《给——温柔的歌声已消逝》中的爱情“外衣”——基于概念隐喻视角

隐喻是构成诗歌体裁特征的重要要素,许多重要诗论也论证过诗性隐喻对于提高认知能力和反映认知现象的重要意义。概念隐喻认为隐喻是一种认知手段,是理解世界、产生意义的重要途径。其本质是概念性的,是跨概念域的系统映射。雪莱的《给——温柔的歌声已消逝》通过对歌声和音乐、芳香和紫罗兰等具体概念的描述,映射到与思维情感相关的抽象概念上,生动地传达出了留恋逝去爱情的强烈感受,为无形的爱情穿上了一件有形的外衣。运用概念隐喻理论对该诗歌进行分析,不仅能够给予理解这首诗歌一个更加新颖的视角,更能对隐喻传达抽象情感有更加具体的认识。     

Love Without Borders?

Since 2000, Denmark has imposed some of the strictest immigration laws in Europe. Consequently, family reunification has become increasingly difficult for immigrants as well as for Danish citizens. In the fall of 2010, the Danish family reunification laws became subject to criticism and protest by a citizens' initiative called ‘Love without Borders’ (LWB). The article investigates how LWB managed to generate political momentum around love: an affect which seems to promise inclusion, liberation and togetherness for those directly affected by the laws as well as those attempting to change the laws. Yet the idealized version of love promoted by LWB happened to take the form of romantic intimacy predominantly consisting of straight, young and white-brown couples oriented towards reproduction. Our main argument is that despite its good intentions of supporting migration the activist campaign ‘Love without Borders’ ends up supporting whiteness as the body through which love must flow. As an indicator of the racialized discourses informing LWB's activism the article introduces the concept of white transraciality. Thus, to LWB love seems to promise affective ties to the nation, to the future and to the political system in ways that sustain white hegemony. Building mainly on Sara Ahmed's and Laurent Berlant's reflections on love as cultural politics the article analyzes posters, viral videos and newspaper debates in its discussion of the promises and pitfalls of love as an affective political tool.     

‘Some people are not allowed to love’: intimate citizenship in the lives of people labelled with intellectual disabilities

Disability helps us think differently about the ‘ideal’ neoliberal-able citizen who may not equate to ideas of productive, sexual, ‘normal’. Intimate citizenship – our rights and access to intimacy – is often ignored by those working with people labelled with intellectual disabilities and in research. In this article, we discuss the outcome of a dialogue between self-advocates labelled with intellectual disabilities, academics, service providers, Aboriginal leaders, students and artists about intimate citizenship through love, intimate work and consumption.     

爱的存在——蒂利希终极关怀思想管窥

爱不仅是情感的维度,更具有存在的意义。作为终极关怀的一部分,爱与终极关怀休戚相关,爱的沉沦正是终极关怀的困境所在,而爱的诠释则是终极关怀的表达。爱的存在深入生命的深层,并通过象征、悖论以及信仰的方式呈现出来,爱的呈现既是生命的展开,也是终极关怀的践行。     

解析墨家思想中几个关键概念——兼评中国人的精神世界

墨家学派的几个关键概念——兼爱、尚同、非攻、天志、明鬼中存在着不可克服的不兼容性。以功利性为目的的"兼爱"导致了爱的错位;追求平等的"尚同"和"兼爱"产生不可克服的尖锐矛盾;"天志"和"明鬼"导致了精神世界爱的荒漠并为极权统治作好了精神上的铺垫。科学精神和墨学形同而质异,"五四"时期的思想大家倡导墨学存在失误。认识中国人的精神世界要注意墨家的消极影响。     

位格·爱·价值——从舍勒现象学的基本要素看其现象学的独特性

现象学在舍勒思想中不是借用的方法,而是与其哲学目标内在一致的思想主题,具有独特的内涵。从根本上说,现象学态度是作为位格之人的本质态度,人通过这种态度直观价值及其秩序的过程就是人摆脱动物状态,作为位格而存在,成为人本身的过程。     

试析《圣经》中的"罪"与"爱"

《圣经》中的伦理思想非常丰富,其中,有关“罪”与“爱”的阐述既体现了宗教的神圣性,又对现实人生有着一定的指导意义。从人性本恶出发,基督教认为人具有有限性,故需时时反省、忏悔。而耶稣被钉十字架,则表达了上帝时人的无尽之爱,俗人需以上帝为榜样,以博爱之心宽恕他人之过。     

论孟子推恩说的深度悖论

孟子的“推恩”说试图从特殊性的血缘亲情出发,实现普遍性的仁者爱人,由此把儒家理论架构的两大支柱———“孝”与“仁”内在地统一起来。但由于孟子同时又提出了“爱有差等”的原则,明确赋予血缘亲情以至高无上的地位,结果就导致他的推恩说陷入深度悖论,在传统儒家的理论架构内无法成立。     

论新时期小说情爱叙事的电影改编

小说情爱叙事的电影化实际上可以看作是小说的一种传播形式,电影中的情爱叙事与小说原著的差异是简单的,但背后的原因是复杂的。从爱情对专制的控诉到爱情的存在主题,从“移植”、“强化”、“改写”等几种不同的改编方式中,《被爱情遗忘的角落》等九部电影对小说情爱叙事的改编,见证了中国新时期以来文学的历史变革和多元化文化的形成。     

先秦儒家“亲亲”和“尊尊”思想的特色——以文献所记载的丧服服叙制度为视角

先秦儒家从内位与外位相区分的角度考虑“亲亲”和“尊尊”关系问题,这两者并不是绝然对立的。儒家重视亲亲血缘关系,实质是强调情感的自然真实性,包括丧服服叙制度在内的礼文之道德原则实际就源自于人们的这种真实情感。对源于亲情的真实情感的极端重视和通过对道德原则的不断切身反省从而得到落实是先秦儒家思想的两大特色。