红了樱桃 绿了芭蕉 丰子恺漫画册赏读

君匋艺术院藏有一本丰子恺漫画集,是画赠给弟子钱君匋的。册页最后一页题有＂何日云帆卸浦桥,银字筝调,心字香烧。流光容易把人抛,红了樱桃绿了芭蕉。＂后属君匋仁弟雅属子恺画并,钤盖＂丰子恺＂白文方印。丰子恺这本漫画对题册页,左页为抒情漫,右页为诗,共十二页,优美的诗句简洁明快的画面相得益彰,也在最大度上突现了丰氏漫画中的文学意味及平民性,有一种朴素平易的美韵。现对这本册页里的画逐一作介绍。此册第一页画一只白鸟由青山间飞出,牵引出长者与小女孩的目光,眺望向远山,虽不画表情,却也能意会到他们放飞的心情与悠远的思绪,     

协丰祥往事

今年五月底,我有机会从云南丽江出发,经中甸、德钦、盐井．芒康、邦达、左贡．林芝,最终抵达拉萨,完成“大美西藏,茶马古道”的摄影创作,途中部分路线与当年云南马帮进藏线路重合。这期间,我结识了拉萨车队队长岗日,从他口中了解到,他家曾经是茶马古道上显赫一时的商号——协丰祥——一支有近500匹骡子的商队,爷爷与他的老父亲也是从丽江沿茶马古道往来滇藏。就这样,在一个恰当的时候,我拜访了岗日的父亲,钟颖老人……     

《诗经·魏风·汾沮洳》实乃"唐风"论

公元前661年,晋献公灭魏,耿、霍三国,山西南部之地几尽入囊中.西周至春秋时期魏国疆域局于今山西芮城一隅,距离汾水有二百四十里之遥;<魏风·汾沮洳>所云公族、公行、公路等官职皆为晋国所有;该诗民歌的性质及女性抒情主人公的身份排出了作者魏人客晋的可能.笔者以为,作为今存最早的"汾水之歌",<汾沮洳>乃地地道道的晋诗(即唐...     

大足多宝塔供养人冯大学即冯楫的史料调查

在大足石刻北山多宝塔内,有两龛造像和六件铭文与冯大学、冯某有关。经考证,冯大学、冯某即南宋绍兴时官员冯楫。     

Perception of Sacred Space

Discrimination of space into sacred and profane is as old as mankind. This study suggests a typology for categorizing sacred Space at three broad levels: mysticoreligious, homelands and historical. Each is further divided on the basis of the extent of the group which shares the consensus view of sanctity. Recognizable levels include international, national, regional, community, neighborhood and individual sacred space. The Mormon culture was used as a basis to test the validity of the proposed typology through use of two questionnaires administered to Mormons. The first questionnaire was an open-ended survey to determine all important regions which were recognized as sacred. The second questionnaire was then prepared which required respondents to rank 15 sacred sites or regions in terms of their sanctity. An analysis of the responses indicates that those sites which are perceived as most sacred are mystico-religious sites where Mormons believe contact occurs between divine powers and man. The next level of sanctity was applied to homelands. The recognized homelands include Utah and Jackson County, Missouri which the Mormons view as a promised land. The third and lowest level of sacred space includes sites of historical importance to Mormons.     

The Perception of Music

Abstract

The author recently described elsewhere a computer program which would transcribe classical melodies played on an organ console into the equivalent of standard musical notation. This program was the fruit of a prolonged effort to understand how Western musicians succeed in making sense of music, in discerning rhythm and the tonal relation hip between notes. The interest of the problem arise from the fact that no two performance of the same piece of music are ever identical so that the listener has to discriminate between those variation of timing and pitch which are structurally significant and those which are merely expressive. In order to under land the ability of some musician to reproduce the cores of music that they hear it is necessary to develop a formally precise theory of rhythm and tonality – a theory which is couched in terms reminiscent of Chomskyan linguistics. But it is also necessary to consider how the listener builds in his mind a representation of the rhythm and tonality of performed music, and succeed in assigning to each note an appropriate place in the developing structure. In this review the relevant areas of musical theory are reviewed, and where necessary extended; and it is suggested that computational models of the kind described can be of great value as vehicle for the expression of precise ideas about our cognitive and perceptual processes.     

对冯筱才先生"回应"的几点说明

冯筱才《对沈晓敏〈也谈浙江省自治运动〉一文的回应》对沈晓敏《也谈浙江省自治运动———兼与冯筱才先生商榷》一文有所回应,但冯文的某些提法及文中涉及的某些史实,仍有必要加以说明。     

论冯桂芬对李鸿章的影响

李鸿章是近代中国一位争议颇大、又在许多方面值得肯定的历史人物,实与他的诸多师友对其思想言行的影响分不开。这其中,冯桂芬对李鸿章的影响不可低估。本文从三个方面分析冯桂芬与李鸿章的密切关系：冯桂芬撰＂乞师＂书,促成李鸿章领兵上海并为其洋务观的产生形成提供了机遇;冯桂芬的《校邠庐抗议》对李鸿章奏设上海广方言馆等洋务思想和洋务实践的深化产生了重要影响;冯桂芬全力影响并促成李鸿章奏减苏松太浮赋,为整饬地方吏治,缓和阶级矛盾,重建社会秩序作出了重要贡献。     

