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201.
Martin Paulsen 《Studies in East European Thought》2008,60(3):251-260
In this article I look at changes in the role of literary criticism in Russian literature since perestroika. The article draws on the research of Sergej Čuprinin and Birgit Menzel. Based on my readings of the debate among literary
critics about what literary criticism is and should be, and focusing on the interrelationship in the triangle writer-critic-reader,
I establish a typology of contemporary literary criticism: 1. the critic as a master of the “literary process”, 2. the critic
as co-writer, 3. the critic as a guide for the reader.
相似文献
Martin PaulsenEmail: |
202.
203.
从楚地出土的多种易类文献来看,《周易》一书在形成与起源之初表现出了种种样态。至少形成了三种使用周易的方式,即“只用易卦”的方式、“实用筮书”的方式以及“经典文本”的方式。在《周易》经典文本的定型过程中,《周易》文本早期形态在占筮内容、文献编撰、易类体例以及卜筮关系等诸多方面得以充分展开。 相似文献
204.
205.
我国少数民族心理研究的文献计量分析2000~2005 总被引:6,自引:0,他引:6
对2000~2005年发表在国内期刊关于民族心理研究的182篇论文进行文献计量分析。少数民族心理研究论文总体数量较少,以心理学9种期刊为例,不到6年发文总量的1%;研究领域广泛,研究对象几乎包括了所有少数民族;关注群体主要集中于中学生和大学生,研究方法以测量为多,研究思路以少数民族与汉族比较为主,民族、年级和性别成为考察差异的三个纬度。存在的主要问题是:研究方法单一,模仿国外研究和运用国外量表的研究较多,具有创新性的研究较少,对理论问题关注不足;研究人员主要分布在西北和西南地区,6年中发文量在3篇以上的作者不足10人,没有形成稳定的研究群体 相似文献
206.
在人类生活中,审美艺术创造发挥着重要的作用,它激发着人们的想象,显现着生命的形象力量。从价值论意义上说,人类生命活动的审美反恩,就是要探索生命的自由伦理,反抗道德虚假与道德虚无。道德虚假的盛行,是公正价值不畅的必然结果;道德虚无的兴起,是怀疑主义思潮作用的后果。现代文艺伦理学必须重建新型价值伦理,通过生命自由形象的创造,表达我们时代的内在呼声。 相似文献
207.
Karen L. McGavock 《Philosophia》2007,35(2):129-143
Children’s literature was first published in the eighteenth century at a time when the philosophical ideas of Jean-Jacques
Rousseau on education and childhood were being discussed. Ironically, however, the first generation of children’s literature
(by Maria Edgeworth et al) was incongruous with Rousseau’s ideas since the works were didactic, constraining and demanded passive acceptance from their
readers. This instigated a deficit or reductionist model to represent childhood and children’s literature as simple and uncomplicated
and led to children’s literature being overlooked and its contribution to philosophical discussions being undermined. Although
Rousseau advocates freeing the child to develop, he does not feel that reading fiction promotes child development, which is
a weakness in an otherwise strong argument for educational reform. Yet, rather ironically, the second generation of children’s
writers, from Lewis Carroll onwards, more truly embraced Rousseau’s broader philosophical ideas on education and childhood
than their predecessors, encouraging and freeing readers to imagine, reflect and actively engage in ontological enquiry. The
emphasis had changed with the child being embraced in education and society as active participant rather than passive or disengaged
recipient. Works deemed to be seminal to the canon of children’s literature such as Alice’s Adventures in Wonderland, Peter Pan and The Chronicles of Narnia challenge readers to work through conflicts many of which can be identified retrospectively as exhibiting postmodern characteristics.
