学术巨擘文化昆仑--读《非凡人生--季羡林先生》

如今,在中国的读书界,无论少长,恐怕没有不知道季羡林先生的令名的。其实,他早在五十年代就已经文名大振。六十年代初期,我还是个初中生的时候,就在《世界文学》1963年第五期上读到过他翻译的《佛本生故事》。那时候,人虽然奇穷,但一本杂志五角钱,只要想读,还是买得起的。四十多年过去了,那本杂志尽管已经破损,却一直存留下来。我在当时还喜欢阅读报纸副刊,自然读到过他的散文,有的文章至今还收藏在当年的剪报集中。我觉得,他的散文实在清新流丽,充满真情,富于才气,于是拜读之余将它们精心保存下来。先生何许人也?我根据常识判断,他是个翻译…     

浅析《金锁记》中曹七巧的人生悲剧

张爱玲小说描摹的一幅幅人生图案,都浸染着灰暗颓落的色调,是衰败时代的梦魇。一群从旧文化背景中走出来的病态人物,苍白而委靡,他们不明不白,猥琐怯弱,心中充满了凄惶与悲凉,却无从逃脱,只能无可奈何往下沉。本文以曹七巧为研究对象,剖析病态人生人性并进而追索其根源,阐述人类生存的困境与超越生存困境的焦灼痛苦。     

浅析《金锁记》中曹七巧的人生悲剧

张爱玲小说描摹的一幅幅人生图案,都浸染着灰暗颓落的色调,是衰败时代的梦魇。一群从旧文化背景中走出来的病态人物,苍白而委靡,他们不明不白,猥琐怯弱,心中充满了凄惶与悲凉,却无从逃脱,只能无可奈何往下沉。本文以曹七巧为研究对象,剖析病态人生人性并进而追索其根源,阐述人类生存的困境与超越生存困境的焦灼痛苦。     

《推拿》:黑暗世界里的人生之路

本文通过《推拿》文中的真实美学、群戏的展现、困境的表现、意味无穷的叙述,说明这是一部典型的娄烨风格的电影,关注着社会边缘群体——一群盲人推拿的故事。     

芥川龙之介《竹林中》对《今昔物语集》故事的再创作

芥川龙之介的小说《竹林中》通过对《今昔物语集》的改写,体现了作者在故事情节安排、人物形象塑造、叙事手法设计和新主题发掘方面的个性。《竹林中》展示了作者对人性的深刻认识和了解,以及尖锐而透彻的剖析;贯穿整篇小说的怀疑主义情绪不仅体现了作者的怀疑主义思想,也使改编后的故事脱离了肤浅的愉悦功能,真正使读者有所得;借助大盗之口所表现出的黑色幽默,强化了作品的社会批判价值与现实意义,彰显了文学作品的价值性。     

《范石湖集》词语札记

《范石湖集》中有许多宋代出现的新词新义,《汉语大词典》、《宋语言词典》多有收录。但仍有一些用例,可以对《汉语大词典》的例证、释义、收词予以补正。     

《人生》的文本变迁与传播纪实

《人生》是路遥的成名作,也是路遥的代表作。小说《人生》从构思到写作,从出版到传播经历了一个复杂的变迁过程。本文在大量史料的基础上,史实地梳理和再现小说《人生》从构思到写作,再到后来的修改的文本变迁,详细描绘出《人生》发表以后的传播方式与传播效果。     

《中州集》小传校札

金元好问的《中州集》为保存金代文献做出了杰出贡献。然而,由于所涉人物前后跨越百年,当时资料匮乏,或人云亦云,致使诗集的小传存在诸多舛误。对其订讹补缺,有利于充分发挥这部文献的史料价值。     

李绅《追昔游集》系年补正

《追昔游集》是研究李绅的生平、仕途迁转的重要文献资料,对其所收诗歌准确系年是研究的基础。对前人系年有误之处进行补正,主要对诗人大和七年到大和九年所做的一组诗的时间线索做一大致的勾勒,并对《过梅里七首》《重入洛阳东门》《新昌宅》三组诗的创作时间予以考辨。     

