边雁笔下的螃蟹

"边雁",是时人对因绘制芦雁而"有声画坛"的清代画家边寿民的称呼。边寿民(维棋)(1684-1752年),字寿民、颐公、号渐僧、苇间居士;江苏山阳县(今淮安)人。①作为扬州的职业画家,边寿民留下了大量作品,之中不仅有千姿百态的芦雁,还有螃蟹、花卉、芭蕉、湖石等诸多题材,其中尤以螃蟹最为生动。     

边寿民及其《芦雁杂画册》

中国历史博物馆于1982年征集到长沙徐氏收藏的清代边寿民《芦雁杂画册》一件,纸本,设色。画共十二开,其中芦雁画六开,杂画六开,每开画心纵24、横36.4厘米;最后有严经邦跋一开。此件册页反映了边寿民的主要作品风貌,为研讨他的绘画艺术提供了较好的素材。第一幅《泼墨牡丹》。花心浓墨点画,向外依次渐淡渲点花瓣。枝叶挺拔,每叶以三笔不同墨色点就,淡叶略加勾勒。整幅画鲜明、干炼。题画诗为"街头扑面卖花儿,     

《芦雁图》鉴赏

<正>边寿民(1684-1752年),山阳(今江苏淮安)人,秀才,清代著名花鸟画画家。初名维祺,字颐公,又字渐僧、墨仙,号苇间居士,晚年又号苇间老民、绰翁、绰绰老人,擅画花鸟、蔬果和山水,尤以画芦雁驰名江淮。他又工诗词,精中国书法。与郑板桥、华岩、金农等人齐名,属扬州画派。但也有人将他列入"扬州八怪"之一。尉氏县文物保护管理所收藏有一幅边寿民的《芦雁图》(图1)。该图为横幅,其画心为纸质,长262厘米、高37厘米。画面上在已盛开芦花的芦苇丛中,有两只大雁站在浅水平沙的湿地上,正在俯首窃窃私语,而另一只却在它们的前方单腿独立、回首鸣叫,而在这三只大雁的后方,一只大雁正自顾自的一头扎在深水里捉鱼嬉戏。就是这么     

鸿雁奋翮上青霄——边寿民及其芦雁画

边寿民出身贫寒,自幼聪颖,但屡试不第。４０岁开始游历名山大川,直至６４岁。一生坎坷,刚正不阿。中年学画,居住于鸿雁栖息的苇滩之中,观察鸿雁的飞鸣逐食,成为画芦雁的大师。诗文、书法亦卓有成就。     

河南省博物馆举办《馆藏绘画艺术展览》

从一九七九年春节起,河南省博物馆举办的《馆藏绘画艺术展览》正式开放,受到广大观众的热烈欢迎。这个展览展出我国明清以来三十五位画家的四十几件作品,包括人物、山水、花鸟等题材的卷轴画、册页、通景屏、扇面和木刻版画。作者有沈周、焦秉贞、袁江、边寿民、李鱓、郑燮、黄慎、吴昌硕、齐白石、徐悲鸣等著名画家。     

桂宦藏书在淮安

程晋芳(1718—1784),初名廷璜,字鱼门,号蕺园,是清乾隆时期的名藏书家,有藏书室名“桂宦”,生平聚书5万卷,有3万多册藏于“桂宦”。他以书会友,招致方闻积学之士。名金石学家吴玉捂、诗人袁枚、小说家吴敬梓、画家边寿民、盐运御史卢雅雨等均曾造访过“桂宦”。程晋芳自己也研经问史,手披口诵,日夜搜     

陈撰当属“扬州八怪”考辨

陈撰是清中期画家、诗人和收藏家,善画花鸟、人物,山水亦有创造,书法化古出新且颇有汉简隶意。其生于钱塘,后寄寓扬州,客居盐商家中,与金农、汪士慎、边寿民等画家皆有交游。黄宾虹在其画史著作《古画微》中将陈撰列入“扬州八怪”之列,但此说毕竟为黄氏一家之言,尚需考证。文章就陈撰的艺术特征、地缘关系、交游情况等方面进行综合分析,以求对陈撰当属“扬州八怪”之说提供建设性意见。     

周代祭祀用牲礼制考略

周人常规祀典用牲的种类和规模,依据祭祀主体的身份而定,考古发现祭祀用牲的规模和等级.也与祭祀主体的地位密切相关.根据传世文献记载,周人献祭用牲,具有"贵牷肥"、 "贵纯"、"尚赤"、 "尚幼"、"贵牡"等崇尚,这些多被考古发现以及出土文献所证实.周代存在以刍狗、土龙、偶车马、人俑等"假牲"祭祀的礼俗.周人尚有饰牲之礼,祭祀之前,牺牲被刷治一新并加以文饰,以取媚于神灵.作为牺牲的替代品,刍狗、土龙等"假牲"也被加以文饰.     