冯玉祥与李烈钧的友谊

冯玉祥与李烈钧都是民国史上赫赫有名的人物 ,都是陆军上将。冯玉祥举行的“五原誓师”、“北京政变”与李烈钧举行的“湖口起兵”打响讨袁第一枪、参加护国之役出兵两广 ,都是震撼神州的壮举 ,近代史上留下了美名。他们都以忠诚捍卫孙中山的主义与事业为职志 ,后半生都以追求政治改革、反对蒋介石的专制独裁、实现政治民主为长期奋斗目标。抗日战争时期都为恢复孙中山的“三大政策” ,坚持抗日救国而敢想敢为。冯、李二人在二十多年亲切交往中 ,成为挚友 ,两人虽长期处境不同 ,却志同道合。一、1 92 5— 1 931年间冯李二人相识与交往的中介…     

《读风偶识》诗学成就简论

崔述《读风偶识》是清代重要的诗经学著作,它坚持实事求是、细读文本、持平汉宋的解诗方法。以大胆疑古、小心求证的科学态度,解决了关于《诗序》的诸种问题,推翻了前人的一些错误观点,一定程度上恢复了《诗经》的本旨。当然,《读风偶识》也存在疑古过勇的不足。     

九一八事变后的冯玉祥

九一事变后,冯玉祥慷慨激昂,呼号奔走,呼吁反蒋抗日,进而组织民众抗日同盟军,揭起抗战大旗。透过冯玉祥“日记”,从历史上加以考察,这一切绝非偶然。     

冯玉祥与护国之役

1915年袁世凯称帝前夕,奉派入川的陈宦,秉承袁氏的意旨,在全省开展“剿匪清乡”活动,冯玉洋参与了这一活动。护国战争爆发后,护国军在川南与北洋军展开激战,冯玉洋率第16混成旅乘护国军主力撤离叙府之机,经反复争夺,攻占叙府,受到袁世凯嘉奖。但对袁氏帝制自为,冯玉洋一开始就表示反对,进占叙府后便不愿与护国军再战,并与护国军停战讲和,力劝陈宦反袁独立,1916年6月,袁氏忧病而死,入川的北洋军纷纷后撤,段祺瑞欲冯旅仍驻川境,以便控制西南,冯玉洋置之不理,擅自由川北撤至汉中,后进驻廓坊,段氏不满冯玉洋在时之所作所为,免其旅长职,改任有名无实的正定府第6路巡防营统领。1917年张勋复辟发生后,段氏始恢复其旅长职。     

冯楫与泸州报恩塔

四川泸州市报恩塔 ,南宋绍兴年间冯楫修建 ,现为省级文物保护单位。已有相关著述多从古建筑和文物价值论叙 ,本文主要从冯楫及其与泸州和此塔的关系、塔以“报恩”命名的社会背景等进行探究讨论。     

冯姓源流略论

一、中国姓氏起源略说欲明冯姓之起源,必然要涉及到整个中国姓氏的起源问题。前人,包括古人谈到中国姓氏起源时,或曰:“古者圣人吹律定姓,以记其族”,姓以别婚姻,氏以别贵贱。或曰:“天子建德,因生以赐姓,胙之土而命之氏。诸侯以字为谥,因以为     

冯惟敏诗辑考

由于《山堂缉稿》重新问世,使我们目前所知的冯惟敏诗作较以前大为增加。然而目前学术界对其诗作的考辑尚不完备,本文在时贤研究的基础上,又辑得冯惟敏诗作6首,并对其诗进行了重新统计。     

冯玉祥与基督教关系研究

冯玉祥皈依基督教。是他追求救国救民和扩张个人权势的双重目标交织在一起的产物。对基督教的实用主义态度和皈依基督教而不媚外。是他最终科学取舍基督教的思想基础。由“基督将军”到三民主义信徒的演变,既是社会的产物．也反映了他在追求救国救民和扩张个人权势的双重目标下力图追赶中国近代政治发展潮流的复杂性和曲折性。     

历史学的传承与启新--冯尔康先生访谈录

冯尔康先生的治学,既承继了中国史学的优秀传统,又在新时期史坛中,大力推动并开展了社会史学的研究,为近20来中国史学界极富开创性的学者之一。他在清代政治史、社会经济史、史料学和中国古代社会结构史,尤其是社会史研究领域,均做出了较大的学术贡献。他在理论创新和具体研究中所形成的开拓性、包容性、前瞻性的治学特点,尤具学术魅力,启人新知。     

冯玉祥在陆军检阅使任内

1922年第一次直奉战争结束后,吴佩孚为了压制冯玉祥,将其由河南督军调任陆军检阅使,驻兵近畿.冯玉祥一抵北京,即组建陆军检阅使署于南苑.该署编制系参照巡阅使署编制而制订,职权 较前有所下降.正因该署是个"闲职",冯玉祥遂抓住有利时机,于任内干了几件惊天动地的大事,大多为人们所称道.及至1924年第二次直奉战争结束,张作霖气焰嚣张,段祺瑞仰其鼻息,排斥异己,冯玉祥以环境恶劣,毅然辞去陆军检阅使,专任西北边防督办.此后,他致力于经营西北,扩充实力,并于不久投身于国民革命.