中日文化比较研究的几点思考

中日文化既有相通之处,更有差异。不同的文化背景使这些差异逐渐放大了,在了解日本文化的同时必须着眼于相同点与相异点。日本在模仿中国文化的长期过程中逐步创新,生发出本民族的文化特色。在关注日本文化独特审美情趣时,应该避免将这种独特性绝对化,以历史的、发展的、科学的眼光来研究和探索中日两国的文化与交流。     

水族审美意识探源

水族在长期的历史、社会生活实践和生存环境中 ,形成了独特的文化观和审美意识。它集中体现了水族人民完善的、美好的、合乎理想的生活观念 ,是水族文化的深层构成。     

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.     

养正方可去邪——对提高娱乐节目思想水平的一点思考

在对娱乐节目加强监管的同时,还要着力提高娱乐节目的思想水平;运用积极健康的娱乐节目,引导人民群众认识劳动与生产的决定性地位,表现以工人、农民、专业技术人员和商业服务业员工为主的广大人民的现实生活,在人民群众之中宣扬集体主义思想和正确的民主观念,提高人民群众的审美品味,为他们提供发展艺术才能的机会;用积极健康的娱乐节目增强人民群众对不良思想和低俗趣味的抵御能力。     

《乌有乡消息》：文化与休闲

威廉·莫里斯在《乌有乡消息》中重提生活方式,以此介入19世纪英国文化批评语境。针对社会转型引发的焦虑,莫里斯描绘了健康的生活方式：休闲。在乌有乡,以慢灵魂为特质的文化生态由平民大众缔造,它的精神内核是劳动与休憩不分彼此,且总有审美趣味贯穿其中。     

《红楼梦》叠音词翻译的美感缺损

叠音词作为汉语的一种特殊词汇现象,集中体现了汉语文学的音美、形美和意美.但大多数情况下汉译英只能舍其形式译其意义.文中以《红楼梦》及Hawkers的英译本The Story of the Stone为例,探讨汉译英过程中叠音词的音美、形美以及意美的缺损.     

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.     

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.