萨满文化中的神通观——萨满与佛道神通浅议

萨满教作为原始宗教,与佛道等成熟的宗教一样,都存在"神通"现象。但萨满教对待神通的态度,与佛教、道教都有很大的区别。主要在于,萨满力图求取和运用神通。佛教对神通持存而不求,知而不用的淡泊态度。道教在产生和发展过程中,也曾非常重视神通的获取和运用,但随着内丹派及丹法成为道教主流,其对待神通的态度逐渐与佛教趋同。从本质上讲,萨满与佛道都在追求"通天彻地",而神通,则是萨满与佛道接通天地万灵的神秘渠道。     

审美文化与审美价值关系初探

审美文化与审美价值有着内在的联系,审美价值观念是审美文化的核心,而审美文化又是审美价值的源头。审美文化建构着审美价值意识;审美文化碰撞促进了审美价值观念的整合;审美文化的变迁也伴随着审美价值观念的转型。     

文学审美价值的形而下取向三题

在形而下层面,人的存在境况,主要取决于人和自然、人与社会、人与人三组关系.文学要在此岸世界的形而下层面,展示其审美的价值取向,就应该以自己的形象真实、情感倾向和语言艺术,通过对环境、政治以及道德问题的关照,对应地给人提供和谐的生态环境、进步的政治理念和健全的道德良知.惟其如此,才能表达文学对于人的世俗关怀.     

当代审美文化转向与新农村文化建设

当代中国审美文化无论是作为一种实践活动的成果还是作为一种理论研究的对象，都表现出“转向”。该文着眼当代审美文化转向对新农村文化建设所带来的新语境新挑战，主要探讨当代审美文化转向之背景下，关注农民、农民工精神文化生活的必要性及加强新农村文化建设的应对策略。     

论和谐文化建设的基本取向

和谐文化与先进文化在本质上是统一和一致的。和谐文化建设要遵循社会主义经济与文化的内在统一,体现大众文化与“精英文化”的融汇互补,在继承传统的同时突出时代性,在追求民族化过程中面向世界。     

关于文化选择中的价值取向

文化的价值取向是文化与主体需要之间的关系在人们意识中的反映,是人们对一种文化价值的主观认定、理性判断、情感体验、意志保证及其综合。文化的价值取向问题,是文化建构中一个带根本性的理论和实践问题,不同的文化价值取向体现着不同的社会价值观。     

群众文化与审美教育论略

群众文化与美育是两种不同的概念,但二者有着密切的关系。群众文化有社会美、自然美、艺术美。美育有利于培养人们的审美情趣和能力。群众文化活动是美育的普遍而有效的途径。     

当代中国文化发展的价值取向

文化发展的价值取向，是指实践主体在创造文化时所表现出的特殊的价值选择和利益追求。邓小平同志提出的“面向现代化、面向世界、面向未来”，符合中华民族的根本利益，既是教育的发展方向，也是当代中国文化发展的价值取向。     

中国传统文化价值取向浅析

我国传统文化博大精深,其中价值取向也是多方面的,主要以儒家"仁义为上"价值取向、墨家"功利为上"价值取向、法家"君权为上"价值取向、道家"贵夫无为"价值取向等为主要代表。在我国传统文化中,这些内容不同,类型相异的文化互相激荡吸收,体现出了价值取向的交融与互补,形成了中国传统文化内涵丰富的价值系统,其中很多精华部分对于当今社会主义核心价值体系建设起着重要的借鉴作用。     

审美主体视野下的审美文化自由意识探析

审美文化是人类诸种审美性活动的经验和所创造的价值的积淀,是人类历史进程中形成并贯穿文化一切领域的不断发展变化的范畴.从最根本的意义看,审美文化体现出审美主体的自由意识,因而具有自由意识的本 质特征.     

《说文解字》酒文化之审美心理探微

<说文解字>酉部共收录与酒有关的字75个,反映了中国古代博大精深的酒文化.从酉部字入手,以剖析酒的社会作用为切入点,揭示隐藏在这深厚酒文化背后的人们的审美心理.     

The aesthetic public sphere and the transformation of criticism

This article argues that criticism is fundamental for understanding how culture and politics shape the ambiguous self-interpretation of society. An initial exploration of Habermas's theory of the public sphere reveals that it is inadequately cultural. An alternative is thus offered by discussing the work of Jacobs, and especially his concept of an “aesthetic public sphere”. His insight that nothing is too trivial when it comes to broadening the limits of the public sphere prompts scholars to take into consideration the positive as well as negative aspects of criticism. As a cultural mediation, criticism is shaped by a struggle for recognition that gives rise to the interpretation of its own crisis. The purpose of the article, however, is to propose a more balance account of such predicament. By discussing online criticism, the rise of the “prosumer” and user-generated content, it is argued that there is now a new battle for authority and legitimacy undergoing. This creates the potential for the democratization of criticism, even though this potential has great chance to remain within an inescapable democratic tension.     

