This paper is built on the study of one key blog-Wang Xiaofeng＇s No Guess （2006-2011） to explore how a Chinese intellectual uses his satirical skills in the blogosphere, how his blog reshapes the form of political ...This paper is built on the study of one key blog-Wang Xiaofeng＇s No Guess （2006-2011） to explore how a Chinese intellectual uses his satirical skills in the blogosphere, how his blog reshapes the form of political culture, and how the blogosphere through such interventions proceeds in the development of political communications in China. Two key issues are addressed in the paper. Firstly, drawing on the concept of ＂blogging culture＂, the author argues that blogging has potentially reconfigured political information around people＇s everyday lives, offering alternative modes of ＂public talk＂. The case of Wang Xiaofeng shows that satire can be used to make fun of the state, policies, and established ideologies, improving a previously restricted communicative environment toward more open. Secondly, the rise in the value placed on individualism in China, and the rise of peer-to-peer media mean that bloggers who pursue self-expression simultaneously through such self-expression. In other words, Wang Xiaofeng＇s No Guess blog demonstrates that individual opinions across the blogosphere have implicitly challenged political discourse; however, they always have to struggle with an ongoing censorship, negotiate an unstable discursive space and thus, can only enjoy a limited success.展开更多
For some critics, the publication of Milton＇s Paradise Lost in 1667 suggests his taking religious retreat from his previous political investment in both the Commonwealth Government （1649-1653） and Oliver Cromwell＇...For some critics, the publication of Milton＇s Paradise Lost in 1667 suggests his taking religious retreat from his previous political investment in both the Commonwealth Government （1649-1653） and Oliver Cromwell＇s Protectorate that was abnegated by the return of King Charles II in 1660. Not to mention that Milton＇s flamboyant portrayal of Satan appears to be a critique of republicanism： Just as the republicans who revolted against the monarchy, Satan tempts other angels to rebel against the omnipotent God and gain their freedom. This transgressive betrayal fails and is punished in Paradise Lost. However, when the strict censorship of the writings of Milton＇s contemporaries is taken into account, the strategies employed in Milton＇s Paradise Lost become clearer： It may be read as a veiled critique of kingship hiding behind the facade of a criticism of republicanism so as to circumvent censorship. In other words, the work may have surreptitiously conveyed a hidden message for his English citizens. That message may be indirectly delivered through Milton＇s innovative elaboration of the fall of Man, which is roughly described in the Genesis. Therefore, this essay argues that Milton veils the seed of political reform in the moral lessons conveyed in his presentation of the psychological dynamic of Adam and Eve＇s fall. In addition, this essay further explores how Milton endeavors to re-shape the national consciousness of the 17th century English people through alternate historical awareness.展开更多
文摘This paper is built on the study of one key blog-Wang Xiaofeng＇s No Guess （2006-2011） to explore how a Chinese intellectual uses his satirical skills in the blogosphere, how his blog reshapes the form of political culture, and how the blogosphere through such interventions proceeds in the development of political communications in China. Two key issues are addressed in the paper. Firstly, drawing on the concept of ＂blogging culture＂, the author argues that blogging has potentially reconfigured political information around people＇s everyday lives, offering alternative modes of ＂public talk＂. The case of Wang Xiaofeng shows that satire can be used to make fun of the state, policies, and established ideologies, improving a previously restricted communicative environment toward more open. Secondly, the rise in the value placed on individualism in China, and the rise of peer-to-peer media mean that bloggers who pursue self-expression simultaneously through such self-expression. In other words, Wang Xiaofeng＇s No Guess blog demonstrates that individual opinions across the blogosphere have implicitly challenged political discourse; however, they always have to struggle with an ongoing censorship, negotiate an unstable discursive space and thus, can only enjoy a limited success.
文摘For some critics, the publication of Milton＇s Paradise Lost in 1667 suggests his taking religious retreat from his previous political investment in both the Commonwealth Government （1649-1653） and Oliver Cromwell＇s Protectorate that was abnegated by the return of King Charles II in 1660. Not to mention that Milton＇s flamboyant portrayal of Satan appears to be a critique of republicanism： Just as the republicans who revolted against the monarchy, Satan tempts other angels to rebel against the omnipotent God and gain their freedom. This transgressive betrayal fails and is punished in Paradise Lost. However, when the strict censorship of the writings of Milton＇s contemporaries is taken into account, the strategies employed in Milton＇s Paradise Lost become clearer： It may be read as a veiled critique of kingship hiding behind the facade of a criticism of republicanism so as to circumvent censorship. In other words, the work may have surreptitiously conveyed a hidden message for his English citizens. That message may be indirectly delivered through Milton＇s innovative elaboration of the fall of Man, which is roughly described in the Genesis. Therefore, this essay argues that Milton veils the seed of political reform in the moral lessons conveyed in his presentation of the psychological dynamic of Adam and Eve＇s fall. In addition, this essay further explores how Milton endeavors to re-shape the national consciousness of the 17th century English people through alternate historical awareness.
