This article highlights the significance of the “Za shuo” 雜說 (Miscellaneous discourses) series for the study of Han Yu’s 韓愈 (768–824) political ideology, which proposes a three-tier system of governance that is made up of the emperor, the feudal lords, and the bureaucrats. The emperor is the pinnacle of the system; he collaborates with his ministers to devise state policies in the inner palace. The feudal lords protect the emperor in the regional areas. The bureaucrats form the machinery of the (...) government and implement its policies. Challenging current scholarship, which treats each of Han Yu’s essays independently, the article proposes a new interpretation of them as a whole It argues that the three essays “Long shuo” 龍說 (Discourse on the dragon), “Yi shuo” 醫說 (Discourse on physicians), and “Ma shuo” 馬說 (Discourse on horses) form an organic unit that provides internally consistent counsel to the ruler for his governance, and that a fourth essay, “Ti Cui Shanjun zhuan” 題崔山君傳 (Foreword to the biography of Cui Shanjun), is likely an interpolation. Through unearthing the true meaning of this series, the article also narrows down its time of composition, which has traditionally been left unspecified. This article also reveals Han Yu’s attitude toward the revived concern over the enfeoffment of princes in medieval China and toward his political ideology, which is not purely Confucian. The article thus is a contribution to the study of both political history and literary creation in the mid-Tang era. (shrink)

Previous studies have examined the outcome evaluation related to the self and other, and recent research has explored the outcome evaluation of the self and other with pro-social implications. However, the evaluation processing of outcomes in the group in need remains unclear. This study has examined the neural mechanisms of evaluative processing by gambling for the self and charity, respectively. At the behavioral level, when participants make decisions for themselves, they made riskier decisions following the gain than loss in small (...) outcomes and engage in more risky behaviors following the loss than gain in large outcomes. However, magnitude and valence did not affect the next risky behavior when participants made decisions for the charity. At the neurophysiological level, the results found that the FRN was larger for the charity outcome than for the self-outcome. For FRN, the valence difference of small outcomes was smaller than that of large outcomes. The P3 response was larger for the self-outcome than for the charity outcome. Meanwhile, compared with the small outcome, the self-charity discrepancies have a significant difference in large outcomes. In addition, the FRN amplitude for self in large outcomes was negatively correlated with the upcoming risky choices, regardless of outcome valence. The behavioral results suggest that people are more likely to optimize strategies for themselves than for the charity. The ERP findings indicated that people focus more on charity outcome than self-outcome in the early stage. In the middle and late stages, people turn attention to their outcomes, and the difference between self’s and charity’s outcome varies with the magnitude. Specifically, it is only in large outcomes that people engage more emotional attention or motivation in their outcomes, but self and charity outcomes had a similar emotional engagement in small outcomes. (shrink)

本书包括:从特拉西到拿破仑;一个难于“终结”与“清算”的概念;从“美是难的”说到艺术定义问题等内容。.

本书内容包括:中国古代生态美学思想寻踪、西方文化生态资源撷英、民族文化生态美窥视、生态美的学理研讨、生态美的实证研究。.

草莓蛋糕上的一層厚厚糖霜會讓人聯想起什麼？是粉白世界裡的鮮紅嬌客？火與冰的映照？又或僅止是表象般的「草莓上的一層糖霜」？每個人的想像皆有不同，也無分對錯，我們不必追問烘焙的創作動機或主題，畢竟切蛋糕的 人的感受才最重要。 英加登說「作品是藝術家與觀賞者的共同產品。」草莓蛋糕如此，文學、藝術品更是如此。然而，觀賞者是如何感受？又是受到何種因素影響？不僅只是由「感受是主觀的。」、「每個人的感覺不同。」等等浮泛說詞所構成，本 書由波蘭現象學家英加登、德國文學接受美學奠基者姚斯與伊塞爾所研討的的美學詮釋理論，解開「有些作品始終在不同時空受到尊崇，有些卻得等到作者逝世甚至隔了數百年才重新獲得世人青睞，而有些作品只能冰冷冷得放在 書櫃，直到永遠被遺忘？」這個看似簡單，實則艱難的謎題。.

本书共分四辑,收录了美在关系中,谈审美与人的全面发展,论审美知觉及其形成过程,审美想象的生成机制,艺术想象的意向性和认识性等文章.

本书共分五个章节, 主要对宗白华美学研究方法与风格作了探讨和研究, 具体内容包括凸显中华美学传统个性的方式、梳理美学学科思想的方法、宗白华美学散步风格论等.

本书以现实人生为立足点,通过一系列美学范畴的辩证运动,论证审美关系的生成、审美意识的结构与功能及人性结构的主体化等。.

本书收录了作者有关美学的论文30篇,前后时间跨越了30多年.这些文章,有的是论述"共同美"的,有的是探讨毛泽东美学思想和中西方审美差异的;还有关于美学基本理论辨析和中国古典美学(特别是玄学美学)思想研 究的;有些文章是有关美育和语文教学美感诱发的(中等学校课堂教学的有关问题);还有一部分,专门研究悲剧的成因,震撼力问题,其中涉及到苏轼,李清照等人的悲剧个案研究.

Gei qing nian de shi er feng xin --Tan mei -- Zuo zhe zi zhuan.

本书收录了童庆炳先生专门谈审美心理的论文16篇,着重研究人在审美过程中的心理机制,为审美心理的研究开辟了一个小小的新面。.

本书对美在何处、美的本质、美的构造、美的来源等问题,作了深入细致的探寻,提出了不同于国内外任何美学派别的独特见解。.

美學大師蔣勳用文字，在時間裡的俯仰自得，找回東方最美的事物 東方美學即將再崛起，我們都要重新做好東方的文化功課 ★藝術、自然、摯友，蔣勳談東方美學，談美麗心事 ★精采收錄蔣勳水墨油畫創作，以及東方經典美術作品 ★天地、隔水、錦眉、畫心，裝幀再現長卷的荒涼與繁華 東方美學其實是生命的領悟， 領悟能夠永續，才是來日方長，領悟能夠傳承，才是天長地久。 東方美學是在漫長的歲月裡領悟了時間的意義， 領悟了生命是一個圓，周而復始。 ——蔣勳 他在文人山水畫思考時間的過去與未來，他在古典詩詞中找回不遙遠的傳唱歌聲，他在蟲痕鳥跡獸足之中看到天地大美，他在縱谷春秋之中聆聽長卷跋尾餘音裊裊。美學大師蔣勳重新思考東方美學的特殊意義，在連續不斷的心的 收藏印記中，回歸自然、溫文爾雅，在可有也可無之間，綻放最美麗的光亮。 留白、長卷、水墨、跋尾等東方美學元素，在這個全球化的時代靈光乍現，卻也內斂含蓄。也許是時候回頭省思屬於這個時代的東方美學。東方美學若要重新崛起，我們都應該從頭開始，重新做好自己的功課，迎接屬於東方的文 藝復興。.

Encyclopedic dictionary of Yogasūtra of Patañjali.

本书收《祖坟——叛逆与创作》、《绍兴闲话》、《寰宇觅知音》、《油画的联想》、《漓江》等百余篇文章。.