《正气歌》中的互文、宋学与忠义

往常认为《正气歌》多铺陈议论,但若引入宋学义理解读,则可见其直白鲜明的铺陈之下含藏着丰富的隐喻。正气之正、学圣贤、大丈夫、卿相之不动心四个意象呈现出与孟子、韩愈、石介的多重互文。《正气歌》旨在抒志,非为辨学,此诗取材宋学义理并熔铸意境。文天祥就义的义举与诗文互证,将文才、义理、情志通贯为一,充分彰显了宋代士人学孟子的大丈夫之志。     

Living with Elder Wisdom

Abstract

This study is based on interview research with over a hundred creative elders. Their spirituality is explored through their life experiences as re-interpreted in later years. Spirituality is often expressed in “non-religious” language. They speak of inner empowerments: cultivating self-esteem, harvesting memories, transformative turning points, life-long learning, themes of humor and gratitude, and encountering mortality. They also explore outward empowerments: developing new purposes, welcoming possibilities, fostering more freedom, cultivating family and friends, forming intentional communities, and taking on larger social causes re peace, justice and ecology. This elder spirituality manifests important changes in their earlier views of religion.     

诗性智慧的重溯与回归——儿童诗性智慧及其教育涵养

诗性智慧是人良善本性的自然涌现,其中富含积极而崇高的精神意境.诗性智慧既是原初智慧,也是从古至今人们不遗余力描摹和追随的理想智慧样态.人类社会的良性发展需要诗性智慧的正名和加持.缺乏诗性智慧的滋养,人的生存与发展会格外死寂沉闷;离开诗性智慧的润泽,人失却作为万物之灵的根底和源泉.理性有余而诗性不足的现代人既是诗性智慧消逝的推动力,又不断承受着自身行为导致的残酷后果.儿童作为最具诗性智慧的人,是人们自我关照的镜子,可为人们重塑和回归诗性智慧提供参照与镜鉴.在注重产出和收益的理性时代倡导诗性智慧并非站在理性的对立面,而是旨在以诗性智慧查补理性智慧的缺漏,为人们的良性发展提供有益指导.     

Testing Practice Wisdom

Social workers whose practice models are not empirically based rely on a large store of practice wisdom in treating their clients. Single-system research can be used to begin testing, and perhaps validating, much of this practice wisdom. This article considers why such a research strategy is desirable. It then suggests a generic structure and language for practice that could help practitioners formulate researchable questions. Finally, four examples are given of research questions generated by examining practice wisdom from the psychosocial and generalist models.     

辽宁引智道路越走越宽

“十五”期间,辽宁省共执行引进国外技术、管理专家项目2436项,引进国外技术管理专家4385人次;经济专家44000人次;外国文教专家4015人次。全省实施出国(境)培训项目1975项,派出10400余名技术和管理人员赴国(境)外培训。“十五”期间,在辽宁老工业基地振兴的征程中,辽宁的引进国外智力工作迈出了坚实的脚步。2001年、2002年、2004年,辽宁成功举办了三届引进国外专家项目洽谈会暨高新技术展,打造了对俄罗斯规模引智的品牌,作为为辽宁省经济和社会发展服务的一个品牌为社会所认可。在三届展洽会中,外方共提供了1343个高新技术成果,涉及机械制造…     

Living on an island: consequences of childhood abuse, attachment disruption and adversity in later life

This paper reports on a study which sought to obtain greater knowledge and understanding of the life circumstances of a group of people who had experienced adversity and abuse in childhood. A qualitative research strategy involving in-depth interviews with individuals was used to help achieve the study's aim. The study found that interviewees detailed multiple risks to their development during childhood and adolescence, including experiences of child abuse, being placed in care and major grief and loss experiences. Most had left home in their mid-teenage years and had little or no contact with their families of origin. Interviewees had very limited social networks and described difficulties in making and keeping friends. Many reported unstable and often violent personal relationships. As suggested by attachment theory, this study supports the notion of developmental continuities from adverse childhood experiences into later life, particularly in relation to personal and social relationships. Recommendations for a number of suitable methods of intervention and support are outlined.     