By exploring moral and spiritual dilemmas in their writing, Carroll, Barrie and Lewis’s works can be regarded as contributing
to discussions on theodical postmodernism. The successes of The Lord of the Rings and Narnia films suggest that there is an interest in exploring moral dilemmas, fulfilling a need (perhaps for tolerance
and understanding) in society at large. Children’s literature has an almost divine power to restore, to repair and to heal,
all characteristics of theodical postmodernism but differing from the more widely held conception of postmodernism which pulls
apart, exacerbates and exposes. Children’s literature therefore offers a healthy and constructive approach to working through
moral dilemmas. In their deconstruction of childhood, these authors have brought children’s literature closer to aspects of
enquiry traditionally found in the domain of adult mainstream literature. As the boundaries between childhood and adulthood
become more fluid, less certain, debate is centring around whether the canon of children’s literature itself has become redundant
or meaningless since there are no longer any restrictions on which subjects can be treated in children’s literature. Despite
the fact that children’s literature clearly engages with difficult issues, it continues to be left out of the critical equation,
not given serious attention, disregarded as simplistic and ignored in contemporary philosophical discussions concerning morality,
postmodernism and the future of childhood. With children’s literature coming closer to mainstream literature, and exhibiting
prominent features of postmodernism, however, it is only a matter of time before philosophical discussions actively engage
with children’s literature and recognise its contribution to the resolution and reconciliation of ontological dilemmas. When
this occurs, philosophy and children’s literature will re-engage, enriching contemporary investigations of existence, ethics
and knowledge and fruitfully developing thought in these areas. This paper aims to contribute to this process.
相似文献
Karen L. McGavockEmail: |
208.
Robert M. Geraci 《Zygon》2007,42(4):961-980
In science-fiction literature and film, human beings simultaneously feel fear and allure in the presence of intelligent machines, an experience that approximates the numinous experience as described in 1917 by Rudolph Otto. Otto believed that two chief elements characterize the numinous experience: the mysterium tremendum and the fascinans. Briefly, the mysterium tremendum is the fear of God's wholly other nature and the fascinans is the allure of God's saving grace. Science-fiction representations of robots and artificially intelligent computers follow this logic of threatening otherness and soteriological promise. Science fiction offers empirical support for Anne Foerst's claim that human beings experience fear and fascination in the presence of advanced robots from the Massachusetts Institute of Technology AI Lab. The human reaction to intelligent machines shows that human beings in many respects have elevated those machines to divine status. This machine apotheosis, an interesting cultural event for the history of religions, may—despite Foerst's rosy interpretation—threaten traditional Christian theologies. 相似文献
209.
Loren Lomasky 《The Journal of Ethics》2000,4(1-2):99-113
Among the numerous moral commodities that political orders can produceand protect, classical liberalism assigns primacy to liberty, understoodas noninterference. As the nineteenth century advanced into its secondhalf, this primacy was increasingly seen as myopic. A more defensibleliberalism will devote itself to a wider range of basic human interests:this critique gained virtually unanimous acceptance within the newliberalism. Yet, surprisingly, during the past two decades classicalliberalism seems to have enjoyed a resurrection. This essay arguesthat it is well merited, that the superficial plausibility of the newliberal critique shielded a confusion between the questions of whichgoods matter and how they are properly to be afforded politicalrecognition. 相似文献
210.
We present a reconstruction of so-called classical, formal or Mendelian genetics using a notation which we believe is more
legible than that of earlier accounts, and lends itself easily to computer implementation, for instance in PROLOG. By drawing
from, and emending, earlier work of Balzer and Dawe (1986,1997), the present account presents the three most important lines
of development of classical genetics: the so-called Mendel's laws, linkage genetics and gene mapping, in the form of a theory-net.
This shows that the set theoretic representation format used in the structuralist approach to the philosophy of science also
applies to the domain of genetic theories. There construction is intended to lend more clarity to theme thodological, philosophical
and didactical discussions of the foundations of genetics, and on the other hand to defend a formally, logically minded view
of theories which seems to have become contested through the work of Feyerabend, Kuhn and Kitcher.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献