清初戏曲家龙燮生平、剧作文献新考

<正>在清代文学史和戏剧史上,江南安庆府望江县之龙燮具有一定的地位。其少负"神童"之誉,屡赴秋闱不第,由"恩例北监"荐举康熙十八年宏博,官终工部员外郎。诗有《和苏诗》三集,现存康熙刻本和抄本,民国徐世昌以"诗多逸趣,而不掩其神骏之气"相许。所作戏曲知有杂剧《芙蓉城记》和传奇《琼     

春日的自我归来——从李清照伤春词看其生命情怀的演变

本文从李清照"春愁"里的闺音原唱,勾勒出青年、中年、老年三个不同时期的人生境遇与情感轨迹,揭示她的人生情怀、生命意识之演变。李清照的伤春词在表现女性的爱情悲喜、角色苦闷、精神风范、家国之情等方面其有积极的开拓与超越,其蕴涵的美好词性高贵而朴实。     

赵红霞,让官场领悟“色戒”

老乡称,她能让许多官员陷落,在于其身上没有多少"风尘气"5年前,她在重庆观音桥附近一座大厦的23层做"服装销售",每日往来繁华的闹市区,却没人知道她是谁;如今,她被关押在重庆市某看守所等待最后的判决,她的名字——"赵红     

马晓旭 生猛之魅

1988年出生的新晋"亚洲足球小姐"马晓旭,字典里没有"谦虚"这个词。她管第一次见面的孙雯叫"姨",说自己"一定超过孙雯阿姨";她说已经有7年没穿过裙子,要是亚足联颁奖要求穿裙子,她就拒绝出席;她有时     

从漆画到铜雕──东汉“马踏飞燕”铜雕艺术构思的渊源

马在古代战争中一直有着举足轻重的地位,而且一直是人们心目中"神骏"一词的代名词,因此古往今来,爱马之人多若繁星,从帝王将相到艺术家,甚至普通平民,莫不对其宠爱有加。而汉代及唐朝正是两个将马爱得如痴如醉的朝代。汉代的郊祀歌中便有颂扬天马的章句,唐太宗的昭陵六骏更是将爱马的狂热表现得淋漓尽致。唯其如此,汉唐两代对于马的艺术刻划也是神形兼备,曲尽其妙。先说唐代,这是一个画马名家辈出的时代,从唐初的江都王绪,到稍后的曹霸,再到韩干,代有才人,各领风骚数十年。其中尤其是韩干,因其传世作品《照夜白图》构图洗练…     

郭建梅 拓路之魅

在2009年,郭建梅因为一则电视广告而被大多数人所知。她普及了一个词:公益律师。"公益律师这条路不好走",但她已经走了14年。她是中国最早的公益律师。1995年,作为记者的郭建梅去采访第四次世界妇女大会NGO论坛。     

"甹蘖"辨误

"甹蘖"一词见于《方望溪先生全集》卷三《先天后天图说》:"山起西北,而脊脉皆东北行,其中鸟兽胎育,树木甹蘖,多在冬春之交,盖山气之萌养也."     

哈登 NBA赛场上的潮男

在MVP榜上一度超越詹姆斯,每次换装都是时尚焦点如果用一个词来形容本赛季的NBA,"群雄逐鹿"无疑最为合适。卫冕冠军圣安东尼奥马刺队由于队员年龄偏大、伤病增多,球队实力今不如昔;连续4年杀进总决赛的迈阿密热火队随着"小皇帝"詹姆斯的离开,战绩一落千丈。在这种情况下,不少球队都有了争夺冠军的心思,各队的明星球员也     

中国女性力量榜20人

从1993年开始,美国方言学会每年选出的“年度之词”,几乎都和计算机有关,但当新千年之际,该协会选出的“千年之词”(Word of Millennium),却是:她(She)!根据联合国发展委员会所公布的《2004年人类发展报告》,在“女性权力测度”排名最高的前五名,清一色都是北欧国家,依序是挪威、瑞典、丹麦、芬兰、荷兰。瑞典早在1995年女性内阁人数就超越男性内阁,目前女性内阁人数占55％,女性议员的比率,也接近46％。     

