美国著名作家赛珍珠毕生致力于中国题材的跨文化书写,被尼克松总统誉为"沟通东、西方文明的人桥"。文章以赛珍珠的演讲集《我所知道的中国》(China As I See It)为研究文本,从"现代中国"的社会变革和文化决策两个...美国著名作家赛珍珠毕生致力于中国题材的跨文化书写,被尼克松总统誉为"沟通东、西方文明的人桥"。文章以赛珍珠的演讲集《我所知道的中国》(China As I See It)为研究文本,从"现代中国"的社会变革和文化决策两个方面阐释在特定历史文化语境下赛珍珠对"现代中国"的看法。赛珍珠怀有世界主义精神,她指出"现代中国"激进的社会变革造成文化断层,武断的文化决策源于文化自卑心理,表明"现代中国"应该走"外化内不化"的道路,同时充分发扬传统文化的包容性。研究赛氏对"现代中国"的思考对当今中国的传统文化复兴也有着重要意义。展开更多
Many Chinese people leave big cities for family reunions during the Chinese New Year （CNY）, which is the most important public holiday in China. However, how modem mass human migration during the CNY holiday affects...Many Chinese people leave big cities for family reunions during the Chinese New Year （CNY）, which is the most important public holiday in China. However, how modem mass human migration during the CNY holiday affects the urban heat island （UHI） is still un- known. Here, the authors investigate the role of modem human migration for the UHI effects during the CNY holiday for the period of 1992-2006 in Harbin City, Northeast China. The results show that during the CNY week, the UHI effects expressed as daily mean, maxi- mum, and minimum temperature differences between urban and rural stations averaged over the period of 1992-2006 are 0.65℃ （43%）, 0.31℃ （48%）, and 1.14℃ （71%） lower than during the background period （four weeks before and four weeks after the CNY week）, re- spectively. Our findings identify previously unknown impacts of modem mass human migration on the UHI effects based on a case study in Harbin City.展开更多
Behind what is called ＂Needham＇s Grand Question＂ （why was China overshot by the West in science and technology？） lies a deeper question of how China came to lose the capacity of deeply reflective thought clearly...Behind what is called ＂Needham＇s Grand Question＂ （why was China overshot by the West in science and technology？） lies a deeper question of how China came to lose the capacity of deeply reflective thought clearly present in the ancient Chinese philosophers. This is a loss felt by all Chinese as a psychological sense of hollowness, a loss of identity, made worse by the seeming inaccessibility of the ancient Chinese wisdom to the modern Chinese mind. It is clear that at some historical point China suffered an extreme psychological blow sufficient to traumatise it at the threshold of reflective thought, unable to look inwards any more. The paper identifies that point as the utter devastation wrought by Kublai Khan and the Mongols 750 years ago. What devastates reflective thought is wilfulness, the insistent focusing of all attention and energy on external, material things, and Kublai Khan was wilful in the extreme. What confirms this as the crippling point is that, in response to Kublai Khan＇s Mongol invasion the Chinese, over time, not only completely altered the geography of China itself, moving their capital to the North （Beijing）, but have ever since fought to establish as ＂China＂ all the territory over which Kublai Khan ruled. China is clearly not free of Kublai Khan＇s shadow. But even more precisely, in the process of doing this--and showing their own wilfulness--in building the Forbidden City in Beijing they built it in the shape of the Chinese metaphysical model of the universe, the Chinese version of the Tree of Life metaphysical glyph But it has an error in it. And the error is precisely that in where it places things, it makes what would have been the attributes of reflective thought subservient to wilfulness. The model itself thus shows the hollowness of the Chinese mind from that moment on. The outer form--the ＂appearance＂---of the ancient wisdom was still there. But the content--the ＂substance＂--of it was not. And with no reflective thought, true creativity disappears.展开更多
The 21st century is the era of human recreation. What leisure and sport bring to people is bound to be a civilized, healthy, happy, and new life patterns. Throughout the development of sports and leisure history, we c...The 21st century is the era of human recreation. What leisure and sport bring to people is bound to be a civilized, healthy, happy, and new life patterns. Throughout the development of sports and leisure history, we can see that in the era of leisure sports agricultural, civilization reflects a more casual game. Strictly speaking, leisure sport is a product of the birth of modern industrial civilization. But today, it has become a recreational sport entirely necessities of life, recreation is the ultimate ownership of human beings, but also one of the best state of human existence, and therefore we have reason to believe that in the near future, leisure Sports will bring a self-liberation and ultimate human freedom.展开更多
The Third-Generation Poetry of China （namely Post-misty Poetry too） initiated with the introduction of Western modernist poetry, especially sorts of American Post-modernist poetry schools into China. ＂The relation ...The Third-Generation Poetry of China （namely Post-misty Poetry too） initiated with the introduction of Western modernist poetry, especially sorts of American Post-modernist poetry schools into China. ＂The relation between American poetry and Chinese poetry has a long history, which lies in the influences on the creation of the Third-Generation poets. This influence is probably unprecedented in its depth and breadth.＂ ＂Irrational association＂ and ＂leaping images＂ proposed by American Deep Image poets influenced by Freudian and Jungian unconscious perception gained an extraordinary appreciation among the Third-Generation poets who were in pursuit constantly of the experiments on poetic form and language. This paper mainly discusses the influences of American Deep Image on the Third-Generation poets of China through a case study of WANG Yin and CHEN Dongdong＇s poems.展开更多
This paper examines in detail how Zhou Zuo-ren, leading essayist and theoretician of the personal essay in the 1930s, turned the essay, the most free, independent, and informal of all the literary genres, into a vital...This paper examines in detail how Zhou Zuo-ren, leading essayist and theoretician of the personal essay in the 1930s, turned the essay, the most free, independent, and informal of all the literary genres, into a vital medium for the cultural and political self-assertion of the modern Chinese men of letters and for the making of a vernacular aesthetic by incorporating Western values with a rediscovered tradition of individualism and self--expression in classical Chinese literature, thus conforming to the tasks of the New Literature of breaking free from the prison-house of an over-coded cultural system into the refresh, raw experience of the mundane daily world and of transforming the language of the everyday into a refined mode of expression suitable for the expanded horizon of the enlightened individual.展开更多
