论《红楼梦》中贾探春形象及其悲剧性

在《红楼梦》中,曹雪芹主要通过“结社”、“理家”、“反抄检”这三个情节,环环相扣,步步推进,完成了对贾探春形象的全面塑造,演绎了“才自精明志自高”的探春的悲剧命运。她的悲剧是女性被压迫的悲剧,也是人才被摧残的悲剧;是个人性格的悲剧,也是时代和社会的悲剧。     

冷月葬花魂——浅析红楼黛玉

林黛玉形象从《红楼梦》面试之日起,就是在被理解和被误解中度过的,天才作家曹雪芹运用正面描写、侧面烘托、直抒胸臆等多种表现手法,通过对饮食起居、诗社共吟、游园设宴、节日玩乐等多种场景的描写,刻画出了一个美丽多才、痴情敏感而具有叛逆思想的封建贵族女性形象。林黛玉之死既是社会悲剧,也是性格悲剧;她性格上虽有缺点,但掩盖不了她叛逆思想的光芒。     

冷月葬花魂——浅析红楼黛玉

林黛玉形象从《红楼梦》面试之日起,就是在被理解和被误解中度过的,天才作家曹雪芹运用正面描写、侧面烘托、直抒胸臆等多种表现手法,通过对饮食起居、诗社共吟、游园设宴、节日玩乐等多种场景的描写,刻画出了一个美丽多才、痴情敏感而具有叛逆思想的封建贵族女性形象。林黛王之死既是社会悲剧,也是性格悲剧;她性格上虽有缺点,但掩盖不了她叛逆思想的光芒。     

诗魂,花魂郁黛玉——潇湘妃子的悲剧

《红楼梦》不乏悲剧,每个人都有抑或性格抑或命运的悲剧,死亡似乎也成了司空见惯之事,虽然各不相同,但都逃不过最后的心愿未了。如果没有黛玉的悲剧,没有她的香消玉殒,我感觉整部作品就好似失去了灵魂,她就是悲剧的化身,美的诠释。     

自卑与超越──探春心理剖析

在《红楼梦》中，探春也是个性格十分复杂的人物。她既是带刺的“玫瑰”，又是艳丽动人的“杏花”；她志向高远，非常看重仕途经济，渴望出人头地，但却从不劝宝玉读书应举，立身扬名；她对贾环母子“鲜恩寡情”，但黛玉临死时，只有她一直守护在黛玉床前；她既是洁身自好的正派淑女，又有“忘了根本’识拣高枝儿飞”的意图；她既是封建主义的卫道者，又有叛逆者的倾向。她有宝钗的醇厚，却不像宝钗那么娇情；有黛玉的真挚，却没有她的狭窄；有凤姐的锋芒，却没有她的残忍；有湘云的豪爽，却没有她的天真。她有敏锐的目光，清醒的头脑，独特…     

论凤姐

王熙凤,是《红楼梦》中金陵十二钗之一,是贾府的管家奶奶,是曹雪芹笔下的重要人物。她处事机敏,善于随机应变;她为人阴险毒辣,善于左右逢迎;她红颜薄命,在封建社会未能逃脱社会的悲剧,不能主导自己的命运;可以说她是曹雪芹笔下塑造的最成功的人物形象:聪明能干是主导性格,同时还具有阴险,毒辣,贪婪,残忍。     

浅析《红楼梦》中林黛玉悲剧命运的必然性

《红楼梦》作为中国文学史上一部不朽巨著,凭其所具有的思想性、艺术性和现实意义而散发着久远的自身魅力,从而吸引着一代又一代痴迷于它的人。读过《红楼梦》的人,对林黛玉这一人物都会有深刻的认识,她是书中最为柔弱、凄美而又哀怨的一笔。一百个读者心中会产生一百个林黛玉的形象,但这些形象都有共同的一点,那就是林黛玉是悲剧的塑造。本文从几个方面分析林黛玉悲剧命运的必然性。     

从《红楼梦》到《红楼梦魇》

张爱玲对《红楼梦》及研究的"疯狂",是其学术专论《红楼梦魇》的非学术隐义的表征。她与曹雪芹文人品格的共性,源于他们共同的"末世"之感。张爱玲继承了《红楼梦》对悲剧本原的演绎方式,将评点和考据《红楼梦》作为间接诉情文本,消解其对时代与人性的悲剧感。     

