那山·那菊·那人

在一个浑浑噩噩的清晨,我搭乘时间的快车,来到那个我向往已久的晋朝。可一切却同我的梦境背道而驰,同样是浑浑噩噩的天,寂静的街道,两边破败的商店,不堪入目。一切的景象,是那么萧条、颓废我沿着街道向前走了许久。顿时,眼前豁然开朗。青山绿水, 一座茅屋依山傍水立在那儿。篱边,一位老人正在采菊。面含微笑,口中吟着:“采菊东篱下,悠然见南山。”我奔跑过去,看着他,问道:“您难道是陶渊明吗?”他和蔼地说:“我正是”一切都那么突如其来。他将我请进屋中,屋子不大,很简陋。满园种了菊花。     

陆龟蒙的菊之情

菊花是美好品格的象征。南宋刘克庄《念奴娇·菊》中说菊“尚友灵均，定交元亮，结好天随子。”天随子是陆龟蒙的白号。天随，语出《庄子·在宥》“神动而天随。”意即精神之动静皆随顺天然。自从菊花有了屈原、陶渊明、陆龟蒙这几位特立独行、洁身自好的友人，便获得精神和灵气，自非凡花闲草可以比拟。     

陶渊明的红颜知己

<正>"采菊东篱下,悠然见南山"。陶渊明能够成为历史上最著名的隐士诗人,应该感谢夫人翟氏,她与他志同道合、安贫乐贱,"夫耕于前,妻锄于后"。如果遇到一个爱慕虚荣的女人,为了荣华富贵,非让他做官不可,陶渊明的人生恐怕就要彻底改写了。     

屈原“餐菊”诗引出百岁人

楚国爱国诗人屈原在《离骚》中吟道：“朝饮木兰之坠露兮,夕餐秋菊之落英。”这本是反映屈原不同朝中奸臣同流合污的高风亮节,后人却根据“餐菊”吃起菊花来。     

话说蟠螭山

蟠螭山,为太湖七十二峰之一。山不甚高,是穹窿山的余脉,离古镇光福8里左右．俗名南山,一个极平常的名字,却很能引起人雅士的兴趣,陶渊明的“采菊东篱下,悠然见南山”,写出了诗人心中的悠闲散淡,同时也使南山这个名号赋有了远离喧嚣的意蕴。山在太湖之滨,不远处便是有名的太湖渔港．每天日出日没,桅林森森,帆影片片,渔舟唱晚,古寺晨钟,相映成趣。     

菊·竹·民族

菊篇喜爱菊,喜爱它淡淡的幽香,喜爱它朴素而不华贵的外衣,喜爱它高洁而不庸俗的气质。晋陶渊明独爱菊,就有了“采菊东篱下,悠然见南山”的优哉优哉的画面,这是他“性本爱丘山”的真实写照。司空图也曾在《诗品》中这样写道:诗的意境就是“空潭泻春,古镜照神”,而诗的品性则应当是“人淡如菊,淡不可收”。菊,蕴含的是“质本洁来还洁去”的品性;做人,就应当像菊。竹篇也喜爱竹,喜爱它的参天耸立,喜爱它单纯而不     

采橘东山下

看着墙角一隅从东山带来的一篮子新鲜橘,恍惚间回到了农业文明之光熠熠生辉的遥远年代. 陶渊明的一句“采菊东篱下”,写尽人间悠闲之境.但这是古代的情景,有蓝天白云、青山绿水映衬着,也有不高不低的古朴篱笆横在眼前,不诗意也难.而现在楼高了、路宽了、车多了,生活的空间越来越逼仄,以至于悠闲之境渐行渐远,人心里不断疯长的是压抑、焦虑以及郁闷.其实,纵然环境怎样变化,倘若有一颗悠闲之心,生活里处处就会充满诗意.比如在橙红橘黄的好景之际,择一个天高气爽的日子去吴中东山采撷橘子,几乎是古代“采菊东篱下”的当代翻版.     

瞻仰陶渊明遗迹

晚稻已经收割,农夫正忙着冬种,窄叶林还是那样郁郁葱葱,而阔叶林则普遍染上了红色,红绿相间,野菊遍地,群雁掠过长空,农舍鸡犬相闻,这就是鄱阳湖畔陶渊明家乡的秀色。“采菊东篱下,悠然见南山”,在这秋高气爽、艳阳和煦的时节,迎来了老人节,时而又想起了东晋时期的田园诗人陶渊明,想起了白鹿洞书院“忠节祠”中曾立有陶渊明的遗像,趁此佳节我们二三人前往瞻仰陶渊明在庐山附近的遗迹。     

登高壮观天地间——毛泽东庐山诗词书法艺术鉴赏

<正>在中国的名山中,庐山始终是一座显眼的坐标,耸立在世人的视线。明太祖朱元璋敕封庐山为"庐岳",位尊天下。东晋诗人陶渊明"采菊东篱下,悠然见南山",吟出了这座山峰的恬淡诗意……进入20世纪,庐山成为中国五光十色的政治舞台,与中国现代政治的关系紧密相连。近代,庐山曾是国民政府"夏都",南京政府之外的第二个政治中心。解放后,伟人毛泽东于1959年、1961年、1970年3次登上庐山,     

魏晋名士“服毒”成风

魏晋时代,服药成风,大家世族都在争服一种叫五石散的药物.那个时代大凡有身份的人,都对五石散趋之若鹜,争相服食.比如与陶渊明经常进行学术争鸣的白莲社高僧慧远就经常服食五石散,最后因此丢了性命.现在的人已经无法想象当时社会人们服食五石散的那种盛况了.据史料记载,魏晋时期服食五石散确是一种极普遍的社会现象.     

