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拉斐尔在这里安息,在他生前,大自然感到了败北的恐惧;而当他一旦溘然长逝,大自然又唯恐他死去.这是我在罗马名人墓地拉斐尔墓前看到的墓志铭,是大画家的朋友用拉丁文写的.为什么大自然在艺术大师面前感到败北的恐惧?我在思索这个谜一般的问题. 相似文献
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一如今,不光都市人,连很多乡村人,也在失去大自然的护佑。那种存在于野外大自然的细腻、温情、善良和深情,正在悄悄遁失。一位作家说过,为了抵御这种遁失,他常去读一本书,那就是普里什文的《林中水滴》。我手里的这本书《大自然的日历》,包含《大自然的日历》《林中水滴》和《大地的眼睛》三部作品。读着这无比美妙的文字,我感到大自然纯净而清新的律动和情感——正从这本书中流淌出来,让呆板、干涩和隔膜的心,得到一丝一丝的滋润和抚慰。普里什文是一 相似文献
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伊萨克·伊利奇·列维坦（1860-1900）是俄国杰出的写生画家、现实主义风景画大师、巡回展览画派的成员之一。列维坦对俄罗斯大自然的美有非凡敏锐的感受力,他善于表现瞬息万变的大自然朴素、内在的魅力,通过描绘俄罗斯人所熟悉的、处处可见的典型景物,表现人的思想、情绪,对自然景色的感受和对生活的体验。列维坦多以黄昏、傍晚、暮色为主题,情趣谐和,意境幽邃,寓情于景,深刻而富有个性地表现了人的心灵与大自然生命的联系。他酷爱俄罗斯文学和音乐,把自己从文学和音乐中汲取的养分都糅进画作之中,开创了俄罗斯风景绘画的新境界。被誉为“歌咏大自然的诗人。 相似文献
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亨利·大卫·梭罗（Henry David Thoreau,1817-1862）对大自然的一往情深似乎是与生俱来的，他与大自然最初的亲密接触可以追溯到他在故乡康科德的童年时期。故乡的潺潺流水、啾啾鸟鸣、旷野边地、葱郁山林、四季轮回让这位自然之子领悟到了自然的神圣性及其在人类生活中不可替代的作用。若干年后，一个位于康科德镇外乡间小路边籍籍无名的小湖，因为梭罗在湖畔两年半的居住，得以闻名于世。在这个名为瓦尔登湖的湖边，思古怀幽的时光给梭罗带来了无尽的灵感和感悟，平静和快乐。小小的瓦尔登湖影响和造就了梭罗，也在烦嚣的社会中为现代人倾注了一股清泉，提供了一个重新审视和欣赏瑰丽自然之美的视角，以体验物我合一的共鸣。 相似文献
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作为杰出的南北战争历史学家,他让美国了解它的过去。作为良师益友,他使我懂得我的未来。我若不是由于读了《神圣的土地》第98页上的几行字,或许至今仍是一个布鲁斯的泛泛的景仰者而已。《神圣的土地》是布鲁斯以北部联邦的视角审视历史写的一部关于美国南北战争的史书。说来带有讽刺意味,这位教给我许多人世间什么是正确的人,却是缘于他的一个谬误而进入了我的生活。那是在1956年,我15岁,上中学二年级。我为了做英语作业而阅读《神圣的土地》。我很快就被卡顿吸引住了,因为他并不是枯燥乏味地讲历史,而是做到引人入胜。你可以看到参议员们怒目圆睁,唇枪 相似文献
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Aimin Cheng 《Inter-Asia Cultural Studies》2019,20(4):604-609
ABSTRACTWith its dynamic narrative, Shawn Wong's Homebase recounts the story of four generations of a Chinese family searching for a homebase on the land of the United States. Personal experiences, family chronicles, and Chinese American history are portrayed through various forms, including short stories, correspondences, student essays, memories, and dreams. A major theme of the novel is geographically and spiritually “reclaiming America,” or attempts by Chinese Americans to make the United States their “real” home. The protagonist's way to reclaim America involves revisiting landmarks and other places in the United States where his father and grandfather had traveled, through which he tries to discover the meaning of his own life in the United States and thereby to find his personal identity and home in this country. In drawing the topography of Chinese American history, Shawn Wong not only inscribed Chinese American presence on those places where the protagonist's forefathers had lived and worked, but also used legends to implant their heritage into those soils. Shawn Wong hopes that through his writing he can build for Chinese Americans a history, a cultural foundation with myths and legends of their own. Only when a people's myths spread over the land they inhabit can the land truly be considered theirs. The Chinese American identity shaped in Homebase is heroism, rooted in the ethnic identity of the male Chinese American in the American West, and this is the “home” that the protagonist as well as many other Chinese Americans ever quest for. 相似文献
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Abstract Hou Hsiao‐Hsien was invited to Singapore to talk about himself. In the speech, he focused on talking about his family background, his childhood memories, life experiences and how these experiences affected his life, and also how he made his films. Furthermore, as Taiwan had gone through many drastic political and economic changes, especially after the lifting of Martial Law, these conditions influenced Hou’s life and his films, too. That is, Hou’s films presented not only the changes in a rapidly urbanizing rural society, but also the important events of Taiwan’s history. At the end of the speech, Hou also mentioned that realizing the importance of social responsibilities, he would like to get more involved in the public sphere in order to make a difference in society. 相似文献
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Zi Yue＇er 《中外文化交流(英文版)》2006,(2):28-31
Jiang Guofang is not the first to depict the Forbidden City on canvas. But he is truly a pioneer to create oil paintings on this ancient royal palace in such a large scale and from a fresh historical perspective. -- Yang Xin, former Vice President of Palace Museum 相似文献
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《Cultural and Social History》2013,10(2):171-192
ABSTRACTThis article explores the complex law of illegitimacy in the nineteenth century and its relationship to questions of national belonging and subject-hood, thorough the use of a specific legal case study – that of Shedden v Patrick, a dispute over legitimacy and property which opened in 1804 and lasted until 1869. William Shedden was born in America of a Scottish father, who had married his mother, but after his birth. His claim that he should inherit the Shedden family estate in Scotland, as both his father's lawful son and a natural-born British subject, brought together a bewildering array of laws, as formal and informal partnerships in the former colony, together with the discrepant legitimacy codes of England and Scotland, were brought to bear on inheritance claims based on laws of nationality and domicile. Shedden's fight to prove his legitimacy led to the passing of the Legitimacy Declaration Act in 1858, but it also gave rise to a series of legal debates on the nature of personal status, and to the complex ways in which both personal legitimacy and nationality operate as legal fictions. Here I trace how the twists and turns of the case, in 1808, the 1840s and the 1860s, illustrate different facets of these debates on legitimacy and national belonging, and also their intersection with other lines of exclusion drawn around the legal identities of both family and nation. ‘Bastardy’ was a profoundly troubled category in the mid-nineteenth century, partly because it highlighted the difficulties of defining legal identity itself. 相似文献
