《尤利西斯》中立体化内聚焦叙述方式的建构

乔伊斯在《尤利西斯》的内聚焦叙述中,运用三个反英雄人物作为聚焦人物。三个聚焦人物由于各身份和个性特的不同,其各自关注的视野和感知的形式和结果各不相同,其所感知到的客观世界和主观世界拼合在一起,构成内容和形式上的异质性,但三个人物的内聚焦叙述在小说主题上却相互一致,都是从不同侧面折射反映现代社会精神世界的扭曲异化和孤独迷茫,从整体上构成了一幅西方社会多维的精神瘫痪的立体画卷,深刻揭示小说的反英雄主题。     

试论《红楼梦》对《西厢记》《牡丹亭》女性意识的继承和发展

中国古代的许多小说、戏曲不同程度地体现出了以尊重女性、追求女性独立和婚恋自由为主要内容的女性意识.<红楼梦>作为中国古典文学的一座丰碑,不仅很好地承续了<西厢记><牡丹亭>所体现的较先进的女性意识,而且达到了中国古代文学女性意识表现的最高峰.这三部作品所体现的女性意识,主要是通过女主人公的形象塑造完成的.崔莺莺重爱情轻功名,体现了女性意识的初步觉醒;杜丽娘为情而死、为情复生,体现了女性意识的进一步张扬.林黛玉蔑视功名利禄,要求独立自由,看似柔弱,实则坚韧,其女性意识是对崔莺莺、杜丽娘的继承和超越.     

试论小说《二度梅》对《醒风流》的承袭

<醒风流>和<二度梅>这两部才子佳人小说,在情节、语言、人物及其活动场景等方面有着诸多雷同之处,因袭关系明显.通过书中的仪征地名沿革、清代官制变化等线索,考定<二度梅>的成书当在乾隆十三年之后,远晚于成书在康熙十一年的<醒风流>,而且<二度梅>中有三条材料呈现出因袭<醒风流>的明显痕迹.因此可以论定:<二度梅>确实承袭了<醒风流>.     

性、阶级和狂欢化:《朱丽小姐》的新阐释

巴赫金在他的拉伯雷研究中将狂欢化用作一种批评方法和视角,奠定了文学批评的狂欢化诗学体系.狂欢化理论为我们重新理解和认识斯特林堡笔下的朱丽小姐提供了一个有益的新视角.在朱丽小姐堕落的过程中,狂欢的氛围和情绪起到了很大的作用.在这个戏剧里,狂欢暂时颠覆了正常的阶级和性别关系,但是却不能够完全改变人们固有的观念和思想,狂欢前后两种生活形态的冲突是造成朱丽小姐悲剧的根源.     

试论《物权法》的价值

第十届全国人民代表大会第五次会议通过了《中华人民共和国物权法》,这部法律历经八审,有着重要的现实意义。本文通过对《物权法》在确认、保护财产归属、保障交易安全和提高财产利用效益四个方面价值的分析进而揭示《物权法》的重要意义。     

《环境保护法》修改的法律思考

我国的《环境保护法》是1989年颁布实施的。目前其许多规定已经不适应现有形势的需要。本文分析了我国《环境保护法》修改的必要性,对《环境保护法》的修改从十个方面进行了详细的论述。     

《建康实录》作者与成书时代新论

<建康实录>是一部重要的六朝史料集,关于其作者与成书时代,旧说纷纭,迄今未有定论.其中有前人所谓的"穆宗长庆中材料",一直是个谜.事实上,"长庆"纪年有误,这段材料的主人公"李千里"是揭开谜底的关键.确定"长庆"为讹文,则旧说不攻自破,而<建康实录>为许嵩一人所纂且成书于肃宗之世,亦从此再无疑议.     

论《韩非子·说林》的性质与文体学意义

<韩非子·说林>上下两篇本是韩非平时积累的原始资料汇编,内容多为传说故事,类似于后来之"故事集".它的文体学意义有二:一方面,它是我国最早的寓言专集,标志着我国寓言的独立;另一方面,它对后世笔记小说有很大的影响,可以将其称作"准笔记小说",这一点通过它与<说苑>的比较就可以看出来.     

