论《阿Q正传》的修辞艺术

《阿Q正传》是鲁迅小说中最负盛名的一篇,不仅在国内蜚声文坛,在世界也享有很高的声誉。在《阿Q正传》中,鲁迅独具匠心,采用了反讽与幽默相结合的诙谐手法,取得了板起面孔指责、说教所无法达到的良好效果。     

幽默荒诞中的忧患人生--浅谈李小海的童话世界

一般人看来，儿童学，特别是童话中少有沧桑的人生忧患。但在李小海笔下的童话世界中则既充满了浓厚的儿童情趣，又饱蘸着浓郁的忧患沧桑。     

Humility & Humiliation: The Transformation of Franciscan Humour,c.1210–1310

Humiliation and self-ridicule worked as surprisingly important tools of evangelical outreach in the first decades of the Franciscan Order (c.1210–50). According to early Franciscan texts such as the Assisi Compilation (c.1240s) and Jordan of Giano’s Chronica (c.1260), St Francis and his earliest followers sought to win supporters by stripping naked in public, mocking learned preachers and ludicrously imitating animals. Yet within a few decades of the founder’s death this type of humour had been erased from Franciscan texts. Chronicles now omitted references to Francis’s laughter, while humiliating behaviour came to be condemned by Franciscan preachers, chroniclers and theologians alike. From being a means of undermining dignity and reason, joking was now instead celebrated as a tool of upholding these very same values. Describing the nature of this shift, and contextualising it within the evolving institutional priorities of the Franciscans under the leadership of Bonaventure (d.1274), this article will complicate debates about the development of medieval humour, while also reflecting on laughter’s role as a means of resistance to the significant social and cultural upheavals of the 1200s.     

Club Identity/Class Identity: Negotiations of Popular Memory by Followers of the Australian Football League

A lot of the fun in contemporary sports talk relies on shared understandings about the culture of competitive sporting teams. The purpose of this paper is to explore how often humorous discourses are negotiated by sport fans as they narrate a sense of their own history and identity as followers of professional sports teams. This analysis draws on research conducted with followers of the Australian Football League (AFL), which included 21 life story interviews. As an oral historian, I was interested in how individuals negotiated popular ideas about Australian football in the ‘composition’ of their memories. This attention to the dynamic between the public and personal is described as a ‘popular memory approach’ to oral history. In this paper I explore the place of class in popular understandings about AFL club cultures. I argue that the role class plays in popular discourse around sporting club cultures is revealed more fully when we examine the ways in which individuals – in this case followers of AFL teams – make sense of it.     

Peculiaritiesin Austen’s Pride and Prejudice

In point of chronology, Jane Austen belongs to the age of Romanticism, but she would be placed with the realistic nov?elists because of her realism half a century later. Her sagacious perception and pr...     

让幽默为英语课堂添双翼

幽默融于英语教学之中,形成了教学幽默,它可以＂催发＂学习兴趣、＂催活＂课堂氛围、＂催生＂良好的性格。用幽默优化课堂教学,能收到意想不到的效果。     

《论语》半月刊"幽默"文化初探

20世纪30年代,《论语》半月刊在林语堂等人的努力下大力提倡幽默文化。其将中西幽默文化融于一体,试图构建本土化的幽默文化。这一方面是在政治高压环境中寻求表达批判性政见的安全渠道,另一方面又是在乱世中创造宣泄人生苦闷的娱乐场域。《论语》半月刊提倡的"幽默"在社会上一度引起了热烈的追捧,也招致了严厉的批评。这正反映出传统文人在国难深重、革命盛行的时代,向现代文人转变的尴尬和阵痛。该刊提倡幽默文化,既促进了中西文化交流,又在一定程度上反映出民国时期城市社会文化的曲折进展。     

实践的自由与美的范畴

人，作为个体的生存，从实践（以物质生产为中心）出发才逐步生成，而在实足走向创造的过程中，人们才不断达到一定的自由境界。正是人的实践－创造的自由使自然人化，人也人化，从而产生出人对现实的审美关系；这种审美关系体现对象之上就是美，而体现在人本身之上则是美感。人类的实践－创造的自由同样是一个历时性的过程和一个共时性的结构，因此，它不仅有不同的自由程度和不同的自由境界，而且还有自由，反自由，不自由，准自由等几个维度；与这些不同的自由给度相关便形成了美，丑，柔美，刚美，悲剧性，喜剧性，滑稽，幽默的相应的美的范畴，并形成各个美的范畴之间的过渡，转化，对应等关系，从而形成一个完整的美的范畴体系。     

Swedes Can’t Swear: Making Fun at a Multiethnic Secondary School

During the last decade, Sweden has witnessed a significant increase in public attention concerning the following interrelated linguistic phenomena: (a) a linguistic style labelled “Rinkeby Swedish,” (b) specific “Rinkeby Swedish words” that have been perceived as disparaging in Swedish public debate, and (c) a specific young male immigrant identity indexed by this linguistic style. Drawing on ethnographically collected data and naturally occurring talk in a multi-ethnic Swedish upper secondary school, this article examines a possible shift in language ideology, whereby tabooed words and urban youth styles are not dismissed by the school institution but are incorporated in teaching activities. Furthermore, it is argued that there are reasons to look for other interactional accomplishments than solely identity in the use of urban youth styles. The article shows how identity may be used as a resource in the construction of social hierarchies as well as interactional enjoyment among some male students.