"每欲追风去,甘为汗漫游"——试论陶澍和魏源

陶澍、魏源都是中国近代史上最杰出、最有影响的人物,一个是道光年间最杰出的封疆大吏,一个是道光年间最杰出的思想家.他们都生长于湖南的资江之泮,既有深厚的友谊,又以幕主和僚属的关系长期共事.陶澍事业的成功,有魏源参赞谋划之力;魏源思想的成熟,则有陶澍提携培养之功.     

‘’Tis Not in the Power of Words to Tell What My Heart Feels in Favour of You’; or,What the Ossulston Diary Does Not Reveal

Charles Bennet, 2nd Baron Ossulston is largely known through his diary of his daily social encounters, which was first analysed for its political import by Clyve Jones. A further set of documents in the Bennet family papers deepens our understanding of Ossulston's life and his social milieu among the aristocracy under Queen Anne. The love letters sent to him from a Mrs Sarah Sidney throughout 1710 reveal much about life in the aristocratic hothouse of St James's Square. They also show how the ‘ministerial revolution’ of that year was seen by two politically conversant figures at the margins of the royal court. This relationship was long-lasting and has been a hitherto unknown aspect of Ossulston's life, which may help explain some of his attitudes.     

略议石涛的山水画艺术

继承传统而又张扬个性,深八生活而又高于生活,痴迷自然而又超越自然,终使石涛成为一代大师。     

石涛苦瓜妙谛兰竹册及其艺事生活

君匋艺匋术院藏有石涛《苦瓜妙谛兰竹册》一册,此册正面有吴湖帆题签：＂《大滌子兰竹册》,宋纸逸品六帧,吴湖帆题签。＂这本清代石涛兰竹册页为国家一级藏品,纸本,水墨,纵31、横24.5厘米,分别描绘有兰花、兰竹、竹笋、兰石等,用笔秀润,用墨明雅,信笔而得,直抒胸臆,实乃石涛小幅画作里的精品佳作。     

大报恩寺与李昌祺的佛教情结及其对《剪灯余话》的影响

李昌祺“董役长干寺”的特殊经历,凝结成为其内心隐秘的佛教情结。《剪灯余话》中不仅流露出强烈的崇佛思想,而且还抒发了人生的苦闷;寺庙叙事是《剪灯余话》鲜明的艺术特征。     

The theatricality of eating in the life of St. Francis of Assisi

I examine the role of food, eating, and meals in the life of St. Francis of Assisi. I observe that his experience significantly differs from that of the female fasting saints. I show that his concern lies with the justifiability of eating, and that food is associated with dramatic lessons that instruct or chastise others. I argue that, like Christ, Francis uses food and eating to teach, to share a message, or to accept outsiders.     

Wisse die Wege! Hildegard von Bingen zum 900. Geburtstag

Hildegard is regarded as one of the most important women of the Middle Ages. Her contemporaries from all over the world wrote letters to her searching for help and prayer. Universally working she wrote works about medicine, natural history, compositions of chants for the honour of God and his creation and more than three hundred letters to people all over the world including the popes and the emperor. Hildegard's work and the way she understood herself were strongly marked by vision and prophecy. Her works were of divine origin by vision and audition. Her aim was the religious interpretation of the whole universe and a Christian life in the sense of the bible. Heaven and earth, faith and natural science, medicine and religion, the human existence in all its facts and potentials, everything was a mirror of divine love to her. In her first work Scivias ("Know the Ways") she is considering on the history of creation and salvation, from the origin of the world and of man over Christ's salvation to the fulfillment at the end of times. In the centre is standing the human being as microcosm reflecting the whole world in all conditions and laws. Man is the main work of god, reflecting in his doing and thinking God's love. Man has to know the ways that means to live the life of love in all consequences including reproduction by creating a new human being for the praise of God.     

Lincoln's Reflective Patriotism

Abstract

In speech and deed, Lincoln's statesmanship manifests the possibility of an honorable, reasonable, and just love of country—that is, a reflective patriotism imbued by a republican love of liberty under God's Providence. In his speeches and writings, Lincoln consistently underscored that love of country must be governed by “reason,” “wisdom,” and “intelligence.” Thus, in his First Inaugural, March 4, 1861, he characteristically appealed to the combined forces of “Intelligence, patriotism, Christianity, and a firm reliance on Him, who has never yet forsaken this favored land.” Lincoln's reflective patriotism was nurtured by his gratitude to the Founders and measured by his fidelity to a national Union dedicated to the universal moral principles of the Declaration under the particular rule of law established by the Constitution. Historically, it was articulated as an alternative to rival forms of allegiance that Lincoln opposed as both unjust and unreasonable during the Civil War era—namely, sectionalism, nativism, and the imperialism of Manifest Destiny. Each of these disordered forms of love threatened the inseparable moral and fraternal bonds of liberty and Union that Lincoln sought to perpetuate through an ordinate love of country guided by wisdom and critical self-awareness. Lincoln's Eulogy to Henry Clay, June 6, 1852 provides the most cogent expression of his reflective patriotism.     

阳明学中的六个难解之谜——阳明洞先知与临终光明探微

在王阳明生平中,有三个奇怪现象：阳明洞先知、龙场彻悟和临终光明;在阳明学中,有三个难解命题：心生万物、心外无物、万物同体。学术界对于前者,基本上避而不谈;对于后者,运用从近代到当代的种种西方理论,试图对此做“出圆满解释,可总显得相当牵强附会。本文运用以古证古、以阳明学解释阳明学的方法,阐释了阳明心学之“心”的真正涵义,以探讨阳明洞先知与临终光明之谜。