“上访妈妈”唐慧告诉本刊“我是以命抗争”

如果用一个词来形容"上访妈妈"唐慧的遭遇,那就是"不幸"。她未满11岁的女儿被强奸、强迫卖淫导致身染重病,报案后案件的审理频频受阻;为讨公道她上访百余次,后来因"扰乱社会秩序"被送去劳教;为此申请国家赔偿被驳回,继而向法院提起行政诉讼……这几乎就是唐慧7年来的全部生活。但正如美国大法官休尼特所说,"正义从不会缺席,只会迟到"。侵害她女     

Homespun manhood and the war against masculinity: community leisure on the US home front, 1917–19

Between the Civil War and World War I, America saw a return to militarised, heroic, warrior forms of masculinity. When the United States entered the war in 1917, however, the demands for belligerent forms of military manhood subsided, and were replaced by a desire to reattach manhood to the domestic realm. In this article, I examine a set of government programmes designed to manage soldiers' leisure time while they were stationed in training camps across the US. I argue that these home front activities betray an anxiety about sending American soldiers to fight in an overseas war for the first time in national history. The US was a young nation state fighting its first international war against other equally statist nations. In this context, it was no longer strategically useful for military manhood to be severed from the idea of home. Rather, as soldiers would be fighting for long periods in an alien territory, it behoved the military and government to temper traditional configurations of warrior manhood, and focus instead on exposing soldiers to as much home and family as they could safely arrange.     

“From the cradle to the grave”: Jim Williams,black manhood,and militia activism in Reconstruction South Carolina

The life of Jim Williams, an African American militia captain hanged by the Ku Klux Klan in South Carolina in 1871, illuminates the history of martial black manhood during Reconstruction. Service in state militias seemed to afford black men the opportunity to assert a new kind of manhood, grounded in a desire to defend black communities and exercise political rights gained after emancipation. But conservative white southerners met these assertions of black manhood with a campaign of vigilantism. Racist violence by conservative white southerners worked to reverse the support militias had received from white Republicans, and the militias were disbanded and blamed for the very violence they suffered. This article explores Williams’s story, analyzes both officers and troops of black militia companies in the South Carolina upcountry, and charts how real and rhetorical violence silenced the militias’ assertions of a new form of black manhood and freedom.     

Tales from the Other Side of the Bridge: YMCA Manhood,Social Class and Social Reform in Turn‐of‐the‐Twentieth‐Century Philadelphia

This article examines the interplay of gender and class ideologies at University House, a settlement house run by University of Pennsylvania Christian Association students in Philadelphia. University House exemplified a pioneering national movement to inculcate social responsibility in college youth. As an initiative sponsored by a campus Christian Association that joined a national YMCA movement to evangelise college campuses, the settlement had a unique agenda. The settlement's advocates intended to reform the neighbourhood's working‐class Irish Catholic boys, but also to forge character and manhood in the students who worked there. Moreover, settlement leaders and volunteers preached a brand of manhood steeped in the rhetoric of evangelical Protestantism, an ideal that guided their actions among city boys. Though their publicly stated mission was to make men of city youths, they turned manhood into a tool for preserving class distinctions and cementing their own place among the country's educated élite. Meanwhile, they modified their own definitions of manhood through the practice of social reform.     

