文聚社的诗歌创作初论

本文认为,诗歌是文聚社成就最高的创作.在文聚社刊物上发表诗歌的作者有冯至、卞之琳、李广田、程鹤西、杨刚、姚奔、李慧中、赵令仪、穆旦、杜运燮、罗寄一、陈时、许若摩等,在他们的作品中,可以称为20世纪中国文学代表作的有<十四行六首>、<诗八首>、<赞美>、<滇缅公路>等.由于论题和篇幅所限,本文选取文聚社社员的代表作品<赞美>、<诗八首>、<滇缅公路>、<诗六首>等进行分析,所得观点多为新论,有的则在此前研究的基础上深化了对于作品的理解和认识.     

闻一多最后的两项戏剧杰作

闻一多一生对中国文化做出了多方面贡献,而在其生命最后的两项戏剧杰作是:策划演出彝族民间原生态歌舞;把屈原的<九歌>改编为剧本<〈九歌〉古歌舞剧悬解>.这两项杰作在中国艺术史上都具有开创意义.在闻一多逝世60年的日子里,特作此文彰显其事迹并以为纪念.     

做好能源计量工作是提高能源统计数据质量的关键

能源问题是关系我国经济社会发展全局的一个重大战略问题,目前我国正处于工业化、城镇化加快发展的重要阶段,能源消耗规模不断扩大,能源供需矛盾日益突出。党的十七大报告提出加强能源资源节约和生态环境保护,增强可持续发展能力,加快节能减排工作责任制,促进经济又好又快发展。随着国家及各级地方政府节能降耗目标责任制的层层落实,能源统计工作也越来越受到重视。由于历史的原因,能源统计工作目前十分薄弱,面临着统计方法制度不健全、统计指标体系不完善、统计调查方法单一、统计人员匮乏等诸多问题。本文从基层能源统计工作者的角度出发,就做好工业企业能源计量工作,提高能源统计数据质量谈几点粗浅认识。一、能源计量是开展能源统计工作的基础能源统计是运用综合能源系统经济指标体系和特有的计量形式,采用科学统计分析方法,研究能源的勘探、开发、生产、加工、转换、输送、储存、流转、使用等各个环节运动过程、内部规律性和能源系统流程的平衡状况等数量关系的一项专门统计。“能源计量”是指在能源流程过程中,对用能单位各环节的数量、质量、性能参数、相关的特征参数进行检测、度量和计算。能源计量比一般计量具有一定的复杂性,能源品种多种多样、消耗能源的设备多种多样、涉及的...     

大型文学刊物《文聚》形式考述

抗战时期昆明的文学刊物《文聚》是西南联大学生林元主创的。《文聚》有着自己的形式特征,刊名、开本、刊期、目录、编后、出版时间和版权页等“版形”同少异多,不可“举一反三”;稿约和广告等“附载”有同有异,反映出文聚社的外部关系,不能“知一而足”;目录与正文的排列显示出《文聚》高超的编辑艺术,值得研究学习。在研究者很难见全《文聚》杂志的情况下,文后还附录了《文聚》各期的目录。     

