康拉德他者形象建构的艺术特征——以《黑暗的心》的非洲形象建构为例

近年来随着后殖民理论的引入,国内学者对康拉德与殖民主义的批评呈现出两种针锋相对的观点——有的批评家认为康拉德是彻头彻尾的殖民主义者,有的则坚持康拉德是对帝国主义持反对态度的人道主义者。在此背景下,本文尝试以康拉德的小说《黑暗的心》中对非洲形象的建构为例,通过分析和论述康拉德小说他者形象建构的艺术特征,从而探讨这些争议背后的深层原因以及康拉德小说的他者形象建构意义。     

论英国伦敦会传教士艾约瑟与中西科技交流

如何处理基督教文化和儒教文化两大异质文化,成为19世纪中西文化交流中颇为复杂的问题。外国传教士对待中西文化的态度趋于两极。以利玛窦为代表的一些人为了减少传教的阻力,有认同儒学的倾向;另有些人以＂文明和优等民族的代表＂自居而无视中国文化;英国伦敦会传教士艾约瑟则提出＂中学西源说＂。     

论英国伦敦会传教士艾约瑟与中国女子教育

西方传教士重视女子教育,开办女子学校,开了女子学校教育的先河,在一定程度上冲击了中国传统礼教对女子的束缚。文章在研究艾约瑟的著作和国内外众多学者的相关研究资料基础上。阐述了教会女子教育在华的发展概况及艾约瑟支持中国女子教育的一些观点和行为。并分析了其对中国女子教育产生的影响。     

Ethical Concern in Joseph Heller’s Catch-22

In Catch-22, Joseph Heller shows his ethical concern behind absurdity, which is manifested from his attitude toward individualism and utilitarianism, religious belief, sexual promiscuity, interpersonal...     

Exposure to the eyes of God: monitorial schools and Evangelicals in early nineteenth‐century England

Through a close analysis of the links between nineteenth‐century Protestant missionary thought and the British and Foreign School Society (BFSS) this article suggests that to distinguish Enlightenment educational and social reform from evangelism is mistaken. Emblematic of the social reform projects which emerged in England as responses to the challenges of the French Revolution and rapid urbanisation, the BFSS was the outgrowth of Joseph Lancaster’s efforts at spreading the method of education he pioneered, the monitorial system, throughout the British Isles and, ultimately, the world. Despite the strong association between the BFSS and various utilitarian thinkers, evangelicals of late‐eighteenth and early‐nineteenth‐century England came to view the Society and the monitorial system as means by which to integrate all the peoples of the world into the Lord’s dominion. Becoming part of that dominion entailed subjecting oneself to constant moral scrutiny, and monitorial schools were regarded as a means by which to ensure such self‐examination. In short, missionaries seized upon monitorial schools because their aims were parallel to those of educational reformers in the metropole. Where home reformers aimed at the normalisation of the body of English political subjects, the development of the English social body, missionary reformers aimed at the normalisation of the body of God’s children.     

Re-Animating Joseph Beuys' “Social Sculpture”: Artistic Interventions and the Occupy Movement

Since making its presence felt in September 2011, the Occupy movement has drawn upon aesthetic-affective techniques and cooperative structures developed in socially engaged art practices from the mid-twentieth century onwards—such as Joseph Beuys' notion of “social sculpture”—as resources for producing new social compositions. These practices extend the concept of art into a social plastic form that reshapes and re-forms our subjectivities, the way we communicate, our social structures and by extension, the world we inhabit. At the same time, before the mass evictions of Occupy took place across North America, the movement placed a heavy emphasis on visibility and space. Its short-term strategies and successes were largely owed to the seizing of a particularly opportune moment in a highly visible space that provided a symbolic frame for “Occupy Wall Street as event.” This paper explores the possibility that the eviction of Occupy from its encampments was not the disaster bemoaned by many of its participants—or the failure celebrated by its detractors—but a renewed opportunity for social composition.     

试析英国伦敦会传教士艾约瑟的经济理论及其对中国社会的影响

鸦片战争后,西方国家在对中国进行军事、政治侵略的同时,也在积极传播西方的思想文化,近代西方经济学由此开始在中国广为传播。来华英国传教士艾约瑟对西方经济理论进行了完整的介绍,在此基础上,他时中国的经济现状进行了系统地分析和研究,对中国社会产生了重要影响。     

解读黑色幽默与《第二十二条军规》

"黑色幽默"是20世纪60年代风行于美国的一种文学流派,约塞夫.海勒的《第二十二条军规》是黑色幽默的经典代表作,以夸张、超现实的手法,成功地运用黑色幽默深刻地批判了美国社会的腐朽和黑暗,堪称世界文学史上的一部经典之作。     

论《第二十二军规》中陌生化手法的巧妙运用

本文从奇字"catch",悖论手法和漫画式人物三方面分析《第二十二条军规》中陌生化手法的巧妙运用。从而为作品的进一步研究提供新的审美视角。     

试论《黑暗的心》中环境的象征意义

揭示约瑟夫.康拉德著名短篇小说《黑暗的心》中环境的象征意义,分析小说中运用的象征主义的创作手法在深化和丰富小说主题、思想内涵及意蕴方面的重要作用,肯定了该作品在文学史上的地位。