去日本,买一把铁壶

正近年,日本铁壶成了茶友圈的新晋"网红",拥有一把品质上乘、工艺精湛的日本铁壶,已经列入了很多茶友的心愿单。在日本,铁壶不仅是日常用品,也升级为艺术品、收藏品,进入很多茶道发烧友的收藏名单。随着日本铁壶在中国的普及,一些日本知名堂口的收藏级铁壶也渐渐出现在国内的拍卖市场上。日本铁壶最早可追溯至江户时期,作为日本     

日本茶道浅析

古语云 :“橘生淮南则为橘 ,橘生淮北则为枳。”日本茶道虽源于中国茶文化 ,但它并非中国茶文化的简单翻版。日本茶道集固本之食道、长智之书画道、积勇之武道、增美之花道和清神之香道、乐道为一体 ,是日本独特的生活文化。自古以来 ,日本茶道人口分属的社会阶层就很广泛 ,既有皇室贵族政客大贾 ,更不乏地位低微的普通民众。众多的日本茶道修习者 ,或将茶道视为其不为无益事且度有生闲暇的娱乐手段 ,或将茶道视为创造交友之缘的工具 ,或将茶道视为修行得道的指月之指。总之 ,日本茶道一直在方方面面影响着日本人的生活。从茶道的角度研究日本文化具有很大的现实意义。     

珍贵的老铁壶

现在要买到一把好壶不容易。在市场上,便宜的日本老铁壶单把价格在几千元,贵的可以达到上万元,非常高端的通达到几十万元。为何一把貌似平常的老铁壶会有如此的身价？     

茶之清芬

茶之清芬,壶之质美温润。爱茶爱壶只恐是我前世的回忆,今生却又得一好友,力劝我好茶,其它之饮品皆不比茶。记得两年前曾到过有一个小小的壶之天地,屋里音乐似松风叶唱、泉水涓涓,有一身着     

日本茶道与中国文物

茶道是日本文化的代表与结晶。在日本,有关茶道的研究已十分深入。但不能否认,其中就茶道而论茶道的偏主观性的研究居多。如对日本茶道中的美意识——“わび”(可译为闲静)的研究,大都在日本茶道的道具中去取证,最多也不过追溯至中世的文学。1本文力图放开视野,用客观的眼光从中日文化交流史中,即从中国文物的东渡及其对日本茶道的影响中来取证,以探讨“わび”美意识形成的物质基础。中国与日本有两千年的交流历史。在这两千年中,中国文物的东渡始终不断。随着日本社会文化的繁荣发达,日本人对中国文物的认识愈加深入,其喜爱程度也愈加执着…     

唐代茶道

“饮食男女,人之大欲存焉”。人们每每谈及“茶道”,自觉会联想到樱花之国——日本,似乎“茶道”的故乡在日本。其实,早在唐代我国便形成了饮茶之道。唐代茶道,有广义和狭义之别。广义的“茶道”包括茶树的种植、茶叶的采制、分类、煮茶技艺、饮茶用水和茶具的选择等;狭义的“茶道”,仅指在茶屋饮用过程中一整套严格的规范。本文将给唐代茶道以广义性地赘述。一、唐代饮茶的普及茶从被发现到成为日常饮料,大致经历了祭品、药用、菜食和饮料四个阶段,距今至少也有四千年的历史。相传“神农尝百草,一日遇七十二毒,得茶而解之”,(《神农本草》)     

匡时2014迎春拍7251万元收槌

正北京匡时2014年迎春艺术品拍卖会以7250.9万元圆满收槌。"仲月堂"藏扇、"吾家欢喜"、"百年遗墨"等专题均表现不俗,其中李可染《颐和园玉带桥》经十余轮竞价后以442.75万元成交,摘得本次迎春拍桂冠。扇画小品专场拍得717.3万元。扇画小品,集中国书韵之妙,享华夏画魂之美,近年来的行情渐入佳境。任伯年《娇雀幽兰》作为开场的第一件拍品,备受青睐,无底价起拍,价格迅速上升,最终以17.25万元成交。"仲月堂"     