《新补〈全唐诗〉102首》指瑕

查屏球刊发于《文史》上《新补（全唐诗）102首》是一篇值得重视的关于唐诗辑佚的文章,但该文存在问题不少,本文就其资料考证、佚诗辑录上的诸多问题一一提出了订正意见。     

‘A Stronger Man and a More Virile Character’: Australian Prime Ministers,Embodied Manhood and Political Authority in the Early Twentieth Century

In 1907 Andrew Fisher was evaluated as a ‘stronger man … and more virile character’ and therefore a better Australian Labor Party leader than Chris Watson. A key aspect of this assessment was his embodiment of respectable working-class manliness. One particularly overlooked aspect in the process of making men visible as men in Australian political history has been the male bodies of political leaders. This article offers the first systematic examination of the bodily practices and strategies of Alfred Deakin, George Reid and Andrew Fisher, three key players in the early formation of a two-party system in the decade following Federation. I seek to alter our understanding of political authority in the early federal period by examining how political contests played out using manhood – specifically, embodied manhood – as a key marker of political legitimacy.     

Jesus and the Ideal of the Manly Man in New Zealand after World War One

This article investigates attempts to portray Jesus as a “manly Man” for “manly men” in the wake of World War One. The Jesus that emerged as a result of this enterprise was a heroic personality formed through interplay between ideals about soldiers and Christ. Whilst only some military virtues were valued — and only in particular forms — even these proved problematic in certain respects. In particular, attempts to integrate soldierly and moral manliness, especially through resurgent use of notions like chivalry and crusade, failed to connect with soldiers’ actual experiences. Nonetheless, the manly Jesus represented an important religious response to World War One. It illuminated much about New Zealand religion and religious interaction with visions of ideal manhood. In particular, visions of a manly Jesus highlighted that ideals of moral and domestic manhood and more assertive ones coexisted in a state of tension.     

‘Our Boys With the Maple Leaf on Their Shoulders and Straps’: Masculinity,the Toronto Press,and the Outbreak of the South African War, 1899

Abstract

Coverage of the South African War by the Toronto daily press at its outbreak in late 1899 was implicitly gendered. Placed within the context of nineteenth-century connections between manhood and war, claims of ineffective soldiering, poor shooting ability, and indecisive political action were also implicit attacks on the manhood and character of Canadian politicians at home and the Boer enemy in South Africa. Representations of soldiers, enemies, and politicians in the press also expose connections between war and gender and allow historians to question how war is sold and characterized to the nation through ideas about masculinity.     

The print depiction of King William III’s masculinity

This article examines both positive and negative print depictions of King William III, specifically how William’s masculine identity was produced and perceived in relation to readily accessible norms of manhood. That commentators invoked discourses of masculinity to both legitimate and denounce William’s regime suggests the importance of masculinity to kingly meaning. By discussing the ways in which William does or does not conform to gender ideals, commentators reveal that, although freighted differently, normative models of kingship and masculinity shared common expectations and overlapped in easily recognisable ways. As his critics reminded, William III neither achieved the supposed “hegemonic” patriarchal form of masculinity nor that of the ideal monarch because he remained childless. As such, William’s print portrayal sheds light on codes of masculinity in early modern Britain that were constructed in a variety of settings outside of the problematic paragon of patriarchal manhood.     

《诗》、史互证:上博简《诗论》钩沉

《诗》、史互证是研究上古历史的重要途径,上博简为此提供了新的重要材料。上博简《诗论》“人之怨子”是对于《人之》一诗的评论。《左传》相关记载表明,此诗应当是为春秋后期人们比较熟知的齐国子尾、高强父子之事而作。在流传的过程中,此诗的大部分混入《瞻Mao》篇,小部分混入《小宛》篇。我们将这些内容析出整理后,可以基本看出《人之》一诗的原貌。《诗》中所佚篇章有些是其内容误入他诗因而失名的结果,上博简《诗论》所提到的《仲氏》、《人之》等就是比较典型的例子。     

＂明星＂典故与古典诗歌的误读

用典是古典诗歌的重要特征之一,追索典源因此成为诗歌注释的重心。本文探讨“明星”典故造成的诗歌文本误读现象,通过举例来说明为何出现此类误读,以及将如何避免。