卡夫卡：现代世界的守夜人

卡夫卡通过小说中人物存在的境遇,言说现代人的异化感、孤独感、负罪感、恐惧感、陌生感和无归宿感。卡夫卡的文学创造是审美现代性的历程中对荒谬世界的一个模型建构。这个建构模型突现了卡夫卡现代主义文学话语的现代性意义,并开创了现代主义小说的言说方式与话语空间。     

济慈在哥特传统中的超脱与沦陷--《伊莎培拉》的光晕与阴影

哥特文学的特征是野蛮、恐惧、落后和神秘,而济慈诗歌的主旋律是对美的追求.哥特文学传统与济慈诗歌在文学特征和审美追求上显然处于对立状态,济慈在<伊莎培拉>中要将这对立的两极统一于艺术的和谐中,将哥特传统的恐怖描写融入浪漫主义的理想化中.利用哥特传统又从中解脱,应该说,他取得了相当大的成功;在某些方面也有败笔,或者说沦陷于哥特传统中,无法自救,致使<伊莎培拉>有光晕也有阴影.     

梦魇里的华美 惊魂后的沉思——蒲松龄志怪小说与爱伦·坡恐怖小说之比较

蒲松龄和爱伦·坡两位大师均在怪异小说方面取得卓越的文学成就.蒲松龄以生花妙笔赋予鬼狐以人的爱恨情感,使之在人的社会法则中演绎一个光怪陆离的因果传奇.而爱伦·坡的恐怖小说则不受时代的限制,在神秘莫测的幻境中表达永恒的主题:美的幻灭,死亡的恐怖以及对怪异现象的疑惧.     

世俗体验与恐惧逃离——“十七年”革命历史长篇小说中的狂欢化图景分析

"十七年"革命历史长篇小说中存在着大量的关于革命的狂欢化想象图景.一个十分重要的原因就是通过狂欢生活中的世俗体验来逃离残酷革命所可能带来的巨大恐惧,以实现对革命及革命历史的最大限度的认同.全民表演场景、亲昵接触场景、笑谑场景、暴力场景构成狂欢化场景的重要内容.     

当生命遇到了恐怖——《女巫》中的恐怖美学解析

恐怖美学在近年来的儿童文学艺术建构中越发重要起来。而英国儿童文学作家罗尔德·达尔就曾在1983年用其童话《女巫》向全世界的儿童们展示了一个恐怖的女巫世界,但恐怖之中总能让儿童读者找到安全感,因此"安全恐怖"策略也成了恐怖美学在童话当中运用的基本艺术策略。     

寓荒谬于才智隐恐惧于凋敝--试析爱伦·坡的《厄舍古屋的倒塌》

经典小说<厄舍古屋的倒塌>的作者爱伦·坡为实现他的创作意图,描述了古老贵族家庭衰落时所笼罩的梦魇般令人窒息的恐惧,调动了不同的艺术手段,制造出种种紧张恐怖的气氛,来表现人类理智的毁灭,同时体现了爱伦·坡小说创作的独特风格.     

The Postfeminist User

This paper is part of a preliminary investigation toward a postfeminist analysis of “the user.” It critically examines the pervasive liberatory rhetoric of interactivity through situating it within a widespread cultural context also rife with liberatory rhetoric: postfeminism. Two media properties, heavily marketed for interactivity, are examined: the first three films of the Final Destination film series and the reality television program Big Brother (US). I situate each as postfeminist texts, and then analyze their interactivity through this lens, demonstrating the utility of applying postfeminism to technology study. Following the feminist method of analyzing popular texts as modes of understanding feminine ideals, thereby articulating contours of a feminine subject position, I argue that analyses of postfeminist culture are productive broadly applied to cultural products, such as interactive media, augmenting feminist media theory. To understand ideals of technological usership, one must understand the culture in which they are embedded. Therefore, articulating the contours of the user as a subject position benefits from understanding postfeminist cultural sensibilities. Through this analysis, I describe the user, contrary to much new media theorizing, as exhibiting an illusory rhetoric of agency, hyperembodiment suffused with temporality and mobility, and an interactivity better understood as ongoing assessment and adjustment.