从民间文学看哈尼族的传统生态观

The Hani’s rich folk literature has preserved their traditional culture. Interpreting it from the perspective of ecological culture may lead us to the conclusion that the Hani’s traditional eco-logical understanding is that of a harmonious rela-tionship between man and nature. This ecological understanding is similar to that of other ethnic groups in Yunnan, such as the Bai, Dai, Wa, Yao, Naxi, Jingpo, Bulang, and other ethnic groups, which shows that this ecological under-standing is common across the Chinese nation. Meanwhile, this ecological understanding has an enlightening role for human beings to keep the eco-logical balance in the present day. This article tries to investigate the deep connection between the Hani’s folk literature and the natural ecology, and reveals the Hani’s traditional ecological under-standing. 1 . The Hani’s traditional ecological under-standing is revealed in their folk literature The Hani have no fairy tales in the strict sense, their literature is a kind of“universal litera-ture” enjoyed by both adults and children. Howev-er, the Hani’s folk literature also created a roman-tic world similar to that of fairy tales. This “fairy tale world” is just the world of nature reflected in the Hani’s literature. The typical characteristics of this world are harmony and happiness. In this har-monious and happy world, mountains are a para-dise for man and all other things on earth. In this paradise, man is only a part of nature, they are not the spirit or the core of the world. Man, animals and plants have their own places, and their own happiness. Meanwhile, they support each other, and have a common development. In a word, man and nature have a highly harmonious relationship. When environmental protection and ecological bal-ance become a common topic in today’s discourse, one can gain some insight by reading Hani fairy tales and legends. Therefore, digging out the eco-logical beauty from Hani folk literature still has a practical purpose. How then does Hani folk literature describe the relationship between man and nature? We find that the Hani folk literature is full of stories con-cerning how the animals and plants save mankind. Many works reflect this idea: if mankind had not been assisted by the animals and plants, it must have died out long ago, therefore, man should show his thanks to the animals by protecting them. Be-cause the animals and plants saved man’s life, and man knew to show his gratitude to them, the rela-tionship between man and nature is always good in the fairy tales, although they live in their own ways, they never disturb each other — they have a totally harmonious relationship. Moreover, man can even marry animals and have descendants with them. The harmonious relationship between man, animals and plants is a basic theme of the Hani folk literature, as well as a basic part of the Hani eco-logical understanding. The relationship between man, animals and plants reflects not only a friend-
ship, but a kind of family relation, because they can even become couples, although the couples can sometimes suddenly turn hostile — they may have disagreements or even come to blows. When this happens, the deities could help to solve the problem— this is another aspect which reflects a harmoni-ous relationship between man, animals and plants. In the Hani folk literature, the harmony be-tween man and nature is also reflected in the mutu-al assistance between man, animals and plants. In this kind of literature, man, animals and plants are always equal; they not only have a common goal and the same standards for good and evil, but also have a common language, with which man, animals and plants are able to negotiate with each other, help each other and reap their own rewards. 2 . The cultural sources of the Hani’s tradition-al ecological understanding Although literature is a creation of the writer, it reflects social life. The writers’ imaginings can-not be separated from the practicalities of place, and folk literature has its own particularity. Folk literature is created by several folk artists from gen-eration to generation. It might be a result from sev-eral people’s discussions during the creative process or when the work is passed down, hence, it is typically collective work and has typically mass characteristics. Although the individual plays a significant role in the creation of a work, the content of folk literature does not always reflect a single artist’s idea, but the idea of a group. There-fore, we say that the harmonious ecological under-standing reflected in the Hani literature actually re-flects an overall awareness of the Hani people. Why did the Hani form this kind of common awareness, then? We believe that it is decided by the Hani’s living environment and common cultural resources. Most Hani people live in the mountain-ous or semi-mountainous areas between Mt. Ailao and Mt. Mengle. The living environment partly in-fluences ideology. Because of the level of inacces-sability, and self -sufficient life style, communi-cation among the different Hani villages is rare,
however, what they see every day in their living ar-eas are mountains; therefore, their similar living environment leads them to have a similar under-standing of the mountains. The Hani are a “migrated ethnic group”. Their ancestors originally lived in the remote north. Due to natural and social causes, they moved south. Following the cultural development and improvement of natural conditions, their popu-lation gradually increased. After they stepped into the mountainous areas of Mt. Ailao, they had im-proved material conditions and peaceful life, and the population dramatically increased. Later, they settled down in the broad area of the Honghe and Lishejiang drainage basins. The Hani’s history of migration and development indicates that no matter how large a population they have, and how they are scattered, their culture has the same origin. Therefore, tracing the origin of the Hani culture is very important to understand why the Hani share a common awareness of the harmonious relationship between man and nature. Another point worth noting is that the Hani are called as an “Ethnic Group of Stories”. The Hani like telling stories, and making up stories, therefore, there are many popular stories among the Hani. This is because Hani have no writing, which makes the essence of the Hani culture lie in their oral stories. The ancestors’ stories, and their wisdom are all spread and handed down through these stories. The Hani stories actually play act as cultural carriers, burdened with the task of preser-ving culture, and playing an educational role. It is due to the influence of the ancestors’ traditional culture that the Hani have kept an awareness of maintaining a harmonious relationship between man, animals and plants. Then, which factors in the Hani’s cultural origin have promoted this awareness and made it exist for a long time? This article separately discusses the impact of the origin of the heavens, earth, man, animals, and plants, as well as the understanding of animism to this awareness.
In the Hani’s traditional religion, animism is a basic tenet. The Hani believe that the universe is created by the gods, and all things on earth are brought about by the gods. These deities infuse the things in the universe with a spirit; man cannot hurt other things, including those things without life;and the proper relationship between man and nature is harmony. A harmonious relationship means to obey the deities’ will, and is a special representation of their worship. Some people be-lieve that the formation of this kind of understand-ing is directly related to the ecological environment in which the Hani live. They live in the mountain-ous areas and conduct farming work from genera-tion to generation. The forest and water sources are their basic production materials. While using and transforming nature, they must protect and respect nature. Only in this way can an ethnic group un-dergo constant development in a difficult environ-ment—this already has become common knowledge during the process of inheriting the Chinese culture in the past thousand years. And to the Hani peo-ple, this is their principle, as well as their life philosophy. The Hani’s understanding of animism is a kind of pantheistic ideology, which belongs to religious aspect and does not fit with materialism. However the understanding of animism plays a very big role in the Hani’s formation of a self-consciousness in protecting the animals and plants, and keeping the ecological balance. Its role is not limited to an in-dividual or a local area, instead, its meaning to the whole Hani area cannot be underestimated. Hence, we take it as one of the sources for the for-mation of the harmonious natural understanding of all Hani people.     

