于明朝,那么在清朝及民国就已稳固不可动摇了。这种认同的意义,使地藏菩萨成为中国佛教四大菩萨之一,使九华山成为中国佛教四大名山之一。     

前提、源泉、关键:邓小平理论形成的主观条件

邓小平作为第二代领导集体的核心 ,实现了马克思列宁主义同中国实际相结合的第二次历史性飞跃 ,创立了以他的名字命名的邓小平理论 ,这固然与客观历史条件有关 ,但也不能不说与他个人的经历、品格、气质、学问、胆识、智慧、才干、修养和经验等主观条件有密切关系。长期革命斗争中形成的政治影响力是邓小平理论形成的基本前提 ;三落三起的传奇经历是邓小平理论产生的源泉 ;高超的政治谋略与毛泽东对他的战友情结 ,是邓小平创造新理论、成就伟业的关键。     

This car seems to be alive – perspectives on the documentary, Plan F

Ed Marko redefines what it means to be not only an auto mechanic but also a person who is blind. At the age of 20 years, he lost his sight from a degenerative disease called infantile glaucoma. However, he has surpassed what we traditionally think of as the capabilities of blind people. Now in his late 60s, he was once a rehabilitation counsellor, but he also enjoyed working on cars. Then he decided to open his own shop, Community Car Care, in Columbus, Ohio. Plan F , a 27-minute documentary awarded the 2007 Oxford International Film Festival Award in cinematography and nominated for best short documentary at the Southern Winds Film Festival, takes us through a day in Ed's life as we watch him work on cars and interact with his partner Brad and his cat. Ed teaches us that one does not need to see to work on cars as he uses his fingers and tongue to manipulate bolts, nuts and bearings. The ways Ed navigates the auto shop demonstrate how he approaches life. If Plan A does not work, he moves on to Plan B. Flexibility and a sense of humour allow him to switch to a new plan when the first one does not work out. In this review of Plan F , we begin with summaries of the nine major scenes of the documentary, followed by reviews by a blind and a sighted person. The piece concludes with comments from the director.     

真诚的情感冷峻的审视--浅谈南豫见20世纪90年代中长篇小说的价值取向

南豫见20世纪90年代的小说创作处于高潮。他的作品中有一种割舍不了的乡土情结，这不仅仅是游子对故乡情感记忆的摭拾，更是一种价值意向的定性选择。同时，他不再追求故事情节的离奇生动，开始向人的情感世界和精神深层推进，着力通过命运展示心灵，并能从文化上关注生存，表现生活，实现对民生、对社会的关怀。洋溢在其作品中绚丽凝重的悲剧意蕴，体现了作家对生活积极介入的姿态、坚定的人文主义立场和不向任何异化力量低头、妥协、退让的意志品质。总之，真挚的激情贯注使他的作品具有了很强的感染力，而冷峻的批判与审视又使他的小说具有深层的穿透力和震撼人心的艺术冲击力。     

Dirac’s conception of the magnetic monopole, and its modern avatars

Conclusions Dirac’s philosophy of mathematical elegance led to his pioneering work on magnetic monopoles and inspired a large number of subsequent developments. It remains true that magnetic monopoles have never been detected, despite numerous attempts, but after all it was Dirac who once remarked, “It is more important to have beauty in one’s equations than to have them fit experiment”. One might therefore assume that he was more than satisfied with the impact of this work. This is not quite the case. Towards the end of his life, the complete lack of experimental evidence for magnetic monopoles began to weigh on him. In 1981, a year short of his 80th birthday, he was invited to Trieste for a conference to commemorate the 50th anniversary of his monopole paper. He declined the invitation due to the strain of travelling, but sent a letter of thanks to Abdus Salam, the Nobel Laureate and Director of the Centre at Trieste. In this letter, Dirac wrote: “I am inclined now to believe that monopoles do not exist. So many years have gone by without any encouragement from the experimental side.” Dirac passed away nearly two decades ago, but it remains to be determined who was right about monopoles: Dirac in 1931, or Dirac in 1981.     

