社会条件对爱情婚姻的影响

婚姻是爱情的结晶。爱情是什么呢?列夫·托尔斯泰说:“爱情就是对一个人的排他性的爱恋超出于对其他任何人的爱恋”,罗曼·罗兰以为,爱情是“一种永久的信仰”;费孝通却认为,“这是一种无法下定义的心理现象”;还有人却断言,这是一种神秘而不可言状的情感“冲动”。其实,爱情是一种由特定异性所引起的复合的情感共鸣现象(我们排除了同性恋者变态的“爱情”)。所谓“共鸣”,在这里是指心心相印,情投意合。每一个男女进入性成     

恋情与谐趣——伦理三角结构的奥秘

恋情,是人类独有的一种高级精神现象。从情人之恋到配偶之恋,从母女之恋到父子之恋……,象爱的彩虹,似情的云霓,美化着人间,温暖着世界。恋情,导演着家庭的喜剧,也不时酿造着家庭的悲剧,她象一位俏皮的仙子,既喜欢播撒爱的种子,又时常甩下妒嫉的迷雾。她尤其爱拨弄那些自奉为家庭的“理所当然的情感中心”者,使他们的“痴而且呆”的     

走出婚姻误区

人人都希望有甜美的婚姻,幸福的家。然而,甜美幸福的婚姻家庭象美满一样难求。有的人则顺波逐流。划向痛苦的深渊,这主要是因为他们走进了婚姻家庭生活的误区。一、用婚前恋代替婚后恋的误区在婚姻生活中有一个重要误区,那就是认为经过婚前恋的人,就不用婚后恋了。他们错误地认为婚前恋那么甜甜蜜蜜,婚后也一定甜甜蜜蜜,就会自自然然地白头偕老;婚姻基础好就能幸福一辈子。其实,再美好的婚前恋也代替不了婚后恋,婚姻基础再好也不能管一辈子,因为这是两种不同质的恋。婚前恋浪漫,婚后恋实际;婚前恋简单,婚后恋复杂;婚前恋只是通向婚姻幸福的桥梁。而婚后恋才是婚姻幸福的源泉;婚前恋只是爱情的初级阶段,婚后恋才是爱情的高级阶段。婚后恋才决定婚姻质量。     

杜牧的登高诗及其艺术精神

杜牧登高诗中的所谓"伪作",其实大都为杜牧所作,如<登澧州楼寄京兆韦尹>、<题白云楼>、<登九华山>三诗,即为其例.从诗人所登之"高"而言,杜牧的登高诗,大致可分为登楼诗、登山诗、登遗址诗三类,不仅特点各具,而且是登高诗由盛唐而晚唐所产生变化的代表.以登高望远作表象,运用种种艺术手段,反复抒发诗人的"恋阙"之情,并于登高怀古中依然与"恋阙"关联而构成了一种强烈的恋阙情结.而这种强烈的恋阙情结,即为杜牧登高诗的艺术精神之所在.     

上海女孩

三十大几岁时,作为“人才”被引进上海,至少在皮毛上是上海人了,但骨子里的上海化看来是需要些时日的,至于终生能否彻底完成“上海化”亦很难预知,因为这牵涉到对地域社会文化、心理和时尚习俗的深层认同。改革开放的今天,上海门户大开,人员流动频繁,原不应过于关注上海人、外地人的区分,上海人何如,外地人何如,都不宜概而论之,这道理我自然十分明白。但上海女孩之“讲实惠”,即爱情婚姻方面的“功利理性”,“执着”的爱情婚姻价值追求,仍然使我感到费解而特异。走出岂止是不和谐的婚姻泥淖,我对“单身贵族”自由和落寞的双…     

柔弱背后的强悍--《倾城之恋》中女主人公白流苏形象分析

本文以“女性强者”为视角 ,分析了张爱玲小说《顷城之恋》中的女主人公白流苏这一人物形象 ,指出白流苏是一个不受男人支配、摆布 ,具有强悍的自救精神的特殊女性 ,她以自己的老练与智慧主宰着自己的命运 ,成为了婚姻竞技场上的胜者。从她身上我们看到了旧时代的女性是如何在困境中“抗争”命运 ,改变命运的。她的出现既是一种希望 ,也是那个时代女性改变自己弱势地位的一个“榜样”① 。     

"性"是灵魂的自我救赎——渡边淳一与王安忆的殊途同归

渡边淳一的小说《失乐园》表达了理想情爱与社会普遍价值观的不可调和的主题,中国女性作家王安忆的《荒山之恋》等作品,也反映了这个主题。虽然国籍与性别不同,但是他们都不约而同地表达了对“性爱”与“死亡”的关注,揭示了人类反抗社会压力、寻求自我救赎的美丽而又无奈的选择。     

诗力都从定慧生——论马一浮的诗

在 2 0世纪中国现代学人之中 ,马一浮先生其学其诗是融通得最好的。如果说 ,其哲学表征是在破除了儒道释乃至理学、六艺之学的门户之见基础上所产生的“道通为一” ,那么也可以说 ,它的诗学表征即为一种超越了“思”与“诗”、“物”与“我”、“偶然”与“必然”等一系列二元对立之后而呈现出的“理事无碍 ,正音正义”之审美精神。从诗学源流上讲 ,马氏之诗在“理趣”和“意境”上远接于宋代的理学家诗人邵雍 ,但由于其学也深、其感也广以及“其情也深” ,而这三方面则无疑是马氏其学、其诗可以超越前贤的根本原因。由于从现代学术进程中获得了更加深厚的精神定力 ,因而使马氏之诗真正具有了一种“万物并育而不相害 ,道并行而不相悖”的通儒之境界     