论梅贻琦的美育思想

美育是梅贻琦教育思想的一个重要内容。他的美育思想吸收了欧美现代教育思潮的成分,其本质则是中国传统教育的礼乐并重观。在现代,蔡元培首倡美育,梅贻琦的美育思想可视为蔡元培美育思想的继承和发展。梅贻琦一贯重视美育,其特点是塑造人格、普及美育和日常生活化。梅贻琦的美育思想值得我们重视。     

物流信息化：我国物流业实现跨越式发展之路

我国现代化发展是以信息化带动工业化促进信息化、实现跨越式发展，而物流信息化则是其中的重要内容之一。论述了物流信息化的必然趋势，分析了物流信息化在我国的实践，并提出了进一步发展的若干对策思考。     

关于社会主义商品经济运行机制的探索

党的十三届五中全会的决定明确指出,我国社会主义经济是建立在公有制基础上有计划的商品经济。经济体制改革的核心问题,在于逐步建立一种适合中国国情的,把计划经济和市场调节相结合的社会主义商品经济运行机制。这是一个重大的理论问题和实践问题,需要长期艰苦的探索,才能逐步解决的。     

穆旦在南荒文艺社的创作

笔者截取穆旦前期创作中的南荒文艺社时期进行考察,发现了一些被以往的研究所忽略的新东西,如穆旦积极向上的人生态度,抗战的思想等,并对一些作品作了新的或更深入的阐释。通过穆旦诗歌的思想和艺术分析,得出了南荒社时期是穆旦诗歌创作转折的一个重要时期的结论。     

抗战文学的别一种风姿——论西南联大文学

西南联大抗战文学是西南联大文学的一部分。由于西南联大与抗日战争相始终,西南联大文学往往投射着抗日战争的影子,因此,研究西南联大抗战文学不能局限于“抗战”内容,而应顾及西南联大的全部文学。为了叙述的方便,本文把西南联大直接描写抗战和投射着战争影子的作品都称为西南联大抗战文学。西南联大抗战文学的特点是以人为本,表现为关注战争中的人,揭示人与战争的关系,描写人性在战争中的状况、地位和作用,从而形成了这样三种内容:一、描写战争中人的生存状况;二、寻求救国的力量——人性;三、揭露军队中的人性状况。笔力所至,战争对于中国人生存的影响,对于人性的摧残和扭曲被深刻地描绘了出来。这与通常叙写战争过程,鼓舞战斗情绪,歌颂胜利功绩,宣扬英雄主义的抗战文学不同,呈现出抗战文学的别一种风姿。这种风姿的形成与西南联大作家的人道主义思想、平等自由意识和文化创造觉悟等精神特质大有关系。