徐悲鸿慧眼识“二石”

在我国画坛上,向有南北二石之说,北指齐白石,南则傅抱石。而十分赏识和支持“二石”的,其中就有徐悲鸿。徐和“二石”的亲密友谊是世人共知的。1917年,齐白石定居北京,以刻印卖画为生。当时的京派正宗画家出于封建文人的偏见,根本瞧不起木匠出身的齐白石,致使齐白石的画虽然定价很低,但仍很少有人购买。1929年,年仅34岁的徐悲鸿任北平艺术学院院长,对齐白石那雅俗共赏、形神兼美的艺术风格极为推崇,称其作品可与徐渭、虚谷、任伯年等大师的艺术媲美。徐曾三次到齐家相请,聘他担任教授,一时轰动京城。每逢画展,徐总是在齐的作品下面贴上“徐…     

徐悲鸿莫斯科办“中国近代画展”

徐悲鸿1934年徐悲鸿夫妇应苏联邀请在莫斯科举办“中国近代画展”,时间定在5月。这时正是苏联“五一”国际劳动节大典后,也是莫斯科最美的季节,名流要人云集。为此徐悲鸿婉谢了罗马和英国的邀请,从意大利乘船至苏联敖德萨,于4月24日抵莫斯科。国民政府驻苏大使颜惠庆指派先父冒     

“师·道”呈现的徐悲鸿师生那些往事

<正>今年是新悲鸿先生诞辰120周年,为向这位20世纪里杰出的艺术家、教育家致敬和纪念,翰海当代艺术中心联合徐悲鸿先生11位弟子的家属,以52件作品组成"师·道——徐悲鸿及其学生作品展"作为开年大展。1月17日至31日,展览在该中心公开展出,52件作品出自徐悲鸿及其弟子吴作人、萧淑芳、张安治、孙宗慰、冯法祀、文金扬、艾中信、宗其香、李斛、戴泽、韦启美之手。     

徐悲鸿之子徐庆平接受本刊专访:“父亲是天生的浪漫主义画家”

正人物简介徐悲鸿(1895年—1953年),曾任中央美术学院院长,中国美术家协会主席,在国画、油画、素描上都有卓越成就,画马尤为出名。徐庆平,1946年出生。第九、十、十一届全国政协委员,中国人民大学徐悲鸿艺术学院院长。2011年年底,国画大师徐悲鸿代表作《九州无事乐耕耘》在北京保利拍卖行拍出2.668亿元的天价。有媒体统计,因画马闻名于世的徐悲鸿是中国现当代身价过亿的10位艺术家之     

2007年度设计:筑“鸟巢”,画“企鹅”

"在去年粉墨登场的各类设计中,北京国家体育场的建筑设计与企鹅出版社经典文学作品豪华版的封面设计最具创新意识和前瞻性。"     

班彦:由“有”到“优”,幸福升级

<正>5月31日11时，阴雨过后天气放晴，暖阳照耀下，红瓦白墙庄廓房，窗明几净亮堂堂。83岁的吕有荣坐在客厅沙发上正在收看电视新闻，屋内桌上摆满了水果。与客厅一墙之隔的厨房里，用天然气灶烧开的奶茶，醇香扑鼻，让人食欲倍增。这是海东市互助土族自治县五十镇班彦村。时针拨回到2016年8月23日，在青海考察的习近平总书记专程来到正在建设中的班彦村，入户察看房型布局，     

“Words fail us”: Beckett,Leacock, and Johnson

ABSTRACT

This article will look at political treatments of language in Samuel Beckett’s early novel Watt and place the novel’s linguistic scepticism in conversation with three authors, the lexicographer Samuel Johnson, the language theorist Felix Mauthner, and the English-born, Canadian parodist Stephen Leacock. The paper will argue that Beckett, like Leacock, engages in Mauthnerian critiques of language, destabilising Johnsonian formulae for language standardisation. But while Leacock fails to develop the political implications of his critique of language, Beckett’s understanding of language standardisation is implicitly political, informed by Johnson’s conception of speech as the predicate of national identity, a standard for inclusion which Watt gleefully antagonises. Challenging nationalist calls for controls on language, Watt interrogates the ways that campaigns for linguistic unity will engender exclusionary attitudes towards the nonconforming and bar access to that speech and identity which falls outside of normative frameworks.     