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《Cultural and Social History》2013,10(3):355-363
This paper will analyse three major episodes of Casanova's Histoire de ma vie during which Casanova comes to grips with practices of charlatanism or magic, either as a “patient” or actively: 1. His cure, as a child by the sorceress of Murano to whom he is taken by his beloved grandmother. 2. His guest in the little Italian village of Cesena for a buried treasure whic he prides himself on being able to discover with the help of a sacred knife. 3. His inventive, libertine scenarios elaborated for the particular purpose of “regenerating” (dazzling and pleasuring) the marquise d'Urfé, known as Séramis, an old aristocrat with a passion for occult knowledge. Casanova's attitude towards all that has to do with gambling, deception, chance, and all the ways to influence it is thoroughly complex and ambiguous. It is one of the features of his Venetian mentality; and it is also a phenomenon of the time, which is wrongly called the “century of the Enlightenment”. More narrowly, close scrutiny of these three occasions should allow us to grasp how Casanova saw his place in the couple of the dupe and the trickster. This paper will show how he understood the world and its underlying forces, and what type of intelligence — more baroque than Cartesian in inspiration — was at work in him. 相似文献
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Ian B. Stewart 《Cultural and Social History》2017,14(5):599-620
The fin de siècle witnessed radical shifts in the intellectual and cultural landscapes of the British Isles in the context of a general revolt against Victorian values. E. E. Fournier d’Albe – physicist, spiritualist, inventor and Pan-Celticist – personified the ability of intellectuals to latch onto and advance new trends, made available by the emergent intellectual pluralism. Like many contemporaries he rejected traditional religion, but he also disdained scientific materialism, and sought a deeper metaphysical meaning to life, pursued through his various interests. Influenced by the totalising theories of figures like Herbert Spencer and Ernst Haeckel, Fournier concocted his own brand of scientific monism, rejecting materialism, embracing spiritualism, and ever optimistic in the notion of scientific progress, even in the wake of the carnage of the Great War. The article aims to give Fournier a fuller historical treatment, allowing his story to add to understanding of the milieus in which he lived and operated, and revealing how his monistic philosophy incorporated some of the disparate cultural strands explored by intellectuals in the fin de siècle reaction against conventional Victorian ideals. 相似文献
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《Cultural and Social History》2013,10(3):349-367
ABSTRACTIn the late nineteenth century a number of writers turned to anthropology to predict a socialist future. They included prominent revolutionary socialists such as Friedrich Engels, William Morris and members of the Socialist League. Contextualizing the appropriation of the anthropologist Lewis Henry Morgan by such writers, this article also pays particular attention to socialist popularizations of anthropology, particularly those by Morris and his fellow writers in his penny weekly, the Commonweal. Focusing on Morris's articles on ancient society helps to illuminate his own understanding of history, art and socialism. It also sheds new light on his predictive fiction News from Nowhere, which was originally read alongside Commonweal non-fiction. Both, I will argue, encouraged readers to see the future in the struggles of the ancient past. 相似文献
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KWOK Kian-Woon 《Inter-Asia Cultural Studies》2016,17(2):288-304
This essay outlines an intellectual portrait of Chua Beng Huat and offers a critical appreciation of his contributions as an academic, a scholar, and an intellectual. I highlight key biographical details: his family upbringing in Bukit Ho Swee, schooling in the Chinese and English mediums, higher education and academic experience in Canada, his return to Singapore, and serving as a sociology faculty at the National University of Singapore, which he made a home base for inter-Asia studies. I discuss his pedagogical approach, which extends to his research and public engagement. In reviewing his works, I focus on the theme of communitarianism as a basis of political legitimacy in East Asia, with housing provision in Singapore as a prime example. His project presents an alternative to Western liberal democracy taken as the universal bedrock of political modernity. I characterize it as the recuperation of the social in the face of capitalist modernity, which is conducive to atomization and corrosive of solidarity. Yet, he projects the possibilities of a more politically liberalized communitarianism. What he offers is not a set of ready answers that reconcile Marx’s “realm of necessity” and “realm of freedom,” but a lucid exposition of the tensions between the two realms under contemporary conditions. 相似文献