论孙中山的文官考试思想

孙中山选拔文官的标准是德才兼备,以德为首.他所说的德,不是以三纲五常为核心的封建道德,而是以符合"三民主义"、"五权宪法"、资产阶级的民主共和、官吏是人民公仆等思想为价值取向.孙中山指出选举制、委任制有弊端,主张以考试制度补救之,也就是在"五权宪法"的框架之中,国家建立考试院,主管人才的选拔和任用.同时,完善国家政治制度,建立文官的培养、任用、监察等运行机制.孙中山的理论创新,奠定了我国文官制度的基础,为我国文官制度的近代化作出了贡献.     

试析陈独秀的“以科学代宗教”思想

新文化运动初期,陈独秀针对在社会转型背景下出现的信仰危机,提出了"以科学代宗教"的主张.他认为以西方自然科学为基础的科学思想、精神和方法,可以在世界观、人生观、社会历史观等领域取代宗教,作为现代社会的新信仰.他后来的思想虽有曲折,但并没有放弃"以科学代宗教"的主张.在中国现代"以科学代宗教"的社会思潮的形成过程中,他起了主导性的作用,做出了主要贡献.     

The military, psychiatry, and "unfit" soldiers, 1939-1942

This article examines the psychiatric screening of U.S. soldiers during the Second World War, established by psychiatrist Harry Stack Sullivan (1892-1949), as a key moment in the public application of clinical psychiatry, as well as a turning point in Sullivan's intellectual and professional career. After a brief look at the ideas and expectations Sullivan brought to the screening system, I discuss a major problem of the screening: the mismatch between the medical concept of disease prevention and the realities of the mass screening as a public policy. As a way to highlight this mismatch, I focus on Sullivan's failure to protect homosexual men from medical and social stigmatization by screening them out of the armed forces. Despite his liberal approach to the issue of homosexuality before the war, which he had created in his clinical practice, Sullivan was unable to persuade the military and the public of gay men's right to serve the nation. The examination of how his sympathetic view of homosexuality became circumscribed reveals not only the gap between clinical insights and public policy, but also how tentative views of homosexuality in public debate among liberal psychiatrists during the decade preceding the war contributed to the failure to make non-homophobic policy in the 1940s. This article shows that the relative conservatism in the politics of sexuality among liberal psychiatrists, as well as the intransigent conservatism as seen in homophobic tradition of the Army, contributed to the discriminatory screening criteria.     

Visa requirements,carrier sanctions, "safe third countries" and "readmission": the development of an asylum "buffer zone" in Europe

"This paper explores the development of a so-called asylum 'buffer zone' around the eastern frontiers of the west European region as a result of the Schengen, EU and EFTA member states' introduction of more restrictive asylum policies during the first half of the 1990s. Restrictive policies in western Europe are forcing central and east European states into a 'buffer role', obliging them to absorb asylum-seekers who fail to gain entry into western Europe and/or restrict asylum-seekers' access to the borders of potential 'receiving' states. In addition to examining the mechanisms by which this 'buffer zone' is developing and questioning what it might mean for future asylum trends and policies in Europe, the paper considers the wider questions raised by this development in relation to the changing geopolitical landscape of Europe, particularly in relation to the changing political and security relations between western, central and eastern Europe and the former Soviet Union."     

论"民俗问题"与"辨风正俗"

民俗是人类社会长时期相沿积久而形成的习俗惯制、礼仪、信仰、风尚等民间文化传承现象的总和,是经群体或社会约定俗成并流行、传承的民间文化模式,是规范个体行为、社会秩序和调解社会心理的非主导性生活模式。民俗作为社会物质生活与精神生活样式的复合模式,是在一定程度上制约社会文明进程的基本要素,具有对社会生活制衡与调控的功能。     

红枪会与近代乡村自卫(1912-1937)——以鲁东地区为中心

民国时期尤其是军阀政治时期,军阀政权对乡村进行掠夺性剥夺,加之兵匪纵横,使整个社会由于缺乏现代动员方式,导致现代国家的基层防卫体系在乡村地区极为薄弱。在此背景下,以红枪会为代表的民间秘密结社组织,在民国时期尤其是在军阀政治时期席卷了整个华北地区,一时成为当时农民反抗军阀、抵御土匪的一个重要手段。在此过程中,宗教仪式与神秘性成为红枪会社会动员的一种有力工具与主要特征,而自卫与动乱则是红枪会在这一时期带给乡村社会的两面。     

蒋介石从"三二○"到"四一二"的心路历程(续)

蒋介石对工农运动的态度,无疑是导致他与共产党关系恶化的一个重要原因。而值得注意的是,在北伐开始后的一段时间里,广东的工人运动,特别是农民运动虽然出现了回潮的现象,但北伐军北上所过之境,包括蒋介石指挥的部队所过之江西、福建等省,工农运动仍旧取得了相当的发展。这种情况至少说明,蒋介石对工农运动的态度其实颇为矛盾。