“最雷雨性格”下的蘩漪——追溯《雷雨》中蘩漪的悲惨命运

《雷雨》是中国话剧现实主义的基石,蘩漪是作家曹禺在《雷雨》中描绘的一位悲惨的女性。她拥有行为上许多极端矛盾,最具有“雷雨”性格。朴素美丽,却又极致疯狂。不但敢表达出自己内心的爱,对心中的怨恨也同样敢淋漓尽致的表达。就是这样的一个女人却成为那个时代背景下的牺牲品。本文就主要蘩漪的悲剧人生作一番分析和研究。     

李广的多重性格

李广是一个性格复杂的历史人物,但由于司马迁在《史记》中对他的悲情描述及历代文人骚客对他悲凉身世的无限感发,使得他的形象单一化、固定化了。人们所传唱的、心目中的李广,是一个勇敢善战、挽雕弓射天狼,却终生未被封侯的悲剧形象。然而,大人物的性格总是非常复杂的,真实的李广也有着多重性格,有多面特征,扮演着多种角色。     

地域传统文化与旅游发展的理性思考——以徽州文化为例

传统文化与现代旅游的关系密切,地方传统文化不仅是一种重要的旅游资源,同时对现代旅游的发展存在极大的促进和制约作用。本文以徽州文化为实证,主要从负面效应上阐述地域传统文化对黄山市这一发展旅游条件优势显著的地区在旅游发展过程中产生的诸多不利影响表现和形成机制,并指出要充分认识徽州传统文化体系中先进性和滞后性,特别是文化深层面上在旅游发展过程中怎样继承、发展、超越传统文化,克服陈旧意识,转变观念,不断创新,营造先进的文化环境,为地方旅游发展培育强劲的文化内动力,实现黄山市"旅游二次创业"的发展目标。     

Evolutionary theory and group selection: the question of warfare

Evolutionary anthropology has focused on the origins of war, or rather ethnocentricity, because it epitomizes the problem of group selection, and because war may itself have been the main agent of group selection. The neo-Darwinian synthesis in biology has explained how ethnocentricity might evolve by group selection, and the distinction between evoked culture and adopted culture, suggested by the emerging synthesis in evolutionary psychology, has explained how it might be transmitted. Ethnocentric mechanisms could have evolved by genetic selection in ancestral hominids, or through the interaction of genetic and cultural selection in modern humans, or both. The existence of similar behaviors in chimpanzees and the parallel development of early human societies around the globe are arguments for such inherited mechanisms. There may have been some adaptive breakthroughs in purely cultural evolution, but this process does not seem likely to produce long-term Darwinian adaptations because of the prolificity of cultural traits. Warfare may once have been a major agent of group selection, but the rates of extinction among human groups are so slow as to render this improbable since the rise of state-level societies, whose warfare tends to become a cyclical balance-of-power situation. Perhaps the most serious implication of current evolutionary thought is that the individualistic model of culture common in the social sciences and humanities is outmoded, and should be replaced by a new model that recognizes the organismic nature of human societies.     

Archaeologist as anthropologist: Much ado about something after all?

It has been said that “archaeology is anthropology or it is nothing.” And so archaeologists have become conversant in and contributors to cultural theory. Other archaeologists have undertaken ethnoarchaeological studies on material culture when ethnographers have not supplied the data needed. Yet archaeologists might undertake more traditional participant-observation fieldwork to help nuance the cultural questions we ask and to render our tales of the past more convincing, in particular, when we purport to speak of the sensuous and meaningful experience of the “prehistoric other.” This article discusses the venturing of one archaeologist in Madagascar tracking aspects of the classic problem of state origins across archaeology, oral history, ethnoarchaeology, and ethnography. This process of joining objective analysis to lived experience is perhaps the most proper task of anthropology, the one that distinguishes it from other social science…     

被遗忘的曼陀罗：唐代初传的金刚界曼陀罗

本文探讨了金刚智、不空师徒初传于唐代的金刚界曼陀罗(即《金刚顶经》所述的金刚界大曼陀罗),作者一反过去成见,试图阐明以拟人化的形式表现的金刚界三十七尊的曼陀罗并非唐代初传期的金刚界曼陀罗,而最可能是由不空的弟子,即惠果等辈于8世纪末或9世纪初所完成的。证诸史料,金刚智、不空忠实于根本经典《金刚顶经》的指示,大日如来的四亲近,即四波罗蜜是以三昧耶形的形式出现。但此种金刚界曼陀罗,在9世纪初的中国似乎被以菩萨形表现的四波罗蜜完全取代,消失于历史洪流之中。反观藏传的金刚界曼陀罗,数百年来波罗蜜形与拟人化的四波罗蜜图像并行不悖,在一定程度上反映了汉藏传法演教历史的歧异。     

