"神思"新探:获得灵感时的文思

对《文心雕龙》"神思"的认识,学术界历来存在着分歧,这也是"龙学"研究一直未解决好的问题."神思"既不等同于想象或灵感,也不等同于艺术构思、形象思维等,应是灵感来临或获得灵感时的文思.     

试论董仲舒天人合一思想

董仲舒适应封建大一统的时代需要 ,利用当时的自然科学发展成果 ,构建出一套以天人感应为表现形式的政治哲学体系。在董仲舒天人合一思想中 :“天”就是指自然界 ,“人”就是指人类 ,“合一”就是指自然和人类和谐相处。但是 ,他的“天人合一”思想具有超越性。其“超越性”集中体现在“天”具有伦理道德观、王权政治主张和宗教精神关怀的层面。所以 ,董仲舒天人感应思想不是神学目的论 ,而是自然、人类和谐发展论。     

想象力与古典诗词教学--古代文学教学与创新思维培养研究论文之三

想象力是发展创新思维的翅膀。古代文学教学,应当充分利用古典诗词所具有的想象空间,从引导学生储备丰富的记忆表象、培养敏锐的理解领悟力、激发创造性的形象思维力和拓展多样的情感空间等方面入手,在赏析作品的过程中培育学生的想象力,将知识的传授与能力的培养紧密结合起来。     

论审美想象的图式理论

审美想象是人进入澄明的自由之境而且几乎完全彻底地自由展开人的生命本质力量的理想方式。在康德的哲学论域里,想象力是一种联结的力量,一种联结过去、现在、未来,联结出场与不出场的力量。“图式自身常常是想象力的产物。”在康德哲学思维的宏观视野里从创作者的审美之维和接受者的创造之维可以并能够建构起审美想象的图式理论的宏观的理论构架。     

“欲望”与“禁忌”:中国现代女性作家的“思春”叙事

"思春"叙事是中国现代女性作家表达思想感情的重要方式,她们往往不像男性作家那样消弭了自我而去追随革命,相反,她们多以一种完全有悖于男性想象的心灵独语,十分隐晦地讲述女性对于情爱问题的矛盾心态:既渴望爱情的归宿又惧怕男性的伤害,既有本能欲望的冲动又有理性节制的掌控,她们正是通过文学艺术这种含蓄达意的表现方式,向社会展示了一种为男权话语所忽视了的精神世界。     

论元散曲翻译中的模糊再现

模糊是自然语言的本质特征。语言是文学的载体,因此可以说,模糊亦是文学的基本属性。文学模糊的审美价值在于其中的不确定性为读者留下无限的想象空间,从而激活读者的审美想象,使其在解读与鉴赏中完成对原作的接受。元散曲中蕴含各类文学模糊,要让译文读者同原文读者一样鉴赏和接受原作之模糊美,译者就应力争在其译作中再现原作的模糊。     

TERROR AND THE COLONIAL IMAGINATION AT WORK IN THE TRANSNATIONAL CORPORATE SPACES OF JAKARTA,INDONESIA

This article examines the role of the imagination in the construction of meaningful places out of economically defined and organized spaces. It seeks to understand the processes through which a colonial imagery is deployed in the negotiation of a complex and continually transforming transnational corporate order. This article is based on research conducted while working as a cross-cultural trainer within a transnational corporate office space in Jakarta, Indonesia. I discuss cross-cultural training as a space within which a colonial discourse based on terror and uncertainty persists, producing an ambivalent understanding of foreign overseas labor. I argue that a colonial approach to the social relations that take place within trans-national spaces persists for both Western-born and Indonesian members of the transnational capitalist class and is central to their perspective on capitalist expansion.     

‘(What's so funny ‘bout) peace,love & understanding’: rock culture and the rebuilding of civic identity in the post-conflict Balkans

The article examines current rock culture in the Balkans as a potential vehicle for rebuilding the broken sociocultural bonds between the different post-Yugoslav societies and for creating a constructive cultural space for articulating new forms of civic and post-nationalist identities. The argument offered is that, after the sociocultural exile during the war years, rock culture in the post-conflict Balkans has considerable potential to establish itself as a popular-cultural force of ‘utopian transcendence’ of the current ethno-nationalist sociopolitical moment, and as a catalyst of the new post-Yugoslav spirit of openness, tolerance and peaceful coexistence.     

朝鲜使臣笔下的明代通州

在中国与朝鲜长时间相互交往的过程中,中国经济的繁荣发达已经成为朝鲜的社会集体想象。朝鲜使臣在使行中国时,对明朝经济发达的通州留下了许多珍贵的记载。他们不仅记载了通州经济的繁荣,而且对京杭大运河的政治和军事作用提出了自己的见解。他们对通州漕运的盛况给予了详细的记载,并从细节上对中国的漕运制度进行了仔细的观察。通过对通州盛况的观照,朝鲜使臣进一步强化了对中国经济繁荣发达的社会集体想象,而这种社会集体想象,则是朝鲜使臣们希望本国繁荣富强的心理反映。     

The Therapist's Imagination of Self in Relation to Clients: Beginning Ideas on the Flexibility of Empathic Imagination

The therapist's capacity to imagine is one specific part of the endeavour of empathy which lies at the heart of the processes of the therapeutic relationship. This article offers beginning ideas about the significance of therapist's imagination of self in relation to her/his clients in the task of trying to understand their experience. In seeking to ‘understand’ the experience of others, the therapist is able to move between an imagination of sameness/identification with the client/s, and an imagination of difference/‘foreignness’. The family therapy orientation of curiosity and ‘not‐knowing’ relies on the imagination of self as different to our clients; more traditional understandings of empathic connection rely more heavily on the imagination of sameness/identification with clients. This article argues that flexibility in the therapist's use of self in moving between these positions allows an expanded capacity for therapeutic connectedness. These ideas have special valence in the practice territories of impasse and intercultural therapy.