Inventing the “Pygmy”: Representing the “Other”, Presenting the “Self”

In this article, I investigate historical representations of Central African Forest People that have been constructed by explorers, scientists, colonial officers, journalists and the European public in order to provide a historical analysis of the concept of the “Pygmy”. Following Said’s argument regarding Orientalism, that “without examining Orientalism as a discourse one cannot possibly understand the enormous systematic discipline by which European culture was able to manage—and even produce—the Orient politically, sociologically, militarily, ideologically, scientifically, and imaginatively” (1995 Said, E. W. 1995. Orientalism, Harmondsworth, , UK: Penguin.  [Google Scholar]: 3), I will draw on representations of Forest People from written accounts of the last 200 years. None of these accounts should be regarded as representative of Forest Peoples’ own representations of themselves, so what I hope to provide is a clear picture of how Forest People have been represented by others through the discourses of race, evolution and colonialism.     

Some Late Ming Western Technical Terms and Their Implications for Cultural Transformation: “Brain,” “Geometry,” “Globe,” and “Cathay”

The cluster of technical terms that the Jesuit Matteo Ricci and his Chinese partners Xu Guangqi and Li Zhizao cotranslated and introduced into Chinese in the late Ming dynasty was of significance for Chinas cultural transformation. For instance, “brain” replaced “heart” as a specific term referring to the organ of consciousness and memory. The classical Chinese interrogative numeral jihe was used to represent the core mathematical term “geometry”. Diqiu, meaning “the globe of the earth” in English, was minted to amend the traditional hemispherical dome cosmology. The identification of “Cathay” with China clarified the ambiguity in the Western geographical concept of the Far East, which had existed since the Middle Ages. Translated from Wuhan University Journal (Humanity Sciences), No. 6, 2003     

第二届艺博会:“古”“玩”两不误,“利”“艺”齐双飞

<正>第二届中华古玩艺术品博览会于2013年12月20日至22日在洛阳会展中心隆重举办。本届古玩艺博会以"发现古玩艺术之美"为主题,为国内古玩及艺术品等文化机构提供了相互交流的平台,进一步促进了全国的古玩城及文化艺术品产业的共同繁荣。大家同"寻宝",活动丰富多彩"麻烦您给我盖个章吧?""终于找到这家藏宝阁了!"经过询问得知,这是与会者参与了主办方举办的互动活     

“悲鸿生命”——廖静文女士回忆徐悲鸿保护中国历代名画

北京西城新街口北大街的徐悲鸿纪念馆里,不仅收藏有艺术大师徐悲鸿1000多幅精品,而且收藏了大批悲鸿先生当年千辛万苦保护下来的中国历代名画。难怪武警战士们一直坚守在纪念馆的哨位上。     

“Half Bacchanalian,Half Devout”: White Intellectuals,Black Folk Culture,and the “Negro Problem”

In the wake of the Civil War, white Americans generated an unprecedented amount of writing about the songs, stories, and “superstitions” of black southerners. This interest was not purely esthetic. In the late nineteenth century, folk culture was commonly conceptualized as a gauge of racial character and potential; in consequence, discourse on black folklore was entangled with the debate on the social and political place of African Americans. A number of scholars have noted the ways in which white supremacy was bulwarked by the work of folklorists, ethnologists, local color writers, and other intellectuals. The variety and contingency of this discourse on race, however, has sometimes been obscured, giving the impression of a static and monolithic racial ideology. Ideas about black folk culture shifted over time, shaped by a range of racial attitudes encompassing a liberal emphasis on uplift, a conservative commitment to stasis, and a radical insistence on regression. Moreover, the racial politics of intellectuals determined not only the ways in which they represented black folk culture, but also the particular cultural forms about which they wrote. Thus, while the Christian content of the “spirituals” suited the agenda of liberal reformers, the supposedly sinister figure of the conjure doctor complemented radical discourse on dangerous racial degeneration.     

