检索结果相关分组
- 汤显祖的“意识境界”刍议
- 作者：邹元江 来源：武汉大学学报(人文社会科学版) 年份：2000 文献类型 ：期刊文章 关键词： 汤显祖 意识境界 生命体验
- 描述：汤显祖的“意识境界”是认知主体将自己的生命作了新的跃动和蜕变而创造的 ,是个体生命与真理“遇合”而产生的辉光气象。“意识境界”生成的三个层面是 :1、遇而后辨 ;2、反思判断 ;3、辨亦不辨。
- “痞子意识”西风瘦马
- 作者：董子竹 来源：商业时代 年份：2000 文献类型 ：期刊文章 关键词： 农民意识 痞子 社会主义市场经济 中国文化 西风 极端化 文化心理结构 经济犯罪 吴炳新 “问题”
- 描述：“痞子意识”西风瘦马
- 论汤显祖的自由生命意识
- 作者：刘彦君 来源：文学遗产 年份：1997 文献类型 ：期刊文章 关键词： 汤显祖 《牡丹亭》 杜丽娘 自由生命 《牡丹亭题词》 “四梦” 《邯郸梦》 政治理想 “情” 生命价值
- 描述：论汤显祖的自由生命意识
- 浅谈培养学生的问题意识
- 作者：张伟东 来源：学校管理 年份：2007 文献类型 ：期刊文章 关键词： 学生问题意识 培养学生 引导学生 发现问题 高度重视 系统阐述 创新思维 苏格拉底 爱因斯坦 陆九渊
- 描述：高度重视培养学生的问题意识,早为中外学者所共识。孔子提倡"每事问",他认为"疑是思之始,学之端"。宋代学者陆九渊曰:"为学患无疑,疑则有进,小疑则小进,大疑则大进"。苏格拉底认为,问题是接生婆,它能
- 晏几道的时间意识
- 作者：韩玺吾 来源：长江大学学报（社会科学版） 年份：2008 文献类型 ：期刊文章 关键词： 晏几道 晏几道 小山词 小山词 时间意识 时间意识 往昔 往昔 留恋 留恋
- 描述：基调,莫不由此而奠定.
- 《才子牡丹亭》之男性意识
- 作者：王燕飞 来源：中国古代小说戏剧研究丛刊 年份：2008 文献类型 ：期刊文章 关键词： 牡丹亭 女性意识 男性意识 杜丽娘 小说戏剧研究 中国古代 古代小说 汤显祖 理论研究 评点本
- 描述：《才子牡丹亭》是清代诗书世家出身的才人吴震生与夫人程琼对明代汤显祖一代巨作《牡丹亭》的批点本,洋洋洒洒三十余万言,评点中涉及的内容广泛,可以说是对原作深广内涵的进一步阐发。举凡字、词、句,人物的思想、语言、行动等,都可
- 「学案」体裁产生的思想背景：从李绂的「陆子学谱」谈起
- 作者：黄进兴 来源：汉学研究 年份：1984 文献类型 ：期刊文章
- 描述： historiography. In this essay, I will try to clarify how Huang's work departs from the older, more traditional styles used by historical analysts. Specifically, the Ming-ju will be examined from the vantage of precendent-in particular, the degree to which it follows the modes of presentation employed by the "intellectual geneaologies" (hsueh-pu or, yuan-yuan lu) and, the extent to which it departs from tradition by transforming content rather than form. For many, the rise of the school of Wang Yang-ming during the sixteenth century signalled not only a revival of the teachings of Lu Hsiang-shan but also rekindled the intense debates of almost forgotten issues previously argued by those who adhered to the school of Chu Hsi and those who held to the theories of Lu Hsiang-shan. From the middle-Ming period onward, however, the conflicts generated by these two schools of thought began to extend well beyond the realm of academic argument. As both Chan Chien and Ku Yen-wu noted, their bickering began to influence such extra-intellectual areas as how the civil-service examinations should be organized. As these conflicts continued to broaden and to deepen, both schools felt impelled to strengthen their philosophical positions and to purify the accounts of their intellectual origins. As such, the construction of an "intellectual geneaology" became a major device used either to undermine the "legitimacy" of the learning of the opposition or to explain how the contending school had, indeed, inherited the transmission of the true Way. Since this sort of approach encouraged a strong sense of faction-spirit, it was only a question of time until it would be deemed biased. And, it was precisely because of the unevenness in evaluating issues exhibited by these compilations that Huang Tsung-hsi felt compelled to compose the "Philosophical Records"--a work at once noteworthy for its ability to bring impartiality and objectivity to historical analysis. Yet, if the "Philosophical Records" is juxtaposed against the "geneaologies" the difference between these two works tends to pale when one realizes that the compositional style employed by both is, essentially, the same. Here, the "Philosophical Records" can hardly be viewed as presenting one with a radical departure from precedent. Rather, Huang's work derives its import from the refreshing non-partisan approach it brings to the analysis of historical issues. Instead of writing intellectual history with a view toward proving various predetermined value-judgments, the "Philosophical Records" uses exposition to explore the multifarious realms that inform "historical reality" in all its variety and fullness.