制茗壶承文脉

正紫砂壶的历史并不久远,却成为最能代表中国工艺美学与生活美学的器物之一。其细腻的泥质、典雅的造型,既利于泡茶,具有极强的生活实用价值,又形态美观,是个极好的陈设与把玩之器,可以说,对讲究生活、讲究情趣的文人墨客有着强烈的吸引力。     

日本的茶道

茶道的礼仪 茶道,是日本人喜爱的一种传统文化习俗,也有人称它为“传统的综合性艺术”,在日本流传甚广。茶道由宾主、茶室、茶具和茶四个要素组成。正统的茶会分为三个部分:(1)“怀石料理席”,吃简单而讲究的饭食;(2)“下火”,即捅火放炭准备烧水;(3)“本席”,通常分为淡茶席和浓茶席。主办茶会的人一般用请柬邀请客人,应邀者要在茶会的前一天答复主人,向主人致谢并说明能否应邀,这叫做“前礼”;茶会     

茶道的思想

茶道思想的根源论及茶道的思想,首先不容忽视的是茶本身具有的药用价值,特别是提神效果。茶道之所以是以饮茶这一嗜好为核心,其必要条件就是上述的药用价值。果汁或可乐是不会具有这种成为“茶道”的要素的,从这种意义上说,如果去掉茶本身所具有的效用和由此而产生的生物反应,那么就谈不上茶道和茶道的思想了。此后的梦窗周师提出,茶乃“散蒙醒眠,道行之资”(《梦中问答》),这种认识是完全正确的。所谓茶道,只能是基于茶本身的性质所产生的实用性,升华到茶礼,由此而创造的世界。与茶的这种药用性相关,有必要涉及中国宋代饮茶的风俗。曾将抹茶法传到我国的荣西大师亲身体验过这种风俗。田中美佐氏曾以荣西在《吃茶养生法》下卷中提到桑(汤),论及了吃茶法为理由,指出这种吃茶法与宋代向客人献茶和汤(药)有关(《宋代的吃茶·吃汤》,载《淡交》1986年3月)。就是说,客人来了,先上茶,在     

Emotional needs of Aboriginal foster parents

Aboriginal children are overrepresented in care. Aboriginal foster parents are underrepresented. There is a need to recruit and retain Aboriginal foster parents. In the study, Aboriginal foster parents were asked: “What do you need emotionally to be a good foster parent?” The results were analyzed using multidimensional scaling and cluster analysis, leading to eight concepts, including: awareness, contentment, self‐assurance, appreciation, resolve, space, caring, and commitment to one's values. These results were compared with the existing foster parent literature. Similarities and differences were described.     

A Theory of Love and Sexual Desire

The experience of being in love involves a longing for union with the other, where an important part of this longing is sexual desire. But what is the relation between being in love and sexual desire? To answer this it must first be seen that the expression ‘in love’ normally refers to a personal relationship. This is because to be ‘in love’ is to want to be loved back. This much would be predicted by equity and social exchange theories of interpersonal attraction. Findings suggest however that love differs fundamentally from liking and, consequently, distinct approaches to the theory of love have been developed. A phenomenological theory is then put forward which suggests that the experience of being in love involves a complex of desires for reciprocal vulnerability in order to care and be cared for. Sexual desire is then seen to involve the physical expression of these desires in the form of desires for mutual baring in order to caress and be caressed. Unlike love, however, sexual desire need not refer to the other person's desires. This is supported by the existence of sexual desires like fetishism. It is concluded that other desires which often appear in instances of being in love are not basic to the experience of being in love.     

Narrating Love and Abuse in Intimate Relationships

via email: heather.fraser{at}rmit.edu.au Summary In this article, I use discourse analysis to explore the relationshipbetween love and abuse. I argue that Anglo-American social workhas been reticent to theorize love; and that when it does, theborders separating love from abuse are usually assumed to berelatively stable and readily apparent. After nominating someof the reasons for and repercussions of dichotomizing love andabuse, I suggest that knowledge about intimate abuse will expandif more attention is given to the study of love. I promote theuse of feminist discourses because they provide valuable insightsabout the operations of power in love relationships. Drawingideas from both structural feminism and post-structural feminism,I encourage social workers to move their analytical attentionback and forth between the micro-politics of intimate relationshipsto the wider cultural contexts within which they are staged.I conclude with the assertion that social workers will be betterplaced to understand the dilemmas that many ‘ordinary’women confront in their everyday lives, if they critically analysethe intersections of love and abuse.     

