海德格尔晚期思想中的“上帝”

海德格尔晚期思想中真正的“上帝” ,就是存在本质的真理。海德格尔通过对“上帝之死”的分析 ,指出西方思想二千年来的历史命运就是虚无主义 ,即对存在本质 (虚无 )的遗忘和逃避。在海德格尔晚期的四重性的世界图景中 ,神不是人借以逃避存在的庇护所 ,而是将人引向存在自身本质 (发生、四重性 )的暗示、线索。而海氏强调的“本体论区分” ,其神学意义就在于将神从本体神学的上帝的存在者性的桎梏中解救出来。毫无疑问海德格尔晚期思想包含了一种宗教经验 ,但由于海德格尔的宗教思想存在一种暧昧性 ,他的“神”并不足以表达这种经验。我们认为在海德格尔思想中 ,除了那明显的“神”之外 ,还有一个“隐藏的上帝” ,它就是存在自身的本质 ;在海氏看来 ,只有它才是真正的神圣性     

略论梅尧臣与宋诗的关系

梅尧臣作为宋诗的开山祖师在中国文学史上已是定论。梅氏何以成为宋诗鼻祖，诸大家并未详论，后世学人多沿此说，亦未加深辨。仔细检视宋初诗坛，梅尧臣成为宋诗祖师，既是文运使然，又与个人努力、文友力推关系密切，而最关键因素则是梅氏一改宋初白体、晚唐和西昆体诗模拟矫饰、回避现实的浮靡习气，以平淡恰切的诗风抒写宋初的社会现实，开创并树立了有宋诗歌典范的艺术风格。     

《全唐诗·忆荐福寺牡丹》确系唐人作品

《全唐诗》所收题为胡宿的《忆荐福寺牡丹》诗,被古今学人说成是北宋胡宿的作品。荐福寺是唐都长安的佛寺,诗中有"十日春风隔翠岑"、"空作西州拥鼻吟"句。北宋胡宿是东南地区的人,应试科举和做官,一直在首都汴京和东南地区,没有游宦西北地区的经历。他在世时期,荐福寺历经唐末战乱和多次改朝换代,已逾百年,早已受到破坏。因此,这首诗应是置身西北地区的唐后期作者的作品。     

革命浪漫主义的抒情——论贺敬之的诗歌创作

在贺敬之近七十年的创作道路上,革命现实主义和革命浪漫主义大体表现出结合状态,就整体而言,更多地倾向于革命浪漫主义。他立足民族的土壤,置身于世界范围内的“底层潮流”,在主观和客观相统一、思想和感情相融合前提下的主体性张扬;以“大我”主导审美倾向,努力创造社会主义—共产主义新人的抒情形象;熔过去、现在、未来于一炉,并且倾向于未来的思情取向,等等,都表明他属于社会主义现实主义文学思潮中杰出的革命浪漫主义歌者。     

A Teacher's Life

The fate of works of art does not always depend upon their genuine value. It may happen that a film, a novel, a painting, elicits passionate debate when it appears, and only later does it occur to the participants and witnesses of the discussions that there had been nothing much to argue about, after all; that the passions that moved them had little relation to the subject of the polemics itself. The flattering reputation of being "controversial" helps even a work lacking inner substance to maintain itself in people's memories long after they have forgotten everything about it except the title.     

Children in Residential and Foster Care – a Swedish Example

The article reports on a longitudinal study of children placed in a children's home in Malmö, Sweden, at the beginning of the 1980s. The 26 children, placed when younger than four years of age and staying more than four weeks in the children's home, were followed up three and nine months after leaving the children's home as well as five, ten and fifteen years later. Interviewing the parties concerned was the predominant research method. Twenty of the 26 children in the research group also had later experiences of out-of-home care, including foster care, in addition to the stay at the children's home. This article is about them, 15–20 years old when interviewed in the latest follow-up study. Three aspects of "outcome" are focused on: the degree of stability in the children's living conditions; relationships to parents and foster parents; well-being and emotional and behavior problems. Bearing in mind that the concept of well-being is relative, a cautious conclusion is that a third of the children in the study experienced well-being, a third felt "o.k.," and a third had serious problems, including criminal activities and drugs. The somewhat unclear connection between well-being, stability in living conditions, and sense of family belonging is discussed.     

