《雷雨》人物对话研究

戏剧《雷雨》中有大量的人物对话,在刻画人物性格,表现人物内心世界,推进戏剧冲突方面起到了关键作用。文章主要以周萍为主线,考察他同繁漪、鲁侍萍的对话,对戏中人物对话进行审美分析。     

翻译美学视阈下《瓦尔登湖》徐迟译本评介

《瓦尔登湖》（Walden）是亨利·大卫·梭罗（Henry David Thoreau）经典文学作品，已经成为美国文学宝库中的经典之作。中国译者徐迟首先将其译入国内，译名为《瓦尔登湖》。此后不断出现译者和译本，《瓦尔登湖》一度重译，频繁出版。进入21世纪以来，我国出现了重译《瓦尔登湖》的热潮，这也引起了学术界和翻译界对《瓦尔登湖》汉译本的关注。通过将徐迟译本作为研究对象，从翻译美学新视角切入，对《瓦尔登湖》译文之美进行解构，分析其中作为变量的美学因子，以期为研究《瓦尔登湖》做出一点贡献。     

Reclaiming the aesthetic of women: de-colonizing land ownership

ABSTRACT

This paper engages with the study of the aesthetic as an embodied form and offers a critique of the study of value and commodification that emerges in the global spatial imagination. I explore the neglected interrelationship between cultural-spatial reconstruction and land ownership as a sign of livelihood by way of a critique of development and through an investigation of the multiple traces of colonialism in Indonesia in contemporary times, after the massacres. First, land is taken from communities to be used for state and corporate industrialization, and then aesthetic acts of resistance and remembrance by members of these communities, via artistic productions and protest, are commoditized as touristic attractions by the state as a form of nationalism and fetishism of the indigenous, and by corporations as a form of corporate cultural responsibility. This new method of capitalist inclusion of the survivor in a globalized project of aestheticizing space is a neoliberal tactic in which the commoditized reappearance of the aesthetic creations of the marginalized is not, in fact, a sign of inclusion but rather of further displacement. My study follows the focus of this special issue to analyse cultural production within the complexity of multiple and converging colonial forms in historical and contemporary contexts considering the relationality, contradictions and incommensurabilities generated within converging structures of colonial and racialized violence. I locate the ways in which artistic projects within this schema may be used as acts of resistance but also possibly co-optation/ domination. Aesthetic creations intended as means of archiving may also bring insurrections into the paradigm of globalization and to its attention. This paper is an attempt to look at how the creative urge negates and also creates the possibility of resistance, inviting us to urgently rethink aesthetic projects and their representation through a genealogy of global participation.     

Diaspora as aesthetic formation: community sports events and the making of a Somali diaspora

This paper uses the concept of aesthetic formation to examine the practices through which diasporic imaginations become tangible and experienced as ‘real’. The authors interpret sport as an embodied aesthetic practice through which diasporas materialise, with important implications for identification and belonging. Drawing on ethnographic fieldwork on a transnational community-based sports event, the Amsterdam Futsal Tournament, the paper discusses how articulations of Somali diasporism become tangible and embodied in subjects who participate in this event. The authors conclude that these materialisation practices can simultaneously elicit multiple forms and levels of belonging that also foster a sense of integration and belonging to the nation.     

“世界文学”与非西方世界

"世界文学"在西方的实践表明,它实际上排除了现代时期以前的写作文本以及英语之外的写作文本。思考世界文学时,秉持一种"道德的以及理论理想化的包容性世界文学"观念是必要的。这样的世界文学观念将以一种系统的方式把非西方世界的文学包括在内。如何以一种系统的方式把非西方文学包括在世界文学中,可以考虑如下三种富有成效的方法。其一,以印度、中国、日本为中心或其他非西方的观点去看待世界文学;其二,通过东西方诗学的比较研究来看待世界文学;其三,在东方学习西方、西方学习东方的过程中来看待审美循环的结合点。这种世界文学观念将不仅更加准确地反映世界的组成,并且还将以一种更加平等的方式看待世界。     

古诗“断”—“译”—“联”—“对”四步赏析法

为了破解学生读不懂古诗的难题，根据学生的实际情况，借鉴古人的读诗方法，结合古诗的句法结构特征，在教学中通过实施“断”—“译”—“联”—“对”四步赏析法，引领学生循序渐进地心领古诗表面文意，神会古诗情志内涵。     

文学批评理论的双重话语--基于问题意识的再审

作为文学研究的当代知识范型，批评理论在对传统文论的超越中，逐步形成了自己阐释文学的基本思路。新时期以来的中国文论形态却往往从审美关系论域出发，以批评模式对它进行诠释和界说。由此，忽视了贯穿于其中的问题意识与文学研究理论构成之间的对应关联，淡化乃至消解了批评理论的双重性质。正视并阐明当代文学批评理论的话语构成和理论视域，对于当代中国文论更新观念形貌、介入本土文学具有重要的意义。     

传统藏戏的审美张力分析

传统藏戏将教化性和审美性融合统一，形成了具有无限延展的审美空间，被藏民族一代代接受和传承。传统藏戏的多种元素彼此之间相互对抗、冲突和矛盾，形成具有张力的审美空间和强大的审美冲击力，使接受者产生共鸣，在艺术的审美中获得精神的洗礼。在传统藏戏中，主客体巨大反差产生崇高美，体现出藏民不屈的超越精神，以及克服和战胜恐惧后的心灵慰藉和平静；传统藏戏采用佛教逻辑叙述故事，集中体现藏民的人生姿态和精神信仰以及对于真善美的认知和追求，凸显世俗的人性美；藏戏以美的艺术形式和程序化的艺术表演再现普通大众的味与情，形成独具特色的审美情感和审美趣味，最终达到宗教教化的目的；藏戏中戏师的理性讲述与演员的感性表演形成对照，让受众游走于理性与感性之间，对于人物与情节有了更加深刻的感性认知和理性反思；藏戏重复与回环的情节设置使故事情节发展更曲折，人物形象更丰满，主题思想更鲜明，形成了复调之美。     

中古道教仙传中的"食桃修仙"母题研究

中古道教仙传中,"食桃修仙"母题的产生有其相应的时代背景和文化背景。在探究该母题产生的基础上,从内外两方面分析了"桃"被仙化的多重原因。就外因而言,桃被仙化与神仙信仰的广泛流传有关。就内因而言,桃被仙化与桃特殊丰富的文化内涵紧密相连。进而以"食王母桃"这一母题为中心梳理"食桃修仙"母题的流变。该母题的流变与桃被赋予的神效和异形密切相关,由此导致"食桃修仙"母题呈现出神异浪漫的美学风格。     

《易经》文学化品质的三维结构

《易经》是一部文学化的哲学著作。结构维域下其具有言、象、意等三个层面的成分构成，具有语音的韵律性音乐性、字词含义的精练性多义性、阐义释理的形象性生动性、载道寓理的蕴藉性丰富性等文学品质。对《易经》进行文学化结构成分分析，可以使人感受《易经》与后世文学的契合和交流关系，彰显其文学品质价值。可以拉近《易经》与读者之间的心理距离，使《易经》获得更多的文化观照。但目前相关方面的研究并不系统充分，对此有探讨研究的空间和必要。