文化遭遇与异族想象：唐代文学中的天竺僧形象

与前代相比,唐人有幸生在中外文化大交融的时代,亲历印度佛教文化渗入汉唐文化的历史过程,并对异域观念进行当下性思考,产生一种审视异域的独特文化视野。反映在文本中,那便是唐人文学作品中存留许多关于印度佛教文化魅力及来华天竺僧形象的描写,诸如唐诗、小说等都是考察唐代中外文化交流的珍贵史料。     

论碧山词的艺术风格

王碧山是宋末元初的一位重要词人,他凭借自己的64首词在词史上占有一席不容抹煞的地位,清代词人及词评家对他极其推崇,现代人对他却颇有微词,当代人很少注意他.本文从咏物以托意、词中的意象、词的章法结构、典故的运用等方面考察其沉郁深婉的词风特征及形成,以期揭示出其词作独特的艺术魅力.     

曹氏父子对游仙诗的转承作用

游仙诗发展到曹魏时期,是个重大的转折,曹氏父子首先借重道家的外衣与内核,将游仙诗由叙事的转为抒情的,由不葺的转为整齐的,由朴野的转为文人的,直接影响了后世游仙诗的写作方向。郭璞及曹唐的游仙诗都可在这里寻到源头。     

邓汉仪诗史观及其诗学意义

邓汉仪认为诗歌应"追国雅而绍诗史",所以他重视记载时变过程,反映一代兴亡之感,关注民生、民瘼的作品.这既是对传统诗学"诗史"观的继承,又是对国雅本质的回归.邓汉仪还以鲜明的历史意识为诗歌选本张目,借助诗歌总集《诗观》的编纂,以求"成一代之伟观",使选本具有诗歌发展史的意义,这是对诗史观的发展.作为康熙前期诗坛旗手,其诗史观对矫正清初世俗诗风,使诗歌创作回归现实主义传统,起到了积极的作用.     

The Untimely Stevie Smith

Abstract

This essay considers the role of the untimely in the work of Stevie Smith. It explores motifs of belatedness in her reception history, suggesting how her own authorial persona and public presentation encodes this response. It examines the notion of the last-minute in her work, focusing on motifs such as disruption, elongation and delay. It suggests how her revision practice responded to the idea of being ‘too late’, with the moment of publication providing her with further prompts to revise her work. It focuses on final words and endings in her poetry and frames her interest in Christianity through ideas of temporality and form.     

再论玄言诗的定义与分类

玄言诗长期处于被忽视、被否定的尴尬境地,近年这种研究局面有所改观,但对一些基本问题———如定义与分类———的认识仍存在较大分歧。于此提出:玄言诗是魏晋特殊人文环境下作为上层士人体玄慕道的高雅生活之补充和组成部分的、以玄学思想为旨归的文人言志诗;应分为直言玄理类、游仙体道类、山水悟道类。     

Mobility and fusion in the literary field: the maverick poetry of Dolors Miquel

Abstract

With the aim of exploring the correlations between sociological and aesthetic areas, this article examines the mobility of poet Dolors Miquel in the Catalan literary field, where she has occupied positions ranging from the poetics of orality to ruralism, and where her work has been printed in the commercial press as well as underground publications. This paper ties that mobility in with practices of fusion such as the parodical discourse and camp, based on the hypothesis that in literatures affected by subordination, as is the case of Catalan literature, the partial overlapping of the spheres of general and restricted consumption is conducive to the emergence of dual languages. The satire, the revision of tradition, and the purposely “low-cost” tone that characterise Miquel’s poetry can be read as discourses formed by the combination of popularised stagings and elitist knowledge. Although this combination compromises the distinction between select minority and mass public audiences, it offers new answers to a question posed in the Catalan literature from the 1960s on and which continues to apply today: the question as to the space to be occupied by popular literature.     

建国以来抗战胜利纪念活动的历史考察

在抗战胜利纪念日前后举行各种形式纪念活动,是建国以来全国乃至各地的传统,有着独特的价值。建国以来抗战胜利纪念日经历了从"八一五"到"九三",从行政法规到国家立法的双重变化。抗战胜利纪念活动,包括全国性和地方性活动,经历了从新中国成立初期的高潮到20世纪50年代中后期开始的回落,再到改革开放后多样化、常态化、规范化的过程。抗战胜利纪念活动以对抗战精神的弘扬,发挥着强化历史教育、彰显国家意志、服务外交战略的功能。     

唐初五十年类书与诗对文学的影响

唐初五十年类书的编纂和诗的创作,对唐初文学被学术同化具有深刻影响。首先,唐初类书不过是词藻堆砌,将词藻当做学术进行研究,其直接的影响是造成文学在研究领域被学术同化。其次,唐初的诗是＂类书式＂的诗,从而造成了文学在创作领域被学术同化的现象。     

Phenomenological ecology in two occasional poems by Ben Okri

Abstract

This article begins with a brief discussion of the three terms: the poet, ontopoiesis and eco-phenomenology or phenomenological ecology. An explication of its thrust, viz. the significance of sowing/sewing ‘a quilt of harmony’ (Wild 2012: 20), in relation to the broad yet symbiotic theme of cosmic ecology follows. The discussion proceeds by presenting a close critical analysis of Ben Okri's ‘Lines in Potentis’, a poem commissioned by the then Lord Mayor of London in 2002 in commemoration of the bombing of the City of London and which is featured in Okri's most recent anthology of poetry, Wild (2012: 26-27). Both my thrust and my argument are predicated on another occasional poem from Wild, ‘A Wedding Prayer’ (2012: 20-22), which is not analysed in any detail. Axiomatic to the interpretation is the poet's own conception of ‘wild’, cited on the dust cover of the anthology, as ‘an alternative to the familiar, where energy meets freedom, where art meets the elemental, where chaos can be honed’. More precisely, for this London loving Nigerian poet, ‘the wild is our link with the stars…’. This is not aesthetic posturing. As I attempt to show in my reading of the focal poem, it has to do with mystical unrest viewed from an eco-phenomenological ‘enjoyment of literature, of beauty, of the sublime, the elevated, as well as our compassion for the miseries of humankind, [and] generosity towards others.. inspired by the subliminal passions of the human soul’ (Tymieniecka 1996). As the conclusion attempts to show, this projects some of the epistemology of Africans in Africa and the Diaspora. It does this by invoking the contentions of fellow African phenomenologist, Achile Mbembe, in comparison with Tymieniecka's argument that the soul is the ‘soil’ of life's forces and that it is thus the transmitter of life's constructive progress. Such progress is from the primeval logos of life to its annihilation in the anti-logos of man's ‘transnatural telos’ (Tymieniecka 1988: 3).