“以火为政”:明清时期梧州城火政与区域社会的变迁

帝国时期,火政是城市社会生活的重要内容,且往往与区域社会的变迁有着密切关系。明清时期,在西江流域社会转型的大背景下,广西梧州城经历了从军事重镇到商业枢纽的转变,而这一过程被全息地投射到梧州城火政的演变上。本文以梧州城的火政为中心,通过探讨其演变的过程,重新理解明清时期西江流域社会的地方动乱、人口流动及商业贸易等重大问题。     

Spain

I spent several miserable weeks in Paris: each day I relayed to Izvestia the communiqu6s from Spain appearing in the French newspapers, I kept going to the Spanish embassy, I helped the fist volunteers make their way to Barcelona. I only remained in Paris because I could get no answer from the home office as to whether or not I might leave for Spain as a war correspondent. Again and again I was given the laconic, mysterious answer, W e are deciding the matter." I still did not wholly know the meaning of that magical verb, I lost my temper, and finally I felt I could not wait any longer. One day the paper called my Paris apartment to inquire why I had stopped wiring them, and Liuba answered: "Didn't you know? He's in Spain."     

试论昌耀早期的诗歌创作

昌耀是“一个 1 7岁便以纯正与诗结缘的人”。他的诗歌创作始于 2 0世纪 5 0年代初 ,但他受到评论界的关注是在 80年代。评论界关注比较多的也是他复出后的作品。然而 ,昌耀早期的作品与他复出后的作品在风格上有明显的差异。诗人在早期创作中以自然为主要题材 ,表达了他雄奇壮美的、质感坚硬的、粗朴自然的美学思想。     

Education and the Christian View of Man

Education is the chief concern of the Church. The word "education" itself [obrazovanie] comes from the word meaning "image" [obraz]. To educate a person is not simply to pass on to him a certain sum of knowledge, it is to bring out a certain image in him. The Christian view of man sees in him the image of God. It is the image that is in every one. In many, the image has become blurred and obscured by sin. But it can never be completely destroyed. The task of the spiritual transformation of man, which the Church serves, is akin to the task of the icon restorer, who must clean the deposits off the darkened face and reveal to the world its original beauty, the radiance of its colors and lines, its harmony.     

In God We Trust: Religion and Optimism Toward Biotechnology*

Objectives. Biotechnology has been called a new industrial revolution. This revolution has and will produce many ethical and moral questions. Religion could have a significant role in these debates, yet little is known about how religion affects views of biotechnology. Methods. The 1997–1998 U.S. Biotechnology Study, a nationally representative data set resulting from telephone interviews, is analyzed to see how belief in a personal God and other religion variables affect scores on an optimism scale. Results. The analysis shows that church attendance and personal religiosity do not affect optimism. However, holding an image of a personal God who hears individual prayers produces a more optimistic view of biotechnology. Conclusions. I argue this finding is because holding an image of a personal and powerful God makes one more confident due to the safety net of having a God that could help guide biotechnology and protect against any negative consequences.     

作为美学范畴的怪诞

怪诞是现代美学的核心范畴之一。作为一种文化现象,它滥觞于象征型的原始文化。作为一种感性形式,它既可笑又可怕,既恐怖又滑稽。作为一种结构模式,它往往以喜剧的形式表演悲剧的内容,以滑稽的表象装饰丑恶的现实。     

Unequal Partners? Local Government Reorganization and the Voluntary Sector

British local government has recently undergone its most far-reaching reorganization for twenty-five years. The impact of this reorganization was considerable within local authorities but it also substantially affected other organizations with which they worked at a local level. This paper explores the perspectives of voluntary sector organizations involved in social care: a set of actors which, prior to reorganization, had been encouraged by central and local government, through notions of partnership and through community care legislation, to undertake more direct roles in service delivery, consultation and strategic planning. During the consultative period prior to reorganization, many voluntary organizations reported that they had been marginal to the process. Reflecting on the process of reorganization itself, many voluntary organization respondents commented that it had been disruptive and provoked considerable anxiety. Post-reorganization, voluntary organizations felt that rebuilding of relationships was necessary and that the promise of partnership had meant little in practice at a time of potential crisis for local.     

"Hate Has Not Come Easily to Me"

… I read the Moscow papers carefully, but I cannot pretend I understood everything. I remembered how Bonnet and Chamberlain used to dream that Hitler would march on the Ukraine; the Soviet-Nazi Pact had been dictated by necessity. The drble de guerre [phoney war] and the persecution of (French) communists proved that Daladier had no real intention of fighting Hitler. Nonetheless Molotov's phrase about "the nearsighted anti-fascists" cut deep. That was the winter when I first needed a pair of glasses; but I wasn't ready to consider myself "nearsighted": my memories of the Spanish War were still fresh; fascism remained for me the main enemy. I was profoundly shaken by Stalin's telegram to Ribbentrop which spoke of a friendship cemented by blood that had been shed. I must have reread that telegram a dozen times, and although I believed in Stalin's genius as a statesman I was boiling. This was blasphemy1 How was it possible to equate the blood of Red Army soldiers with the blood of Nazis? And how to forget the rivers of blood drawn by the fascists in Spain, in Czechoslovakia, in Poland, in Germany itself?     