浅谈中国非政府体制下自闭症服务机构的发展之路

在我们周围生活着这样一群人，他们的容貌与常人无异。但是，他们不会说话或是只有微弱的语言能力；他们不喜欢也不会与人交流，他们表达喜悦的方式是尖叫，表达亲近的行动可能是拳打脚踢；他们常常偏执于一种习惯不能改变。通常他们被归类为精神病或者弱智。他们有一个属于自己的名称：自闭症患者。本文通过对比分析国际、国内自闭症儿童机构的各种服务手法，探寻中国自闭症儿童机构的发展之路，为中国的自闭症机构更好的发展提供参考，为这些遭遇不幸的儿童进一份自己的力量。     

O. Henry—‘A Really Remarkable Writer’

There are writers whom we love especially because they are so warmhearted, candid and humane.     

Love and Personal Relationships: Navigating on the Border Between the Ideal and the Real

In the psychological literature, love is often seen as a construct inseparable from that of close, interpersonal relationships. As a result, it has been often assumed that the same motivational factors underlie both phenomena. This often leads researchers to propose that love does not exist in itself—that it is an emotion which stems solely from a need for attachment, fulfillment of reproductive aims, or for social exchange. The popular cultural imagination, however, perceives love as a unique, mysterious, altruistic, ever-lasting bond between two people—a vision of love which is at odds with its supposed psychological origins. We propose that an ideal of love and its enactment in our culture is a result of two intertwining factors. Within the last few centuries, interpersonal relationships and love have replaced religion as islands of existential comfort. Toward this end, lovers project illusory meaning on their partners. The laborious and turbulent process of withdrawing these projections can lead to what many thinkers think "love" is: bestowal of value on another, and consequent respect for, and care for that person, unmotivated by one's own needs, within the context of a real relationship.     

城市打工女青年面临的婚姻困境

目前,我国第三次“单身潮”已经来临,在这次单身潮中,城市打工女青年也加入了“单身大军”。她们的择偶、恋爱婚姻危机越来越突出,引发了一系列较为明显的社会问题,亟须全社会的关注,并找到解决的办法。     

说提醒标记"你看"

在现代汉语中,"你看"可以充当提醒标记.它可独用表提醒,也可用来凸显因果关系和提醒状态、行为,其语用价值是提醒,一般地说,删去它在句法、语义上不会产生影响,但提醒的作用会随之消失.如果提醒的内容在说话人说出"你看"时是可以"看"到的,那么"看"可以重叠,"你"可以省略,反之则不可以.     

＂Love＂ as the Key Word： New Sexual Morality and New Literature in the Late Qing and Early Republican Years （1900-1920）

借助翻泽，“恋爱”一词在20世纪初进入现代汉语，使“男女之情”在方式、体验、意义与评价上，因新的命名而发生改变，并进入公共话语，成为中国新伦理建构的突破口，产生了从晚清到“五四”一系列新道德命题及与之相应的新文学作品。晚清倡导的“自由结婚”，确立了婚娴以恋爱为前提、以当事人自决为主导的现代意识，并开创了文明结婚新风尚。民初，“恋爱”一词在本土化过程中一度污名化，导致专写恋爱的言情小说普遍规避此词；但哀情小说对爱情精神品质的普遍推崇，却为五四“恋爱神圣”的出场奠定了基础。西方理论影响下建构的五四时期恋爱理论，有“恋爱自由”与“自由恋爱”的微殊差异，后者将新文化激进主义导向极端。五四恋爱文学在空间意象和恋爱描写上的创造，解构了压抑个人自由的家长权威，颠覆了传统道德，也开拓了文学的表现领域。但个人主义的单维描写，未能使恋爱体验向纵深挖掘，而是引向浮浅。