文言文的英译技巧--林语堂译《浮生六记》与马丁·路德翻译细则之碰撞

从分析林译《浮生六记》与马丁·路德的翻译细则的碰撞入手 ,指出了新世纪的中国译学应是求同性与存异性的统一 ,既要广泛地批判吸收世界各国的译学传统 ,同时又要积极保持并展示自己文化的独立性与深度     

论林纾短篇小说的艺术创新及其缺陷

林纾短篇小说的艺术创新,一定程度上打破了清末停滞凝固的小说艺术模式,为当时的文坛注入了一股新鲜的血液.他是近代较早有意识地借鉴西方小说艺术的作家,大大拓宽了爱情小说的艺术领域.其独具特色的"技击小说"为后世的武侠小说提供了可贵的艺术经验.他的小说尽管存在着一些缺陷,但部分作品堪称文言小说的精品.     

夕照:没落与辉煌——古典诗词在当代大学生中普及情况的调查

古典诗词宛如夕阳晚照,呈现出没落与辉煌的双重状态:大学生对古典诗词表现出趋向与背离的尴尬情状;作者群体大多呈现老年化、单极化趋势.对调查的结果予以分析,并据此对"五四"造成的古典与现代的断裂进行反省.     

席慕容作品中古典诗歌母题的表现

席慕容在她的作品尤其是早期作品中,不断地运用那些源自中华抒情文学的母题、古典的意象、包含着中华传统审美意蕴内容的文化符号。其中以闺思闺怨、相思鸟连理枝、思乡怀归三个母题表现得最为明显。这些母题体现了中国古典文学的价值追求和审美取向,这种现象也表明了席慕容的创作思维及她的创作实际上并没有突破或者超越古典诗歌的题材范围。文化传统在现代作家笔下的回响,是一种族群文化认同感,也表明了席慕容创作资源主要是来自中国古代文学。     

农业社会学:经典命题及其延续

作为一门新兴学科,农业社会学近年来在中国呈现出良好的发展势头。一门学科的发展,需要通过不断的知识积累和经验研究进行一砖一瓦的建设,其中理论建设尤其重要。同其他社会科学一样,经典文本在农业社会学的理论建设中具有核心位置。 本专题选取了三个(对)农业社会学中的经典命题:农业的生产时间与劳动时间、农业技术变迁中的占取主义与替代主义,以及技术采用中的“农业跑步机理论冶。按照时代背景、原典阐释、学术延续以及启发意义的思路撰写,尝试为农业社会学的入门者提供一种理论梳理的路径。     