跨越之年我们的勇气与智慧

追赶正未有穷期如果把十一五期间中国区域经济的竞争比作一场长跑,那么辽宁一直扮演着追赶者的角色。我们前面的目标,是东部沿海发达省份;我们长远的追求,是早日实现辽宁老工业基地全面振兴。站在十一五与十二五的交接点,在行进中审视,发现辽宁已然处于全新的竞争格局中,其方位,其状态,其后劲,都令人刮     

Social Work, Social Science and Practice Wisdom

Correspondence to Michael Sheppard, Department of Applied Social Science, University of Plymouth, Drake Circus, Plymouth PL4 8AA. Summary Social work has for some time had an ambiguous and ambivalentrelationship with its social science knowledge base. However,this has arisen, at least in part, because of the emphasis onthe outcome or product of social science rather than the processby which research is conducted. This paper, focusing on assessment,argues that an emphasis on process goes some way to closingthe gap between social science and social work, that the methodsused by social researchers are, in many respects, simply refinementsof the methodology of everyday life, and that social workers,when conducting assessments operate rather like practical qualitativeresearchers. Using Analytical Induction as an heuristic device,it proceeds to explore critical characteristics of good practicein social work assessments. It concludes that practice shouldbe characterized by critical awareness, involving imaginativedevelopment of alternative hypotheses, a sceptical attitudetowards case assessments and a principle of adopting hypothesesleast likely to be in error.     

Understanding Quality-of-Life While Living with Late-Stage Lung Cancer: An Exploratory Study

U.S. Veterans have a higher prevalence of advanced lung cancer and poorer survival outcomes compared to the general population; yet, no studies exist which specifically explore the psychosocial and existential quality-of-life (QOL) of late-stage lung cancer among this population. This article presents the perspectives of older veterans (N = 12) living with late-stage lung cancer who were receiving chemotherapy, routine hospice care, or both concurrently. Based on individual interviews, themes associated with loss of functionality, close relationships, and communicative acts contributed to veterans’ perceptions of diminished or enhanced QOL while living with advanced disease. An overarching theme, loss of the person I know myself to be, suggests that personhood is an important concept to consider in QOL assessment. While findings suggest that the experiences of older Veterans with late-stage lung cancer are similar to other populations of lung cancer patients, and persons with incurable cancer in general, further research regarding the influence of veteran identity at end-of-life is warranted. Further research is needed which explores the influence of a whole person approach to QOL during life-limiting illness and end-of-life decision-making, particularly while receiving late-stage cancer-directed therapy.     

聚中外之智慧树华夏之品牌--华晨金杯的自主创新之路

在博鳌亚洲论坛这一中国举办的极具影响的国际论坛上,华晨金杯汽车有限公司又一次成为“博鳌亚洲论坛2005年年会汽车赞助商”。博鳌亚洲论坛秘书长龙永图先生表示,华晨金杯能够在这样一个高规格、大规模的国际盛会向亚洲乃至世界展示自己的最新成就,标志着中国本土汽车企业已经茁壮成长,新中华轿车作为中国自主品牌轿车的典型代表,将进一步推广显示中国日益增长的国力和制造能力。十余年发展担负新使命历经十余年发展,华晨汽车已经成长为中国新兴的汽车企业。从宏观的角度看,在自主品牌的阵营中,华晨汽车担负了重塑民族汽车品牌标准的使命。…     

道家生态智慧与深层生态学之契合

道家提倡"万物与我为一"、"物无贵贱"、"自然无为"的哲学思想不断被人类的道德深化所认同,这些具有明显生态维度的伦理思想,与产生于20世纪70年代的深层生态学所主张的人与自然相统一的生态整体观、尊重自然的生态平等观以及顺应自然的生态实践观高度契合.道家生态伦理思想对现代伦理学的理论突破以及民众生态道德水平的提升具有积极意义.在生态文明型社会的构建中,我们要立足于今天的实践活动,尊重、珍视、挖掘并进一步整合道家生态伦理资源,确立新的生态伦理观,以加快我国生态文明社会建设的步伐.