THE BROCH CULTURES OF ATLANTIC SCOTLAND. PART 2. THE MIDDLE IRON AGE: HIGH NOON AND DECLINE c.200 BC–AD 550

The basic features of broch architecture are discussed. There were probably a large number of classic, hollow-walled, dry-stone towers, as opposed to lower, less architecturally sophisticated 'Atlantic roundhouses'. Various kinds of dating imply that most were built – probably by professionals – in the Middle Iron Age, from c.100 BC to AD 200, although a few emerged earlier in Shetland, perhaps from 400–300 BC. Wheelhouses seem to have emerged from these early Shetland brochs. The MIA material culture includes many new items found all over the province, though much of the pottery is regional. Everted Rim ware was clearly connected somehow with the spread of the brochs from Shetland. The details of the MIA mixed farming economy are reviewed, as is the varied if indirect evidence for the social organization of the broch families; a hierarchical clan society is implied. The MIA now seems to have lasted until the sixth century AD and in the west at least its end may have been precipitated by a drastic climatic downturn.     

Penetrating the ‘black‐box’ of ‘remembrance day’ playlist: bereavement and the induction mechanisms of glocalization – a study in cultural sociology

This article examines the musical repertoire broadcast on Israeli state radio stations on Remembrance Day. Commencing with the first Remembrance Day, Israeli radio stations have refrained from broadcasting songs that do not contribute to the glorification of the military mythology or failure to reinforce the consensual perception of national loss. In view of globalization – it might be assumed that Remembrance Day songs would undergo changes in tune with the times. From a musical point of view, new songs that belong to what Regev and Seroussi classify as ‘globalizing Israel’ penetrated into the nationalist arena. But, following Inglehart and Baker, these songs, despite their seemingly secular façade, remain limited hegemonic enclosures organized around the core of founding values. Apparently, this is an example of the process of glocalization of culture. The article seeks answers to the strategies employed to accommodate these new songs to the traditional ideology of the classical Remembrance Day songs and examines whether the mechanisms of legitimacy that enable the inclusion of new voices on Remembrance Day, can be identified. We argue that their choice is not arbitrary and that they illustrate the manner by which voluntary cultural entrepreneurs (musical editors) are co‐opted in the postnational condition.     

古代青铜器修复钎焊用钎剂与钎料的改性研究

锡铅钎料和氯化锌钎剂的烙铁钎焊是传统的工艺方法。由于氯化锌钎剂中含有大量的氯离子,对青铜物的长期保存带来不利的影响。本工作通过对钎剂筛选和复配及钎料的选择,研制了针对青铜物修复钎焊用新型无氯钎剂和含银钎料匹配,并在8种古青铜模拟试样上进行一系列性能测试,结果表明新型无氯钎剂和含银钎料匹配有良好的工艺性、抗腐蚀性、可获得高强度的钎缝。新型无氯钎剂和含银钎料匹配在青铜物修复中应用结果表明,新型无氯钎剂和含银钎料有较好的钎焊工艺,钎焊接头饱满光亮,对于不同时期及不同合金的青铜物具有很好的钎焊性,钎焊后青铜物存放半年,钎焊接头依然保持光亮,焊缝周围没有出现锈蚀物和氧化现象。用新型无氯钎剂替代传统氯化锌钎剂,并且和含银钎料匹配进行古青铜的钎焊是可行的,改良后的钎剂进行青铜物修复过程符合物保护原则,避免了钎剂在钎焊过程中产生的气体对操作人员身体健康的影响。     

从《冯燕传》看唐代侠义精神的异化与沦落

唐代小说《冯燕传》中的冯燕历来受到人士大夫的高度赞扬,认为他是古今少有的侠义之士。但其行为实已背离真正的侠义精神,并被封建伦理道德所改造,是唐代侠义精神异化和沦落的产物。本拟就此进行探讨和分析,以揭示中国侠义化精神的真谛和唐代侠义化精神的异化沦落的原因及影响。     

Political theory in the Australian Journal of Political Science: A review

The place of political theory in AJPS has historically been a fairly marginal one, partly because Australia does not seem to have a strong national tradition of political theorizing. This is thought to be a function of living in a nation that never produced a great political theorist and was born neither in revolution or utopianism. Yet, although there has been a marked absence of high theory or exegetically-inclined history of ideas over the life of the journal, theorists have responded by contributing work that usefully illuminates applied problems with theoretical insight. Further, it may be the case that there is a peculiarly Australian style of political theory that is pragmatic and self-consciously embedded within our institutions and political culture. The paper explores this and other means by which Australian theorists have adapted in order to retain a presence within the journal.