我爱我师 更爱真理——对“日知世界史奖”的不同看法

日知先生从60年代初受部分苏联学者的影响,深陷"苏联学术窠臼"之中,不仅相信中国先秦时代也有民主政治,而且为之坚持和论证了一生,甚至越到晚年越是执迷,认为其民主政治程度比之西方古典民主政治不仅绝无愧色,而且还要丰富,还要典型。他的博学,无人堪比,他的坚持,精神可嘉,但他的论证,却问题多多。     

奔放、豪迈、巧夺天工--浅析苏轼《大江东去》

简要介绍了苏轼的生平和思想历程,重点突出其在磨难和贬谪中不失远大抱负和豪迈胸襟,及被贬黄州时游假赤壁,写真文章,表达对祖国壮丽河山的热爱和建功立业的志向。文章从欣赏的笔调指出其《大江东去》乃为突出其艺术成就,赞美其语言造诣登峰造极,表现手法不同凡响,怀古言志独辟蹊径。     

Immersion,Immigration, Immutability: Regimes of Learning and Politics of Labeling in Study Abroad

This article investigates how the use of the term immersion to describe one's experience abroad performatively interpellates individuals and reproduces power relations. A collaboration between an anthropologist (Doerr) and a study-abroad student (Suarez), it analyzes the student's interpretation of three types of experience he had in Spain: staying with his uncle, an immigrant from Colombia (his first month), studying abroad (his second month), and backpacking (his third month). Suarez described the experience of his second and third months, but not the first, as immersion. Drawing on Louis Althusser and Judith Butler, we argue that his calling a particular experience immersion (or not) defined the meaning of the act and settings, performatively interpellated people involved, and suggested the nature of Suarez's relationship to them. Also, comparing it with his interpretation of his immigrant parents' experience of assimilation in the United States, we analyze how these naming acts reproduce what we call regimes of learning that hierarchize learning experiences by the learners' background and contexts, and show the ways the game of immutability perpetuates relations of power through the performative use of apparently neutral yet loaded terms; we suggest how to avoid this.     

《子路、曾皙、冉有、公西华侍坐》考论

《子路、曾哲、冉有、公西华侍坐》中“侍坐”发生的时间与孔子“与点”的原因,一直以来是学术界争议颇多的两个问题。以“侍坐”发生的时间为切入点,考证“侍坐”不可能发生在孔子周游列国期间,也不可能发生在孔子晚年归鲁之后,具体当发生于孔子教育生涯前期的最后两年,即孔子四十八九岁时;并由此动态地把握孔子“与点”的原因,“胃然与点”是“与点叹己”与“与点与己”交融的复杂体验,是对曾点的关照,更是对自己生命的反思。最后,试图解决孔子“与点”这一文化史上的悬案,真正领悟本章的主旨。非“与点”,仅“各言其志”。     

一上高丘百不同:论选堂先生的哲理诗

饶宗颐教授是二十世纪诗词大家之一。其诗歌创作成就是多方面的。而数量庞大的哲理诗，则是其创作特色和创作成就之重要方面。其诗中之理，落想极高。其一，表现了诗人对宇宙人生的深刻感悟；其二，表现了诗人自足而独立的人格精神。他诗歌中洋溢着一种充盈自得、独立高迈之气象和自在从容、与道一体之境界，为唐宋诸公所未有，在二十世纪诗坛亦独标一格，给人带来全新的感受，极大地开拓的提升了传统诗词的境界。另外，选堂哲理诗之卓越成就，还反映在其高超的艺术表现上，自然触发，警策动人，是其艺术表现之突出特色。     

海蒂——拜伦笔下拜伦式的女英雄

拜伦是浪漫主义运动的倡导者和重要代表。创造了拜伦式的英雄是拜伦诗作的一个重要成就。拜伦的作品中,《堂磺》是在思想上和艺术上最成熟的。爱倩描写在这部长诗中起了重要的作用,其中,海蒂与堂磺的爱情是最亮丽的一笔。海蒂不仅美貌超群,而且敢爱敢恨,勇于牺牲,是拜伦式英雄的一个典型代表。通过对这个形象的分析可以更清晰地了解拜伦的精神情感。     

沈从文:理想的漂泊、追寻与失落

他是30年代最孤独的行者,创作中"人性"视角的选择在成就了他的同时也使他成了主流文人眼中的异类.对政治的无意忽略反而使他挖掘到了人性中较为深层的东西.无论是都市文明中人性的堕落,还是故乡生命的愚昧、无知,生命的辛酸在他的笔下娓娓道来却又触目惊心.都市本是他儿时梦,却不想梦醒时分理想在都市人性堕落的泥淖中陨落.回眸湘西,健康、优美又不悖乎人性的生命形式的追求,又在风中飘散.寻梦而来,追梦而去,失望中随手播下一丝希望,却又在无尽的失望中亲手解构了理想皈依的家园.     

浪漫与现实的交织 感性与理性的碰撞——浅谈刘革雨散文的思想内涵

报人职业的刘革雨富有责任和理性,但他心中还有一个文人的自我。作者在创作过程中现实与理想、工作与写作、文人与报人的矛盾始终存在,从而他的作品中,浪漫与现实交织,感性和理性碰撞,最终是现实和理性略占上风。