李渔的人生哲学与话本创作

李渔宣称"行乐第一",是一个享乐主义者,他的人生哲学直接影响小说人物的性格与行为,操纵小说情节的发展与结局。李渔认为"行乐之地,首数房中",他一生广置姬妾,笔下人物大多妻妾成群。其性爱观念主要考虑男人的利益,婚恋小说要求女人无条件地顺从男人。李渔对居室、园亭颇有研究,一生三次修建别业。他把自己置造园亭的绝技与雅好移植到了人物身上,并已明确意识到人物身份、性格与居住环境的关系。李渔出生于商人家庭,具有良好的商业意识与经营能力,晚年转型为文化商人。他笔下的正面人物,都是靠忠厚起家,凭仁慈发迹,赚钱后享受生活,仗义疏财,决不当守财奴。     

Talking about The Shape of Water: three women dip their toes in

Abstract

This article is about a film called The Shape of Water by Guillermo del Toro, which was released in 2017 and won the Best Picture award at the 2018 Oscars. The three authors of this article, all friends, had each enjoyed The Shape of Water, so went for a second viewing together. Our enjoyment had been somewhat at odds with criticisms of the film, mostly made by other members of the disabled people’s community/disabled academics. After seeing the film again, we found it to be a ground-breaking portrayal of a disabled woman. This article is a summary of the discussion which ensued. Our discussion of The Shape of Water is a current issue because we found ourselves disagreeing with, and questioning, a number of complaints about the representation of disability and impairment within the film. At a time when the film industry is making noises about inclusion, it is important that we know what we are asking for, and avoid demands which may be counterproductive to the cultural recognition of disabled people. This film is still being shown in cinemas in the UK and elsewhere.     

论明清江南游船业的经营空间、服务方式及其变迁

船是江南水乡的重要交通工具,而游船则是明清江南旅游服务业发展的重要载体.在明清时代,江南游船的经营区域广泛,游船种类因时因地而异.随着时代的进步,游船的制作技术也不断改进,采用新材料、新式样,其目的就是为了吸引游人.游船业的发展除推动相关产业的发展、增加就业机会外,还可满足人们休闲娱乐的需要和商业贸易往来,从而提高人们特别是城市居民的生活质量.此外,明清江南地方政府游船业的正反两方面的政策、做法及其效果,使我们对旅游服务业应采取较为弹性的态度,深入挖掘江南传统旅游文化资源对推进今天江南乃至全国的旅游业的发展具有重要的参考价值.     

论敦煌宗教话本《庐山远公话》和《叶净能诗》

敦煌文献中的《庐山远公话》和《叶净能诗》,是两篇宗教文学话本.它们都是佛教徒或道教徒利用民间说话艺术形式进行宗教宣传、神话宗教人物的宣传作品.《庐山远公话》叙东晋名僧惠远的故事,但除了惠远家住雁门、庐山出家的基本框架外,其他绝大部分情节、特别是其主干情节如白庄劫寺、远公为奴、远公与道安论议等都是作者虚构的.这种虚构在正统僧人看来是"诳",但对于文学作品来说,却是非常必要的,是文学的自觉.《叶净能诗》则把初唐至盛唐百余年间的明崇俨、申天师、叶法善、罗公远等著名道士的奇闻轶事都"捏合"在道士叶净能的身上,集中表现他的奇术异能.该话本有些情节写得饶有风趣,宣传教化及娱心两相兼顾.     

Mouthing Disgust and Pleasure in Eating Disorders

ABSTRACT

This article explores the complex sensorial encounters that people with eating disorders have in response to their mouths, food, eating, and embodiment. We argue that relationships to food, perceived primarily in clinical and psychological terms of control and discipline, ignore sensorial and generative dimensions of embodiment and the associated affective agency of hungers, pleasures, and disgust. Through analysis of the filmed performance of Untitled (The Party), we examine how the mouth for people with eating disorders embodies a metaphorical space of disgust, but also pleasure. As a soft, moist bodily opening, the mouth presents a symbolic space that can be filled with sensorial engagements of touch, disgust, pleasure, and taste. It is through the materiality of cream as used in the performance, and Irigaray's morphological mediation of bodily dimensions and language via the mucous touch, that we present new sensorial engagements with eating disorders.     

试论北宋文人词价值取向

随着北宋商品经济的繁荣，图安逸、恣欢乐、享太平成了这一时期文人私生活中的一个重要特征。中，下层文人一面饮酒狎妓，一面以词为生，使词的商业价值和情感价值得到体现；上层文人在富贵与安逸的同时，以雅致的羡学风尚，提升了词的情感内涵。     

论儒家优秀道德成果在当代“社会公德”建设中的现实价值

中华民族几千年的历史，留下了灿烂的传统文化遗产，儒家道德优秀成果更是我们不可多得的宝贵财富，在加快公民道德建设的今天，儒家先哲的道德理念仍具有现实价值。     

儒家的“乐”教与现代休闲

儒家思想的重要特征就是把将真、善、美结合起来的"乐"作为最高境界的情感体验,主要包括情感层面和本体层面的体验和领悟.在关注休闲的今天,研究儒家的"乐"教思想对于真正领悟休闲的内涵、提高现代休闲质量会起到一定的积极作用.     

论晚明士风的嬗变

晚明政治、经济、文化领域的一系列变化引起了士人价值现、人生观和道德观的改变,出现了逃禅归隐、弃儒从商、纵欲享乐之风。这不仅表现了封建秩序已遭到严重冲击,也反映出士人对自己人生道路的重新选择。