《左传》训诂丛札

<左传>文辞古奥,义蕴深微.由于时代悬隔,虽经历代训释,疑义犹夥.本义湮没,通假不明,指代不清,诸般情形,在在多有.本文就襄公时期若干训诂问题予以新的探讨.     

新《公司法》对股东与公司自治的扩张与限制

股东与公司自治在自治主体的人格性质、自治的内容、自治的途径方面有所不同,但又存在自治主体的依存性、自治权利的主从性以及自治目的的一致性的联系.新<公司法>通过扩大股东投资的自由度、扩张股东的实体权利、扩大公司章程自治范围、放松对公司经营行为的限制、扩张股东诉权等方式对股东与公司自治予以扩张.同时,又通过加大对股东权利之滥用和控制股东权利的限制、加强对公司管理层职权行使的限制、强化对公司的财务会计监督、赋予公司社会责任、对一人有限责任公司进行特别限制等措施对股东与公司自治进行限制.     

Ulysses Contracts in Medicine

Ulysses contracts are a method by which one person binds himself by agreeing to be bound by others. In medicine such contracts have primarily been discussed as ways of treating people with episodic mental illnesses, where the features of the illness are such that they now judge that they will refuse treatment at the time it is needed. Enforcing Ulysses contracts in these circumstances would require medical professionals to override the express refusal of the patient at the time treatment is required, something that is generally problematic both ethically and legally. In this paper I will argue that despite appearances Ulysses contracts can make it the case that treating a patient in such circumstances is an instance of treating him with his consent, although safeguards are needed to ensure that this is the case. Given the potential benefits to patients I further argue that modified Ulysses contracts should be made legally enforceable.     

符号学王国的构建：语言的超越与超越的语言——巴赫金与洛特曼的符号学理论研究

巴赫金的社会符号学和洛特曼的结构文艺符号学是构成原苏联符号学王国的两根重要理论支柱 ,其理论影响引起了我国文艺学界和符号学界的普遍关注 ,但至今还主要是对他们理论的分别研究 ,尚未比较他们之间的理论特色和方法论特征。本文则力图比较巴赫金与洛特曼的符号学研究方法 ,探索他们如何从语言学和超语言学的不同途径 ,共同走向社会文化系统研究 ;揭示他们怎样打破二元对立的思维模式 ,构建多元共生的批评模式 ,从而指出他们对符号学乃至整个人文社会科学研究的贡献     

Immigration,intermarriage and the changing face of Europe in the post war period

In this article we compare the propensity to intermarry of various migrant groups and their children who settled in Germany, France, England, Belgium and the Netherlands in the post-war period, using a wide range of available statistical data. We try to explain different intermarriage patterns within the framework of Alba and Nee's assimilation theory and pay special attention to the role of religion, colour and colonial background. We therefore compare colonial with non colonial migrants and within these categories between groups with ‘European’ (Christian) and non-European (Islam, Hinduism) religions. First of all, religion appears to be an important variable. Migrants whose faith has no tradition in Western Europe intermarry at a much lower rate than those whose religious backgrounds correspond with those that are common in the country of settlement. The rate of ethnic endogamous marriages in Western Europe are highest in Hindu and Muslim communities, often regardless if they came as guest workers or colonial migrants. Whereas differences in religion diminish the propensity to intermarry, colour or ‘racial’ differences on the other hand seem to be less important. This is largely explained by the pre-migration socialisation. Furthermore, the paper argues that the attention to institutions, as rightly advocated by Richard Alba and Victor Nee, needs a more refined and layered elaboration. Institutions, often as barriers to intermarriage, do not only emanate from the receiving society, but also—be it less formalized—within migrant communities. Especially religions and family systems, but also organized nationalist feelings, can have a profound influence on how migrants think about endogamy. Finally, strong pressures to assimilate, often through institutionalized forms of discrimination and stigmatization, not only produce isolation and frustrate assimilation (with resulting low intermarriage rates), but can also stimulate assimilation by 'passing' mechanisms. These factors, together with a more comparative perspective, are not completely ignored in the new assimilation theory, but—as this study of Western European intermarriage patterns stresses—deserve to be included more systematically in historical and social scientist analyses.     

