《招魂》辩正

《招魂》的作者、对象、写作年代,自汉朝以来竞相争论,未得统一。笔者想从以上及与此密切相关的招魂与招生人魂,招生人魂源变等五个方面,试成辩正,以求教于专家。一、《招魂》的作者司马迁在《史记·屈原列传》中说:“读《离骚》、《天问》、《招魂》、《哀郢》悲其志.”这“其”是代词,指屈原,“志”应当是爱国主义精神。从《列传》这一总结性的言论,说明《招魂》是屈原的作品。屈赋二十五篇,这里仅列举四篇。

“灵魂”蜕变的图式——《在山的那边》品读

从山海文化语境的层面品读王家新的《在山的那边》,可尝到质朴、平淡表皮下的浓情炽意,那就是＂灵魂＂蜕变的图式：天性的本原之灵——山魂;个性的形体之灵——海魂;适性的普世之灵——人魂。可以体味＂灵魂＂的本原从哪里来,到哪里去;透视宇宙奥妙,参悟人生玄机,寻求精神升华。

“工业控制装备”课程思政元素的融入思路与方式

将思想政治教育与教学实践统一起来,在育才的同时兼顾学生爱国情操的培育,使各类课程与思想政治理论课同向同行,形成协同效应,实现“人魂双育”。通过对“工业控制装备”课程思政元素融入基础、思路及方式的探索,贯穿教案设计、课堂引领、考试再现等全过程的教学活动,实现了课程目标与思想政治目标的有机融合,以崭新姿态和更高视野向学生传达了新时代大国工匠精神顶尖人才所必须具有的品德正直、视界开阔、技术一流和精益求精的品质要求。

悠悠楚歌话屈原:重读《离骚》

正如李白所说:“屈平辞赋悬日月,楚王台榭空山丘。”屈原的词赋可以和日月齐辉,永垂不朽。但他给我们留下的不仅有这些艺术佳作,更有崇高的精神。一首气贯长虹的抒情诗《离骚》更是他的灵魂自传,从中可以品味出屈原作为一流诗人的诗之魂和对故土、百姓诚挚热恋的国之魂,以及苏世独立、横而不流的人之魂。

The Origin of Plutarch＇s Souls in Context

In evaluating Plutarch＇s contacts with other cultures of his era, scholars have not reached consensus so far regarding the relationship between the Chaironean and Early Christian writers. A good example of this lacks of consensus rises when we come to the views of the creation of human soul. As a matter of fact, following the first approaches on this issue by Brenk in his ＂The Origin and the Return of the Soul in Plutarch＂, it is possible to understand that ＂Plutarch desecularizes and repersonalizes the master （i.e., Plato） （...） suggesting that the soul enters our miserable world without having had a previous vision of the forms to assure its reborn＂. Even if the researcher plausibly demonstrates this assert, we must accept from his conclusions that we should also move some steps forward by placing Plutarch＇s conceptions regarding the origin of human soul in his proper historical, philosophical, and religious context. Therefore, the aim of the following paper is to deal with those contacts in order to highlight their similitudes and/or differences about the motif of the soul＇s birth.