论《红楼梦》中“小人物”爱情描写的审美价值

爱情描写,是《红楼梦》作者曹雪芹的娴熟之笔。人们对宝黛爱情悲剧的兴趣不衰的抉微发迹和充满感情的褒贬扬抑,足见其旺盛的生命力和特殊的审美价值。但是,人们对含苞于“红楼”内外的“小人物”的爱情花蕾,如秦钟与智能,茗烟与万儿,贾芸与小红,贾蔷与龄官,尤三姐与柳湘莲,司棋与潘又安等的爱情纠葛,却没有给予充分的重视。实际上,同宝黛爱情悲剧一样,这些“小人物”的爱情,既不是缺乏性爱的情感贬值的纵欲,也不是超越欲求的“柏拉图式”     

重视爱情婚姻的社会性

1 从古到今,人们都在追求着理想的爱情和婚姻。但是,这“理想”二字,有时并不明白,因此也就受着折磨。有人把“爱情”理解为纯粹“情之所爱”,是完全属于个人的。这是一种误解。爱情是人与人之间的关系之一,是一种复杂的、圣洁的、崇高的感情活动。它不仅包含有“情”,还有思想和意志。因之,它是理智的,也是最富有情感的,它是现实的,也是最富有理想的。婚姻则是爱情的延续和固定。婚的含义是明男女之礼;姻的含义是明亲戚之别。也就是说,男女之间的爱情关系一旦付诸     

万叶恋歌中大伴家持与坂上大娘的相闻歌

大伴家持与大伴坂上大娘是两位极具才华的歌人。二人婚前互赠的和歌形成了一个很大的和歌群,一首首浓缩了8世纪中叶时代氛围的和歌在歌风上有别于万叶初期的朴素与真率,更加注重修辞炼句,意境上也更趋于纤巧。在繁若星辰的万叶恋歌中,他们的29首相闻歌是相当耀眼的,值得引起人们的关注。     

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.     

《桃花扇》侯李爱情与史实相合考论

《桃花扇》中侯方域与李香君初会于崇祯癸未,两人一见钟情,进而发展成为生死不渝的爱情,这些内容与史实完全相合。对于侯方域与李香相识的时间、＂不复更与相见＂的含义、＂此去相见未可期＂的含义也均有深入研究,从而证实《桃花扇》侯方域与李香君的爱情与史实并未乖离。     

When parents love and don't love their children: some children's stories

This paper discusses a small pilot study with Anglo‐Australian children aged 6 to 8 years. The children expressed through stories of what it meant for them when parents love and care for their children, and when they do not. Themes from stories of parental love and care included: relationships, shared special times, being safe and protected, and physical affection. Stories about parents who did not love or care for their children covered themes of abandonment, isolation and sadness. The study contributes an approach that can improve professional practice with children and early outcomes showing the importance of seeking children's perspectives in decision‐making about their welfare.     

Representation of Romantic Love in Children's Drawings: Age and Gender Differences

This study was designed to fill our current knowledge gap in children's representation of romantic love. To this end, we used a drawing task: 127 children ages 6 to 10 were asked to draw a person and a person in love. Performing content analysis, we identified seven graphic indicators used by children to depict romantic love in their drawings. As expected, results exhibited age and gender differences. First, older children used a higher number of graphic indicators than younger children. The use of each type of indicator (except for one) varied with age. Second, girls used a higher number of graphic indicators than boys. These gender differences were specific to three graphic indicators. Results are discussed in terms of children's developing representation of romantic love and of the potential impact of their socio‐cultural environment on this representation.     

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.     

徐志摩婚恋悲剧浅析

徐志摩和林徽因、陆小曼、张幼仪的爱情婚恋故事说明,从爱情到婚姻的幸福与美满,都要受社会环境的限制和制约。特别是在"五四"时期,根深蒂固的封建传统意识仍左右着人们的行为,个性的自由和对美好爱情的向往,在那个时代里只能成为泡影。     

试论辛弃疾的爱情词

辛弃疾的爱情词创作不仅数量多 ,而且涉及的范围比较广。除了和妻子的爱情外 ,词人还存在着与侍妾的爱情。辛弃疾的爱情词抒写了作者对理想爱情的追求 ,对已逝爱情的追忆和对意中人的思念 ,情真意切     

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.     

略论慈善事业的道德功能

慈善事业的道德性表现在:从本义看,追求善良是慈善事业的核心价值;从文化根源看,慈善蕴含着丰富的道德思想;从内容和特征看,慈善事业彰显人类的高尚道德情怀。慈善事业具有多维道德功能,从协调和激励两个角度看,基于爱和社会责任的慈善事业,不仅具有调节社会收入分配差距,调节人际关系的功能,而且具有提升个人境界与社会风尚的功能。当前,充分发挥慈善事业的道德功能的主要途径是培育现代慈善意识,扩大爱心容量;鼓励富豪慈善,发挥调节功能;引导全民慈善,发挥提升功能。