浅析张爱玲小说语言的审美特征

小说集《传奇》代表着张爱玲小说创作的巅峰。她运用远距离取譬、白描、意境的构造等手法,使其语言呈现出描绘既灵气飞扬又贴切自然,风格既明丽畅达又细腻到位,画面既阴郁沉重又冷峻苍凉的特点,具有很强的审美价值。     

哲学问题的审美解答——论庄子把握哲学问题的特殊方式

庄子思想涉及许多普遍永恒的哲学问题,但它却是以一种审美的方式来解决这些问题的.物我两忘、超越主客体的观照视角,非功利、非实用的价值取向,游玩、游戏的趣味和态度,都体现出庄子以审美的方式来化解哲学难题的特殊方式.庄子学说最终要引导人们进入"至美至乐"的境界,这使得其哲学具有不同于以追求真理为目标的西方哲学和以追求善为目标的儒家哲学的特点.     

释“日”：审美想象和修辞幻象

汉字"日"和以"日"为结构素的符号系列,借助审美想象重建为修辞幻象,从而偏离现实所指,成为语言建构的想象中的现实。通过讨论"日"的修辞幻象形态、相关语码的修辞置换、作为生命符号的"日"姓和"日"名,可以看出汉字"日"的修辞化,是中国古人的生存状态和情感世界的生动写照。其间既有古人对现实的审美想象,也折射出修辞幻象与封建政治合一的社会图景。     

Fear and youth citizenship practices: insights from Montreal

This article explores how fear contributes to empowerment and citizenship practices among youth who choose alternative lifestyles. Fear is conceived in a threefold manner: (1) as a manipulated resource in the political process, (2) as energy to be tamed through individual will, and (3) as radiating from actors and flowing through situations of action. Through an examination of how ‘risk-taking’ youths play with fear, the article critically reflects on the modern and advanced modern conceptualizations of the political ‘heroic’ actor and its articulation with an understanding of political action as decentered from human actors. Citizenship practices, it is argued, operate on five distinct levels of political engagement ranging from an awareness of the world outside of oneself to empathy for others and activism. Rather than being state-centered, the article develops an understanding of intersubjective citizenship based on affective memory.     

The Modern Concept of Aesthetic Experience: from Ascetic Pleasure to Social Criticism

Abstract

This paper examines the use of "pleasure" as the distinguishing mark of aesthetic experience in post-Kantian philosophy. It shows how the distinctive features of aesthetic experience, such as pleasure, qualify this experience as a platform for social criticism. The key argument is that the autonomy of the aesthetic experience is not "false", rather it is paradoxical in the strong sense that the fact of its communicative efficacy, which follows from distinctive, "autonomous" aesthetic features, necessarily loads it with functions and expectations that are external to the aesthetic moment. Kant takes a complicated path to qualify aesthetic judgement as disinterested in order that it may eloquently testify for morality. He thereby sets up the cogency of the modern pattern of looking to aesthetic experience as a locus of meaningful communication for ideas that are experientially poor or remote.     

The Classical Trinity and Kant's Aesthetic Formalism

Abstract

I identify two mutually exclusive notions of formalism in Kant's Critique of Aesthetic Judgement: a thin concept of aesthetic formalism and a thick concept of aesthetic formalism. Arguably there is textual support for both concepts in Kant's third critique. I offer interpretations of three key elements in the Critique of Aesthetic Judgement which support a thick formalism. The three key elements are: Harmony of the Faculties, Aesthetic Ideas and Sensus Communis. I interpret these concepts in relation to the conditions for theoretical Reason, the conditions for moral motivation and the conditions for intersubjectivity, respectively. I conclude that there is no support for a thin concept of aesthetic formalism when the key elements of Kant's Critique of Aesthetic Judgement are understood in the context of his broader critical aims.     

通督调神针刺结合化瘀通络灸治疗痰瘀阻络型后循环缺血性眩晕临床观察

目的 观察通督调神针刺结合化瘀通络灸治疗痰瘀阻络型后循环缺血性眩晕（posterior circulation ischemic vertigo,PCIV）的临床疗效。方法 将60例PCIV患者随机分为对照组和治疗组,每组30例。两组患者均接受基础治疗,治疗组患者再接受通督调神针刺和化瘀通络灸治疗,对照组患者再口服盐酸氟桂利嗪胶囊。治疗前后分别观察两组患者眩晕障碍量表（dizziness handicap inventory,DHI）评分、痰瘀阻络证积分、静脉血内皮祖细胞（endothelial progenitor cells,EPCs）计数,比较两组临床疗效。结果 治疗组、对照组分别脱落3、2例患者。与治疗前比较,两组患者治疗后DHI评分、痰瘀阻络证积分均显著降低（P<0.05）,EPCs计数显著升高（P<0.05）,且治疗组DHI评分、痰瘀阻络证积分降低程度和EPCs计数升高程度均显著大于对照组（P<0.05）。治疗组临床疗效显著优于对照组（P<0.05）。结论 通督调神针刺结合化瘀通络灸治疗PCIV的临床疗效确切。     

自然价值的疏离与回归——论生态现象学“生活世界化的自然”

人类要想实现与自然的真正和解,就必须解决一个前提性问题,即如何看待和理解"自然"。对于这个问题的回答也是将不同生态哲学流派区分开来的根本标志。生态现象学作为一种反传统知识论哲学的现代哲学,它试图通过建构一种自然意义、社会意义和文化意义相统一的"自然"概念——"生活世界化的自然",将自然原初的被隐匿了的价值意义重新凸显出来,以引导人类走上通往与自然和解的道路。生态现象学的自然观念既不同于生态中心主义所主张的脱离人的生活世界来谈生态保护,也区别于人类中心主义所主张的将自然仅仅看作是工具价值层面"为我而生"的对象性存在。"生活世界化的自然"在"此在"的意义上来理解自然,是在日常生活中与"我"照面的,承载着各种价值意义,能够为人类的生命活动中所真切体验到的活生生的自然。生态现象学试图借助"生活世界化的自然"的"基底样式",推动人类在"遭遇自然"—"体验自然"—"审美自然"的交往过程中,赋予自然以人性的同时,重新唤醒人性的生态化一面,进而引导饱受工具理性摧残的现代人类实现与自然的真正和解。