从朗吉努斯的《论崇高》看屈原的《离骚》

西方美学一般把审美意识区分为优美与崇高两类，古罗马时代的希腊文艺理论家朗吉努斯在其名著《论崇高》中，早已勾勒了崇高之不同于优美的基本特征。本文作者受朗吉努斯著作的启发。对屈原的《离骚》作了细致的分析，认为《离骚》不是一般的优美所可以概括的，它所体现的是一种崇高之美，文章最后强调，崇高在西方源于希伯莱文化，以忧患意识为其思想根源，《离骚》的崇高与屈原所遭遇的忧患也有密切联系。作者希望我们今天能够多一点忧患意识，能在文坛上出现像《离骚》一样崇高宏伟的诗篇。     

国外萨满生理和心理问题研究述评

萨满生理和心理问题研究是国外萨满教研究的前沿问题和热点问题,主要围绕萨满其人、萨满出神术及"脱魂、附体论"和萨满医疗等方面进行研究和讨论.梳理国外学术界对这些问题的研究,有助于了解国外萨满教研究的理论、方法以及研究的深度和广度,对开展中国北方民族萨满教研究也有重要的借鉴作用.     

汉字书法衡镜——兼评余杰《作为“文化摇头丸”的书法》

本文分七章。分别论述了汉字书法的悠久历史及其在汉民族文化中长盛不衰的深层原因和历史必然。并从美育的角度，论述了汉字书法在中国古代教育体系中的各种举措和积极成效。文章用毋庸置疑的历史事实批驳了当今流传于网络间否定书法，视书法为“摇头丸”的荒谬言论。     

Correlates of African American female adolescent offenders 3, 4-Methylenedioxymethamphetamine (MDMA or “Ecstasy”) use and sexually transmitted infection morbidity

Abstract

The current study was designed to determine the extent to which self-reported ecstasy use in a population of juvenile adolescent detainees in a southern state is associated with high-risk health behaviors pertaining to sexually transmitted infection (STI) symptomology and past history of STI occurrence. Participants were 764 African American females extracted from an overall sample of 2,260 juvenile offenders housed at selected Youth Development Campuses in the state of Georgia. Significance tests were conducted using univariate logistic regressions to examine the independent associations of participant’s self-reported ecstasy use and dichotomized HIV risk behavior correlates and history of having a prior STI before the most recent incarceration Participants who reported ecstasy use prior to incarceration were 1.7 (OR = 1.68, 95% CI = 0.78–3.64) and 1.8 times (OR = 1.87, 95% CI = 1.24–2.81) more likely respectively to indicate having had genital warts or chlamydia, and were more than 1.5 times (OR = 2.21, 95% CI = 0.83–5.44) and two times more likely to report having had gonorrhea or herpes, accordingly. Prevention programs for adolescent offender populations should develop interventions that target adolescents’ substance use behavior as a function of STI risk taking as well as being culturally competent to deal specifically with these problem behaviors.     

莎菲形象新解：反对自己的现代女性

莎菲的苦闷和感伤，在19世纪20年代末的时代背景下，意味深长：一方面，其切合了“五四”退潮后的青年情绪，使得时间现场后移；另一方面，在左翼文学兴起前的时代，莎菲却并无革命的激情。从现代性开端的时空点来看，莎菲的反对自己和最终逃离之举，正是其追寻爱与美的结果。这导致了其爱的迷狂。     

Ecstatic things

Abstract

This article addresses the orchestration of domestic lighting as an object of anthropological study. It takes Bedouin domestic architecture in southern Jordan as a starting point in an analysis of how light is used as means of safeguarding spaces as part of hospitality practices central to Bedouin culture. By arguing that things are “ecstatic” in the sense that they transcend their own tangibility, the article shows how objects, such as tinted windows, impose themselves on other objects to shape the particular visual presence of the world that informants opt for. Such a presence of the world is analyzed through the notion of “atmosphere” as a contemporaneity of subjective emotions, cultural ideals, and material phenomena. Thus, while boundaries between interior and exterior may be upheld by tangible material strategies, such as walls, these boundaries may also simultaneously be permeated by the ecstasy of material things, which aim to safeguard other aspects of life through less tangible strategies.     

中国古代文艺理论“化”范畴试绎

“化”是贯穿中国古代文艺美学的重要审美范畴。从发端于《周易》“天地氤氲 ,万物化醇”的审美本体论 ,到宋元“身与竹化”的审美创作论 ,再到明清“笔墨化”与“化境”的审美存在论 ,都始终贯穿着以“化”为核心的审美意识。“化”的丰富内涵渗透于历代绘画的语言层面、思维层面与本质层面 ,其自身演衍的历史过程显示了其独特而深远的审美价值和哲学意蕴     

癫狂体验耻辱意识市民精神--当下女性写作的三个问题

“癫狂”是女性写作的一个重要题材 ,其中诞生了女性个性解放、身体解放等一系列重要主题。但是“癫狂”在当代却走向了它的反面 ,它不再是社会反抗的工具 ,相反成了欲望征服个体的手段 ;耻辱感一直伴随着中国当代女性写作 ,成为女性写作的一大动力因素 ,但是 ,中国当代女性对耻感的认识却是有偏颇的 ,她们并不能真正正视自身 ;在中国 ,市民意识常常会被有意无意地戴上女性的性别标记 ,王安忆的市民意识在其中可说是有代表性的 ,王安忆市民意识是和煦的、日常的     

劳伦斯生命观中的“酒神”精神

劳伦斯认为，在资本主义高度发达的时代，最突出的特征是人们灵魂的空虚与血性生命的死亡。他致力于通过对完美性关系的探索，倡导达成心灵狂欢的“酒神”精神。通过对生命概念的分析，探讨了体现在劳伦斯作品中独特的生命观，并对这种生命观的根源做了深入研究，从而在更加深刻的层面解读了劳伦斯的思想及作品。     

济慈诗歌的悲情人生与美、真、爱的有机统一

济慈的诗集美、真、爱三位为一体,超越了悲情人生,化具体为普通。济慈的诗用精妙的节奏,表现自然状态下的和谐之美,咏唱天与人的和谐之音。济慈满怀热情求索,以生命为代价建构诗的生命天地。逃避并不是唯美,沉湎更见出创造。济慈执著的梦幻追求,多彩的狂迷欢乐,使他的诗的世界充满激情和异土情调,其爱心又总让人感受到生命跃动在他的诗国。济慈以狂迷的体验、多彩的欢乐,帮助读者找到了现代精神的一个形式,即让生命充分扩张、延伸,并使之充满另一个世界。济慈随心所至、自然生成的诗歌的观念同后来意象派的诗歌创作思想是相通的。济慈的诗作及其诗论的影响已超越了国界和语言的限制,成为世界共同拥有的宝贵精神财富。