鲍德温•斯宾塞与后维多利亚时代的古典人类学

The post-Victorian anthropologist Baldwin Spencer was the first to investigate the central and northern aboriginal tribes of Australia. His ethnographic works in this area have greatly in-fluenced related disciplines and studies in fields such as kinship, totem worship, and primitive reli-gions. In the field of classics and anthropology, Spencer’s academic heritage has received wide-spread respect and recognition, and has made sub-sequent academic discussion possible. In order to present Spencer’s personal experiences and aca-demic ideas clearly and comprehensively, it is nec-essary to return to the post-Victorian context, and comb Spencer’ s life history and academic history. Taking important clues from various times an e-vents in his life, the paper introduces three peri-ods:Spencer’s early training in the discipline and his epistemic background, his medium-term eth-nographic investigations and works, and the later investigations of Tierra del Fuego. Textual study, based on Spencer’s life history and academic histo-ry, is very useful to understand his ethnographic investigations. Sir Walter Baldwin Spencer ( 1860 -1929 ) was born on 23 June, 1860 in Lancashire, Eng-land. Spencer was educated at Old Trafford School and at the Manchester School of Art. His interest in art and sketching was lifelong, and would reveal itself in his competence as a scientific draftsman and illustrator ( D. J. Mulvaney,1990 ) . Entering Owens College ( Victoria University of Manchester) in 1879, Spencer intended to study medicine. In-spired by Milnes Marshall, a disciple of Darwin disciple, he became a committed evolutionary biol-ogist, soon abandoning conventional religion. He entered the University of Oxford in 1881 to study
science under Professor H. N. Moseley, who com-bined an enthusiasm for evolutionary biology with ethnological interests. Spencer grasped Oxford ’ s diverse opportunities, which included lectures by Ruskin and E. B. Tylor. In 1887, Spencer ar-rived at Melbourne University . With his colleague Professor David Masson, Spencer helped to trans-form university standards and they co-operated as entrepreneurs of Australian science. Spencer was recruited as zoologist and photog-rapher in the 1894 Horn scientific exploration ex-pedition to central Australia. His anthropological interest was rekindled when he met F. J. Gillen, the Alice Springs postmaster, during the expedi-tion. In 1896 Spencer joined Gillen for the most intensive fieldwork then attempted in Australia. The Native Tribes of Central Australia ( 1899 ) , which resulted, was to influence contemporary theories on social evolution and interpretations of the origins of art and ceremonial practices. Spencer and Gillen drove a buggy from Oodnadatta to Borroloola in 1901-02 . Their research resulted in The Northern Tribes of Central Australia ( 1904 );Haddon had written that the names of Spencer and Gillen are familiar to every ethnologist in the world, and probably no books on ethnology have been so wide-ly noticed and criticized as have The Native Tribes of Central Australia and The Northern Tribes of Central Australia (A. C. Haddon ,1902). To assist the Government of the Common-wealth, Spencer was appointed Special Commis-sioner for Aboriginals in the Northern Territory, and also their Chief Protector. He also led three other scientists, including J. A. Gilruth, on the 1911 Preliminary Scientific Expedition. Native Tribes of the Northern Territory of Australia (1914)
described his ethnographic observations and the ex-tensive collections made on the expedition. At the government ’ s request, Spencer visited Alice Springs and Hermannsburg in 1923 . He published The Arunta: A Study of a Stone Age People ( 2 vols, 1927 ) to respond to the criticisms derived from Carl Stretlow and defend his work. A popular rewrite of previous books followed—Wanderings in Wild Australia ( 2 vols, 1928 )—this time under his sole authorship. Spencer retired as emeritus professor in 1919 . His nerves and his judgments were impaired from the strain of continuous overwork, the virtual disin-tegration of his marriage, and he was finally hospi-talized in 1921 . His health improved and within two years he resumed anthropological activities and rebuilt his art collection. He sailed to Tierra del Fuego together with Jean Hamilton to undertake anthropological studies early in 1929. Spencer, with an unrivalled record of anthropological field-work in Australia, undertook this journey to fill a gap in our knowledge, and compare very different and remote races of mankind (A. C. H. ,1931). However, his gallant attempt was prematurely frus-trated by his death from angina pectoris, at which point he had been only two months in the field. His notes were organized and published as Spencer’s Last Journey (1931). His achievements were recognized. Elected as a fellow of the Royal Society in 1900 , he was ap-pointed C. M. G. in 1904 and K. C. M. G. in 1916 . Manchester University conferred him with an honorary doctorate of science, while Melbourne a-warded him a doctorate of letters. Exeter College, Oxford, elected him to an honorary fellowship in 1907 , and stained glass in its hall commemorates his contribution. James Frazer’s letter to Spencer in 1899 was prophetic: books like mine, merely speculative, will be superseded sooner or later ( the sooner the better for the sake of truth) by bet-ter induction based on fuller knowledge;books like yours, containing records of observations, will nev-er be superseded ( John M. Cooper, 1932 ) . Therefore, the sense and value of reading and un-derstanding Spencer and his books today goes with-out saying.     

《典论·论文》创作时间之我见

曹丕《典论·论文》的写作时间有建安十六年、太子时期、黄初初年前后三说。分析文献及史实,可以发现它的写作时间应该在太子时期,因其创作与《与吴质书》、《与杨德祖书》关系密切,而《隋书·经籍志》对当时书籍存世的记载对确定该文的创作时间下限也有着不可忽视的作用。经过史实研究,可以精确地将《典记·论文》创作时间定位于建安二十二年(217)年十月至建安二十三(218)年二月三日之间。     

中西比较视角下古典民主产生原因探析

在西方,古典民主萌芽于古希腊,并深深影响着现代民主的发展。同样是人类文明的发祥地,民主的思想与实践却未能落脚在古代中国。因为古代中国与古代希腊不同的地理环境造就了迥异的经济活动方式与早期文化,进而产生了截然不同的政治思想。     

走向后经学时代的文学之思--关于王国维文学研究的重新认识

以经学作为理论资源 ,运用经学的意识形态、思维模式、话语方式来定义和评判文学是中国传统文论的主流。时至 2 0世纪初 ,经学对人们文学思考的控制却难以为继。此时王国维的一系列文学研究活动颇引人注目 ,尤其是《红楼梦评论》、《人间词话》和《宋元戏曲史》分别在小说论、词论、戏曲论三个领域消除了经学眼光 ,尝试了新型的文学批评模式和文学研究方法 ,其基本思路、价值体系和主要术语 ,都已凸现出“后经学”文论的特征 ,成为中国文论走出经学时代的第一人。     

古典市场均衡理论的意义与当代经济学的发展

西方古典市场均衡理论由产生逐步走向成熟化 ,经过了漫长又艰辛的演变历程。它形成和发展的一般逻辑 ,特别是其精华──市场均衡不是人为的、外部的 ,而是一种“自然趋势” ;组织和维持市场均衡的力量来自市场本身及其自动机制 ;市场均衡力量源于个人自利最大化 ,或“看不见的手” ;市场均衡的条件即经济自由 ;市场均衡并非不要“政府之手”(政府干预 )等等 ,对于研究当今新时代条件下与市场均衡相关的一些重大理论问题 ,如社会经济运行效率与资源优化配置、经济均衡的关系问题 ,社会经济资源要素利用与分配的公平性、可持续性发展问题 ,市场机制与政府行为的协调问题 ,古典市场均衡模式与“新经济”趋势问题 ,是很有现实意义的