论数码艺术设计的形式美与传统绘画

数码艺术设计是数字化时代新兴的艺术形式。发掘数码艺术设计与传统文化的艺术渊源,是丰富数码艺术语言和正确表现数码艺术形式美的关键。正确认识数码艺术设计的产生和发展,以及数字技术的特点和表现风格,同时吸收不同文化,各学科相互补充,相互借鉴是数码艺术得以健康发展的根本所在。     

清兮？浊兮？——从阎真的《沧浪之水》谈起

《沧浪之水》在叙事上由于叙事目的过于功利而有简单化之嫌,作者成了叙事的僭越者和万能主宰。其对知识分子的前设与在文本中表现出来的所谓知识分子的行止的自相矛盾昭示作品本身的世故,没有超越维度。一个简单的故事弄成了世故的咏叹调。     

古典诗歌中"夕阳"意象浅探

通过对古典诗歌中"夕阳"意象的探讨,指出诗人借助"夕阳"这一意象来表现自己对宇宙、社会、人生的领悟,抒发自己的人生理趣,展现了中国古典诗歌中"夕阳"意象特有的审美意蕴.     

外语听力学习中的情感因素

情感因素对外语学习有重要影响,影响外语听力学习效果的情感因素主要与情绪和态度有关.文章综述了有关研究,提出了选择恰当的教学材料、教学方法多样化、帮助学生树立信心等建议.     

从自然景观描写看毛泽东诗词的艺术感染力

毛泽东诗词中有不少关于山花雪月的描写,借助大自然的丰富景观,巧妙地表达自己的思想感情,以独特的自然观审视社会和历史,体现了诗人的英雄情怀,以及对自然美的独特认识,其艺术感染力震撼人心。     

What's Social About Social Emotions?

This paper presents a new approach to the demarcation of social emotions, based on their dependence on social appraisals that are designed to assess events bearing on social concerns. Previous theoretical attempts to characterize social emotions are compared, and their inconsistencies highlighted. Evidence for the present formulation is derived from theory and research into links between appraisals and emotions. Emotions identified as social using our criteria are also shown to bring more consistent consequences for social behavior than nonsocial emotions. We conclude by considering ways of validating and refining our classification.     

论悲剧的挫折教育意义

挫折教育因为在具体实施过程中缺少有效的训练模式,使得个体对现行的挫折教育多有抵触,悲剧审美通过纠正个体认知、疏泄负性情绪、锻炼意志品质三方面的影响,最终使个体的挫折承受力有所提高,又因其特有的审美化作用,使挫折教育成为美的甚至是愉悦的教育形式,而成为挫折教育有效的训练模式。     

群体事件中的群体挫折感研究

群体挫折感不同于个体挫折感,它在群体事件中的反应表现为模仿、从众和阶层认同、情绪化感染、攻击行为。通过对群体挫折感产生原因的分析,启示我们要管理与疏导群体性挫折感,可采取以下措施:改善宏观社会环境,丰富社会诉求渠道;分解挫折来源,引导个体和群体合理认知;适度进行情绪宣泄。     

Advancing wellbeing research: would Americans be happier if they lived like Australians?

International comparisons of emotional wellbeing rarely account for the situational and social context of the experience of emotions (such as happiness or pleasantness) associated with everyday activities. A small number of studies have revealed the emotional context of the daily time‐schedules of Americans. Knowing the emotions people associate with patterns of experience opens up the possibility of modelling how national emotional wellbeing might change, should policy persuade people to alter their routines. We compare time‐use patterns in two countries with relatively similar cultural and institutional contexts, Australia and the United States, to see how people in the United States might feel if they altered their routines to live more like Australians. We find that such a change could yield a reduction in unpleasant time in certain categories, such as paid work, but at the cost of losing more pleasant time in other activities, including socialising. We also find that men and women are likely to have different responses to policies that alter general behaviour. This paper highlights the need for future research to explore the emotional diversity, emotion work, and gender gaps in the emotional wellbeing of nations.