Techniques of Defamiliarization in Beloved

Toni Morrision’s Beloved earns a wide degree of recognition for its stylistic brilliance and psychological depth in American liter ature and it is discussed not only as a presentation of slavery,but also as motherhood.This paper,in the light of Shklovsky’s theory of defa miliarization,aims to exam the application of the techniques of defamiliarization in Beloved from the following two aspects:narrative point of view and language strategies.     

从爱情的角度谈《呼啸山庄》与《红楼梦》的共通之处

本文从故事发生的社会背景及人物的性格特点入手,对《呼啸山庄》中希斯克利夫与凯瑟琳的爱情及《红楼梦》中宝、黛的爱情进行比较,从而揭露了资本主义社会和封建主义社会所谓的文明对爱情、人性的摧残。     

古代小说“因爱离魂”母题的文化阐释

"因爱离魂"是古代小说创作的一个母题。这种母题的产生和流行,既与中国古代民族文化心理中的魂魄观念有着密切的关系,也与人类特有的爱情心理相契合。它以浪漫奇幻的方式叙写青年男女追求爱情的故事,折射出封建时代礼教伦常对人性的压抑,表现了作家对人性原欲的肯定和对女性婚姻状况的关注,有着丰富的文化蕴涵和审美价值。     

浅谈高中英语教学

城乡接合部学校学生来源不均．高中阶段英语教学中最大的阻力是两极分化,英语水平参差不齐。如何提高教学质量,使学生在高中阶段学有所获。是英语教学工作者必须重视的问题。本文从高中阶段英语学习两极分化的对策方面展开论述,以便有效地克服两极分化的现象．使英语教学收到事半功倍的效果．     

梁陈边塞诗试析

梁陈边塞诗与拟乐府的范围扩大和武将地位上升有密切关系。许多边塞诗有艳诗色彩,但仍以抒发豪情为主旋律。     

王静斋的遵经革俗和爱国爱教

王静斋生于天津,曾师从河北名阿訇海思福、马玉麟等。挂幛后,又曾在河北怀来县新保安村、大厂镇、安次县安育村清真寺传教并初试遵经革俗。他翻译伊斯兰教经典和著述,主编《伊光》报立论著文,把遵经革俗运动由护教扬教升华为抗日救国和弘扬民主,对抗日战争作出卓著贡献,深受全国人民爱戴。     

大学生恋爱价值观与其父母教养方式的相关性研究

目的——探讨大学生恋爱价值观与父母教养方式的相关关系;方法——采用父母教养方式问卷(EMBU)和大学生恋爱价值观问卷调查,并对结果进行相关分析;(1)父母教养方式中的父母亲情感的温暖、理解(FF1 MF1)与打学生恋爱价值观的情感性、婚姻性、消遣性有显著正相关;(2)父母亲的过度保护、过分干涉(FF3,FF6,MF2)与大学生恋爱价值观的功利性有显著正相关;(3)父母亲的惩罚、严厉(FF2,MF4)与大学生恋爱价值观的性爱性、情感性婚姻性都有显著负相关;(4)父母的拒绝否认(FF5,MF3)与大学生恋爱价值观的婚姻性有显著的负相关。结论——父母教养方式与大学生的恋爱价值观有一定相关,父母应该重视对子女的教养方式,帮助其形成积极良好的恋爱价值观。     

论琦君笔下女性的爱情婚姻

在台湾女作家琦君的创作中,涉及女性婚姻爱情的作品数量众多。琦君以女作家特有的细腻敏感表现了旧式婚恋中女性命运的不幸。与同时期的其他作家作品相比,琦君的表述较为宽容、淡定,以理性节制情感,在客观上形成一种哀而不伤,怨而不怒的独特风格。这与其自身的家庭环境、教育背景、宗教信仰不无关系。     

安娜与蘩漪悲剧原因之比较

托尔斯泰笔下的安娜与曹禺笔下的蘩漪以其震撼人心的爱情悲剧吸引着一代又一代读者。两者的悲剧命运既有惊人的相似性,又表现出显著的不同。他们在执着地追求幸福、爱情这一进程中,既面临社会、家庭的迫害,男性的背叛,亲情的牵挂,又受自身性格所局限。探讨两者悲剧命运的主客观原因,可以更清醒地认识两部伟大作品中女性爱情悲剧的深刻性。     

Decolonizing love: ambivalent love in contemporary (anti)sexual movements of Taiwan and South Korea*

ABSTRACT

This article problematizes the modern construction of “love” in colonial and contemporary Taiwan and South Korea through historicizing the concept from the nineteenth century to the present. The conception of modern love in East Asia emerged during the late nineteenth century that coincided with the beginnings of civilization and nation-building discourses advocating as a strong mediator for the reconfiguration of social and intimate relationships. In the case of colonial Taiwan and Korea, the colonial governments and intellectuals constantly pivoted on “exceptions” – obscene sex, indecent behavior or illegitimate subjects – to justify their political legitimacy/hegemony to love that prescribed a normative social relationship. Fully embraced by colonial Taiwan and Korea, this mechanism was extended to their postwar regimes; that is, love is celebrated and worshiped without the recognition of its underlying ideology of discrimination and exclusion. I coin the term “love unconscious” to characterize the colonial legacies of love in the contemporary social movements in Taiwan and South Korea. Furthermore I examine how both religious groups and LGBTQ activism were stuck in the “love unconscious” with two cases of contested love: the definition of love in the dictionary, and the rhetoric of love in (anti-)same-sex marriage movements. This article argues that Taiwan and South Korea's LGBTQ and marriage movements are based neither on Western discourses nor inspiration, but are instead driven by the reality and legacy of colonial history. To envisage the decolonization of love is to deconstruct the love unconscious and reconsider the history of colonial love.