邱加阳:“要钱没有,要命一条”

把民工血汗钱据为己有后,一跑了之在2006年12月13日之前,四川达州市达县亭子镇农民王才明、黄晋志、杨庆丰等人,一直过着一种“惶惶不可终日”的生活——经常有“债主”动不动就跑到他们家里要钱。事实上,给他们带来这些麻烦的邱加阳才是真正的“老赖”——一个拖欠民工工钱达8年之久的包工头。     

闻一多:“义所当为,毅然为之”

作为闻一多先生的学生,当年西南联大的历史学会主席,本文作者近距离地接触着闻一多,感受着这位走出书斋的学者的伟大人格。     

冰心与吴文藻:“二人同心,其利断金”

1923年8月17日下午,美国邮船杰克逊总统号载着一大批中国的精英,驶离上海黄埔码头。这些精英多来自清华。那时的清华无疑就是一所留美预备学校,高等科的学生大都一毕业,便成批结伴“放洋”。刚从燕京大学毕业的冰心,是第一次离家远足,同行的人中只有许地山和陶玲两人相熟。为排解思乡离愁的别苦,他们常在一起栏前极目远眺,观海上日出,望粼粼碧波,或到甲板上散步、集会、     

New Zealand’s “arc of influence”: the “clean,blue, green” country

Over the last 50 years, the area of New Zealand has been expanded to include territorial seas, an Exclusive Economic Zone, marine protected areas, an extended continental shelf, the Ross Sea, and a wedge of the Antarctic continent. While New Zealand’s territory is now significantly more marine rather than terrestrial, the country is often imagined as a series of isolated islands floating adrift in the Pacific. In this paper, we consider how the space of the nation-state can be reimagined to create a more relevant sense of place and identity. We argue that the perception of New Zealand as “100% pure” and “clean green” can be developed into a “clean, blue, green” image that better reflects the country’s expansive and diverse “arc of influence” through conservation values. We focus on the role of mapping within this issue; critiquing existing maps of New Zealand’s marine territory while also presenting our own speculative maps.     

NAMING THE GREEKS IN THE ARCHAIC PERIOD:“PANHELLENES,” “HELLENES,” “HELLAS” AND THE NOTION OF PANHELLENISM

The labels “Hellenes” and “Hellas” are often considered to be collective names for the Greeks and have a close connection with the term “Panhellenes.” This article studies the process of naming the Greeks in the Archaic period and the relationship between these collective names and the notion of Panhellenism. By a literary and etymological examination of the relevant sources, it suggests that the designation “Hellenes” probably did not evolve from that of “Panhellenes” and that the terms “Hellenes” and “Hellas,” but not “Panhellenes,” probably have generic significance in the sixth century. Furthermore, with the Olympic Games and the Hellenion, a Greek sanctuary in Naucratis, as two study cases, the article shows the complexity of the development of Greek identification. On the one hand, collective names like “Hellenes” and “Hellas” have a centripetal force on trans-regional occasions, and on the other, those events also feature competition, privilege and express civic identities of both individual and community, which seems to be divisive.     

“To This Day”: Aetiology,Rhetoric, or Literary Motif?

ABSTRACT

Many biblical stories exhibit an intentional association between “subjective facts” deriving from the narrative and “objective facts” belonging to external historical reality. This article examines stories belonging to the “departure on a journey” pattern which contain references to objective facts which follow a virtually fixed formula and occur at a standard location in the narrative. Both the frequency with which these facts are adduced and their formulaic nature make it difficult to adopt external criteria such as those proposed by either of the two conventional models (aetiological and communication), suggesting rather an inner—literary—link between the two sets of facts.     

左宗棠:心忧天下,收“疆”安民

<正>当我们被新疆的壮丽河山所陶醉,被广阔的草原所迷恋,被各色美食和水果所吸引,为丰富的资源宝藏而感到自豪时,我们不能忘记收“疆”民族英雄——左宗棠。倘若没有60多岁高龄仍悍不畏死、抬棺西征的左宗棠,率兵击败受英国与沙俄等外国势力扶植的阿古柏、白彦虎之流,那么新疆这片大好河山,可能早已被划出祖国的版图。