文摘美国著名作家赛珍珠毕生致力于中国题材的跨文化书写,被尼克松总统誉为"沟通东、西方文明的人桥"。文章以赛珍珠的演讲集《我所知道的中国》(China As I See It)为研究文本,从"现代中国"的社会变革和文化决策两个方面阐释在特定历史文化语境下赛珍珠对"现代中国"的看法。赛珍珠怀有世界主义精神,她指出"现代中国"激进的社会变革造成文化断层,武断的文化决策源于文化自卑心理,表明"现代中国"应该走"外化内不化"的道路,同时充分发扬传统文化的包容性。研究赛氏对"现代中国"的思考对当今中国的传统文化复兴也有着重要意义。
基金supported by the National Natural Science Foundation of China(Grant Nos.41275089 and 41305071)the National Basic Research Program of China(Grant No.2012CB955604)Jingyong ZHANG was supported by the Jiangsu Collaborative Innovation Center for Climate Change
文摘Many Chinese people leave big cities for family reunions during the Chinese New Year （CNY）, which is the most important public holiday in China. However, how modem mass human migration during the CNY holiday affects the urban heat island （UHI） is still un- known. Here, the authors investigate the role of modem human migration for the UHI effects during the CNY holiday for the period of 1992-2006 in Harbin City, Northeast China. The results show that during the CNY week, the UHI effects expressed as daily mean, maxi- mum, and minimum temperature differences between urban and rural stations averaged over the period of 1992-2006 are 0.65℃ （43%）, 0.31℃ （48%）, and 1.14℃ （71%） lower than during the background period （four weeks before and four weeks after the CNY week）, re- spectively. Our findings identify previously unknown impacts of modem mass human migration on the UHI effects based on a case study in Harbin City.
文摘Behind what is called ＂Needham＇s Grand Question＂ （why was China overshot by the West in science and technology？） lies a deeper question of how China came to lose the capacity of deeply reflective thought clearly present in the ancient Chinese philosophers. This is a loss felt by all Chinese as a psychological sense of hollowness, a loss of identity, made worse by the seeming inaccessibility of the ancient Chinese wisdom to the modern Chinese mind. It is clear that at some historical point China suffered an extreme psychological blow sufficient to traumatise it at the threshold of reflective thought, unable to look inwards any more. The paper identifies that point as the utter devastation wrought by Kublai Khan and the Mongols 750 years ago. What devastates reflective thought is wilfulness, the insistent focusing of all attention and energy on external, material things, and Kublai Khan was wilful in the extreme. What confirms this as the crippling point is that, in response to Kublai Khan＇s Mongol invasion the Chinese, over time, not only completely altered the geography of China itself, moving their capital to the North （Beijing）, but have ever since fought to establish as ＂China＂ all the territory over which Kublai Khan ruled. China is clearly not free of Kublai Khan＇s shadow. But even more precisely, in the process of doing this--and showing their own wilfulness--in building the Forbidden City in Beijing they built it in the shape of the Chinese metaphysical model of the universe, the Chinese version of the Tree of Life metaphysical glyph But it has an error in it. And the error is precisely that in where it places things, it makes what would have been the attributes of reflective thought subservient to wilfulness. The model itself thus shows the hollowness of the Chinese mind from that moment on. The outer form--the ＂appearance＂---of the ancient wisdom was still there. But the content--the ＂substance＂--of it was not. And with no reflective thought, true creativity disappears.
文摘The 21st century is the era of human recreation. What leisure and sport bring to people is bound to be a civilized, healthy, happy, and new life patterns. Throughout the development of sports and leisure history, we can see that in the era of leisure sports agricultural, civilization reflects a more casual game. Strictly speaking, leisure sport is a product of the birth of modern industrial civilization. But today, it has become a recreational sport entirely necessities of life, recreation is the ultimate ownership of human beings, but also one of the best state of human existence, and therefore we have reason to believe that in the near future, leisure Sports will bring a self-liberation and ultimate human freedom.
文摘The Third-Generation Poetry of China （namely Post-misty Poetry too） initiated with the introduction of Western modernist poetry, especially sorts of American Post-modernist poetry schools into China. ＂The relation between American poetry and Chinese poetry has a long history, which lies in the influences on the creation of the Third-Generation poets. This influence is probably unprecedented in its depth and breadth.＂ ＂Irrational association＂ and ＂leaping images＂ proposed by American Deep Image poets influenced by Freudian and Jungian unconscious perception gained an extraordinary appreciation among the Third-Generation poets who were in pursuit constantly of the experiments on poetic form and language. This paper mainly discusses the influences of American Deep Image on the Third-Generation poets of China through a case study of WANG Yin and CHEN Dongdong＇s poems.
文摘This paper examines in detail how Zhou Zuo-ren, leading essayist and theoretician of the personal essay in the 1930s, turned the essay, the most free, independent, and informal of all the literary genres, into a vital medium for the cultural and political self-assertion of the modern Chinese men of letters and for the making of a vernacular aesthetic by incorporating Western values with a rediscovered tradition of individualism and self--expression in classical Chinese literature, thus conforming to the tasks of the New Literature of breaking free from the prison-house of an over-coded cultural system into the refresh, raw experience of the mundane daily world and of transforming the language of the everyday into a refined mode of expression suitable for the expanded horizon of the enlightened individual.