Illumination,Imagination, Creativity: Rājaśekhara,Kuntaka, and Jagannātha on <Emphasis Type="Italic">Pratibhā</Emphasis>

Sanskrit poeticians make the visionary faculty of pratibhā a necessary part of the professional poet’s make-up. The term has a pre-history in Bhartṛhari’s linguistic metaphysics, where it is used to explain the unitary perception of meaning. This essay examines the relation between pratibhā and possible theories of the imagination, with a focus on three unusual theoreticians—Rājaśekhara, Kuntaka, and Jagannātha Paṇḍita. Rājaśekhara offers an analysis of pratibhā that is heavily interactive, requiring the discerning presence of the bhāvaka listener or critic; he also positions pratibhā in relation to Bildung (vyutpatti) and practice. For Kuntaka, pratibhā, never an ex nihilo creation by a poet, serves as the basis for the peculiar forms of intensified insight and experience that constitute poetry; these may also involve the creative scrambling and re-articulation of the object in terms of its systemic composition. At times, Kuntaka’s pratibhā comes close to a strong notion of imaginative process. But the full-fledged thematization of the imagination, and of pratibhā as its support and mechanism, is best seen in the seventeenth-century debates preserved for us by Jagannātha. A link is suggested between the discourse of poetic imagination in Jagannātha and similar themes that turn up in Indo-Persian poets such as Bedil.     

Preventing Homelessness for System‐Involved Youth

Too many youth and young adults find themselves on the streets, couch‐surfing with friends, in emergency shelters or worse, after exiting the child welfare and juvenile justice systems. In some circumstances, youth have had court hearings until their exit from the legal system, but those hearings have not focused on long‐range plans of youth and emergencies youth may encounter. In other circumstances, there has been little or no planning prior to discharge, especially for young people who leave the juvenile justice system. Courts can and should prevent, alleviate or end youth homelessness for youth who appear before them through strategies that are enumerated in the recently‐passed NCJFCJ resolution. This article expounds on three of these strategies – coordinating transition and re‐entry plans, insisting on effective legal representation of youth, and utilizing sound judicial leadership. It also describes the concurrent efforts of the Coalition for Juvenile Justice and the American Bar Association's Homeless Youth Legal Network to remove legal barriers and improve outcomes for youth and young adults experiencing homelessness.     

Best practices for structuring a family court parenting plan evaluation under the 2022 AFCC Guidelines

Evaluation appointment orders provide enforceable scaffolding for conduct of family court parenting plan evaluations, and use of the evaluator's reports, feedback, file, and testimony. Unlike a contract, a stipulated or adjudicated appointment order is directly enforceable by the family court. It unambiguously positions the evaluator as the family court's appointee – answerable directly to the court and, in some jurisdictions, protected by quasi-judicial immunity from damages claims. A well-crafted appointment order governs the roles and expectations of the court, the evaluator, the parties, the lawyers, and the collateral witnesses. An appointment order mandates the legal duties, rights, powers, and responsibilities of the professionals, the parties, and the collateral witnesses. At minimum, an appointment order articulates the legal basis for the appointment, the purpose and scope of the evaluation, compensation of evaluator, and the duty of the parties to participate in the process. A written evaluation protocol or procedures statement discloses in advance the methods of investigation and assessment that the evaluator intends to use. Together, the appointment order and written protocol help the evaluator, lawyers, parents, and judge manage the complexity of the evaluation process.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.      

Otherness in the Pratyabhijñā philosophy

Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these ?aiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of the Vijñānavādins’. Although, according to the Pratyabhijñā, the other subjects are not ultimately real since all subjects are nothing but limited manifestations of a single absolute subject, the fact that we are aware of their existence in the practical world has to be accounted for. The Vijñānavādins explain it by arguing the we infer the others’ existence. The Pratyabhijñā philosophers, while refuting their opponents’ reasoning as it is expounded in Dharmakīrti’s Santānāntarasiddhi, develop a particulary original analysis of our awareness of the others, stating that this awareness is neither a perception (pratyak?a) nor an inference (anumāna), but rather a guess (ūha) in which we sense the others’ freedom (svātantrya).