“祭祀不祈”与“内尽己心”:以祭礼中的“鬼神”为例论儒家思想的“理性主义”

本文以儒家典籍中的“鬼神”为研究对象，借此对儒家思想的“理性主义”特征进行讨论。儒家思想对鬼神的理解，继承了巫术时代鬼神能影响现实之认识，又为其赋予了新的内涵。新的内涵以“形气论”为认识基础，一方面将鬼神世界与人间世界视作同质且可以互相沟通，极力强调鬼神尤其是“人鬼”与祭祀者之间固有的“父子”关系的重要性，形成了以“报本反始”为核心意义，以“格神”“敬飨”为直接目的的祭祀之礼；另一方面，儒家强调，“格神”的最关键条件是主祭者“事死如事生”的“诚敬之心”，而这一诚敬之心源自于“孝”的情感。     

关于“戏曲进入中小学”校园活动的探索

＂戏曲进入中小学＂校园活动是近年来被各界广泛讨论的热点。由于培养的对象以中小学校园学生为主,对此有人表示赞成,也有人反对。作为教育的组成部分——＂—戏曲进入中小学＂校园活动仅属于戏曲艺术普及教育里的一环,由于不是教育的主流,所以比较缺乏学理方面的系统探索,大多仅停留在表面的讨论和活动本身的陈述。有鉴于此,笔者以浙江＂婺剧进校园＂为调研对象试图从儿童的立场出发,进一步阐释儿童、儿童文化、儿童传承与戏剧艺术之间的密切关系。通过调研可知,以儿童为主体、戏曲为载体的这样一种无需通过任何考试形式的＂戏曲进入中小学＂校园活动是切实不可行的。     

Eight Ways of Looking at an Amusement Park

The amusement park is solidly part of the national experience as a pleasure of the multitudes, and has been many things to many people— escape, fantasy, otherworldliness, illusion, drama, total theater, spectacle; a safety zone of enjoyment, absurdity and release from the habits, norms and rules of everyday life. The dangerous, the absurd, the erotic, the hilarious and the weird invite the participant into a world of role-playing and the glories of play in its purest form, in modes both ancient and futuristic. Perhaps no single subject affordsso many aspects and approaches for study as the amusement park; from the most avant-garde technological problems of engineering attractions to the manifold psychological impact of those attractions and their ambience on the mood and motivation of the patron. The variety of departure-points is as dazzling and overwhelming as those to be found within the magic territory of the parks themselves. In exploring the possibilities of subject and theme for the study of the amusement park, Russel Nye provides a broad spectrum of park history and a generous taste of the many delights parks have provided to millions since their beginnings in the last century.     

Dialectics by Command

In concern for the hungry and enslaved I became directly convinced That Kant, Feuerbach, and Hegel had erred—That their understanding failed them. Though I had as yet read not a line of theirs, I firmly knew that, well, as a matter of fact They had gotten it all wrong. Alas! These old men, they didn't know, It was beyond them, They hadn't looked around them! And at twenty years, the spirit of doubt Did not hover over us. Credulous beyond measure, I had already accumulated a solid capital Of readymade truths, taken on faith. Assiduously learned by heart, Solidly inscribed in the records, They comforted me and guarded me Like a stone wall.     

谈汉武帝的文采

汉武帝刘彻是集政治家和军事家于一身的雄才大略的一代英主。毛泽东曾作诗句“惜秦皇汉武,略输文采”来喟叹汉武帝文采的不足。汉武帝是将汉王朝推向极盛的一代英主,他还是一位出手不凡的文学家。“略输文采”对他来说实在有失公允。有事实为证,汉武帝爱好音乐,爱好诗赋,赋写得颇有水平。其代表作被视为佳品,流传至今。他还招揽四方文士建立乐府,大规模收集民歌,为中国文学史作出了贡献,为后代留下了宝贵的文学遗产。20世纪最具影响力的美国诗人庞德崇尚他的诗赋,把他看作中国第一流的大诗人。庞德将其悼念李夫人的赋改写为诗《刘彻》。庞德的《刘彻》成为美国诗歌史上的名篇。     

夔州气象与杜甫诗歌创作

由于夔州地区特殊的地理条件和自然环境，气象变化十分丰富，杜甫对此多有描写和记录。对气象现象的诗意表达和人文色彩的融入，是杜甫此类诗歌的一大特点。这些描写体现了作者深沉的家国情怀。夔州的气象现象对杜甫的诗歌创作、题材取向和风格形成都有积极的影响。