从李商隐看审美体验的意向性

以李商隐复杂的人生经历为切入点,分析诗歌中隐隐透露出理想不得实现的悲苦现实、生命体验与诗歌融为一体的独特艺术诉求.由此分析诗人在意象的选择上注重人生体验,但更重视审美追求,并在崇高的审美的追寻中现实理想与现实的平衡.     

挖掘历史文化内涵 彰显城市文化底蕴——关于加强哈尔滨市旅游产业的几点建议

随着人类社会的进步,旅游越来越成为现代社会生活中不可或缺的内容。通过旅游,既能满足人们精神与物质的享受需求,又能满足人们的发展需求。旅游是文化性很强的经济产业,也是经济性很强的文化产业,文化是旅游的灵魂。旅游是文化的重要载体;没有文化的旅游就没有魅力,而没有旅游的文化则缺少活力。哈尔滨作为历史文化名城,其悠远深厚的历史文化内涵是我市旅游业发展的特色优势和灵魂所在。因此,深度挖掘哈尔滨历史文化内涵,使历史文化与旅游产业紧密结合,是促进文化旅游资源转化为现实旅游资本,提升哈尔滨旅游业核心竞争力,促进经济社会发展的有效途径。     

论王阳明美育思想和现代教育

王阳明的心学理论虽然不是直接谈美,但蕴含着丰富的美育思想。王阳明一生从事教育,其目标就是教人"致良知",体认自有本心,成就完满人格。明确人人具有成圣的潜质,树立成圣的理想为当代大学生树立了崇高的人生目标。王阳明"心外无物"的审美本质论,极大地提升了主体的地位,万物的本质向人开放,万物的意义向人生成。启示青年学子投身世界,拥抱世界,并具有为世界揭示意义的广阔胸怀和宏大气魄。王阳明以身心的体悟和实践为"致良知"的工夫,重视通过情感的力量来化育人心。寓教于乐启示我们把德育和美育结合起来,通过"乐"的工夫来潜移默化地激发本心"良知",应高度重视学生的实践活动,让他们乐在其中也学在其中。王阳明"至善至美"的最高境界引领学生超越有限的生命存在和有限的意义,获得精神的自由,去追求"万物一体"的最高审美境界亦是"天人合一"的最高人生境界。     

Advertising and the conquest of culture

Thomas Frank's important The conquest of cool: Business culture, counterculture, and the rise of hip consumerism usefully described the advertising industry's “conquest of cool” in the 1960s and beyond, the co-optation of the hip and the cool for the purposes of advertising marketing. This article argues that, since Frank's book appeared, the “convergence of commerce and content” – as the advertising industry calls it – has meant that the production of content is even more entwined with advertising than ever before. The first part of this article describes this shift with particular attention paid to the production of advertising music, which increasingly employs well-known rock, hip-hop, and other popular musicians. The analytical portion of this article draws on the studies of Richard A. Peterson and others on the rise of the socially elite “omnivore” consumer of cultural products to argue that advertising has played a crucial role in this shift, emphasizing the cool and the trendy. Last, the article updates Pierre Bourdieu's influential notion of cultural capital, for, if social elites are more omnivorous in their tastes, then cultural capital today must increasingly be associated with knowledge of the trendy, not only the fine arts.     

Alienation and the adversary culture

He is author of The Many Faces of Socialism; Soviet and American Society: A Comparison: Political Pilgrims;and, most recently. The Survival of the Adversary Culture.     

杜夫海纳论审美体验的主要特征

杜夫海纳认为,审美体验最突出的特征就是处于审美体验中的审美主体是全身心投入以及审美主体和审美对象在审美体验中的协调和统一,这一特征可以简单地概括为审美体验的整体性和融合性。整体性的层面表现是融合性,它主要是指审美主体和审美对象在审美体验中的协调性和统一性。     

Twenty-first century cyborgs: cosmetic surgery and aesthetic nationalism in Colombia

Abstract

In this article, I explore the institutional and symbolic construction of aesthetic nationalism in Colombia around a fetishization of women’s surgically exaggerated breasts and buttocks. While political scientists have focused almost exclusively on the internet and social media, other technological advancements have altered the relationships between state and society, public and private, and bodies and national inclusion. Combined with the transnational flow of ideas, goods, and people and a political economy that embraces cosmetic surgeries as a development model, this intersectional analysis suggests that aesthetic nationalism in Colombia has recentered the female body in the practice of nationalism, communicating political information, belonging, and power. Based on archival research, direct observation, and elite interviews, I argue that cosmetic interventions play a key role in conferring citizenship rights and defining the borders of the political community. This study contributes to our understanding of how intersectionality can help explain the ways in which technology shapes national body politics, disrupts conventional modes of political communication and representation, and positions the body at the center of contemporary citizenship practices.