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1.
宁琳 《周口师范学院学报》2011,28(6):53-56
通过对奥尼尔经典作品之一《榆树下的欲望》中主要人物的分析,展现出奥尼尔的悲剧论,以及他对贪婪人性的敌对、失望和对唤起人性真实的渴望。他认为人的悲剧是由多方面因素造成的,而自身性格的弱点和缺陷是不可忽视的重要因素。故事试图向人们揭示出,当金钱成为衡量一切的标准时,人的自然情感是怎样被压抑和扭曲的。 相似文献
2.
This article provides an overview of education after and about Auschwitz (Holocaust education)* in Germany in both theory
and practice, with particular attention to three critical areas. The first is the status of research in, as Adorno famously
phrased it, “education after Auschwitz” within the context of contemporary Germany. German society is pluralistic, and is
built on the third and fourth generations of young Germans since the National Socialist Era. These Germans cannot and do not
want to be identified as perpetrators, but they must deal with a strong and growing right-wing extremist movement. The second
area, given these challenges, is the fact that Holocaust education can fail. And finally, the European dimension of Holocaust
remembrance means teaching about Auschwitz in the context of a general effort to resist inhumanity, as well as attempts to
identify the connections between learning after and about Auschwitz, on the one hand, and learning and understanding human
rights as a European and global vision on the other. 相似文献
3.
This article examines Holocaust education in secondary school social science textbooks around the world since 1970, using
data coded from 465 textbooks from 69 countries. It finds that books and countries more connected to world society and with
an accompanying emphasis on human rights, diversity in society and a depiction of international, rather than national, society
are more likely to discuss the Holocaust. Additionally, textbooks from Western countries contain more discussion of the Holocaust,
although the rate is increasing in Eastern European and other non-Western countries, suggesting eventual convergence. We also
find a shift in the nature of discussion, from a historical event to a violation of human rights or crime against humanity.
These findings broadly support the arguments of neo-institutional theories that the social and cultural realms of the contemporary
world are increasingly globalized and that notions of human rights are a central feature of world society. 相似文献
4.
This article explores questions of the politics of knowledge and epistemology in relation to Holocaust education. It argues that, since knowledge is not neutral, we must be attentive to the role of ideologies in the selection and presentation of knowledge concerning the Holocaust in textbooks, in teaching, and in the media. The construction of knowledge about the Holocaust in classrooms is a relational process of meaning-making in which the cultures, perspectives and experiences of all involved come into play. For these reasons, the authors argue, Holocaust education should be considered in light of other fundamental questions, including the relationship of history, memory and identity in order to understand its actual and potential role in fostering democratic citizenship. 相似文献
5.
陈桂华 《重庆第二师范学院学报》2009,22(4):58-61
李煜词中显示出来的非理性色彩从某种程度上背离了中国传统的美学观念。尼采的悲剧世界观所认为的日神精神和酒神精神分别代表的两种人生态度：前者用美的幻觉掩盖人生的悲剧。执着人生;后者不回避人生的痛苦,直视人生的悲剧。用这种美学观来看李煜的人生再合适不过了。 相似文献
6.
Monique Eckmann 《Prospects》2010,40(1):7-16
Can Holocaust education be considered a tool for human rights education? If so, to what extent? These questions elicit discussions
among a wide range of educators, and interest among politicians, educational planners, and ministries in charge of memorials.
At first glance the obvious answer seems to be yes; both educators and students have strong expectations in this regard. But
educators in both fields can find it difficult to include both topics in one programme. The article clarifies some basic concepts
regarding the traditions of Holocaust education and human rights education, and then makes a distinction among learning about, learning for, and learning within a framework of human rights. This distinction makes it possible to differentiate the possible contributions, and the limits, of Holocaust
education as a human rights tool in these three areas. Also, as these two fields evolved in very separate ways, common projects
could bring together concepts and experiences from both fields to develop further possibilities. 相似文献
7.
伊米莉亚虽然只是莎士比亚悲剧《奥赛罗》中的一名次要角色,但也颇为国内外的读者及评论家们关注。但无论在剧中,还是剧外,伊米莉亚饱受他人的指责,被认为是一个愚蠢不堪的笨女人,甚至该为最后的悲剧负责。然而,仔细考察整个剧本,这样的指责明显有失偏颇。伊米莉亚其实一点都不愚蠢。相反,她既机智又聪明。简而言之,伊米莉亚是又一位被大众偏见所冤枉的悲剧女性。 相似文献
8.
宁宗一 《昆明师范高等专科学校学报》2009,31(1):41-42,45
《金瓶梅》研究必须面向世界,反思规范与挑战规范是不可推卸的责任。《金瓶梅》的悲剧性来自作者心灵中对堕落时代的悲剧意识．而作者的情怀冷峻沉静而又苍老。《金瓶梅》是一部留下了缺憾的伟大的小说文本,但它也提供了审美思考的空间。 相似文献
9.
尼采是西方现代人本主义哲学的开创者之一,也是最早揭示科学局限性的代表人物之一。尼采崇尚悲剧却不悲观,在他看来,本质痛苦的世界意志有着永恒创造的快乐,悲剧中蕴含着能拯救德国文化的酒神精神。尼采既否定了叔本华式的悲观主义,也否定了表面上肯定人生、实际上否定人生的乐观主义,主张用审美的眼光关照人生,对压抑人性的理性主义进行批判,并预言在现代文化的废墟上,悲剧定会重生。 相似文献
10.
王继伟 《广东教育学院学报》2010,(6):63-67
屈原的悲剧带有必然性质已经在古今视域融合中被人们广泛地接受和认同。从阐释学的角度讲,屈原的悲剧实质是一种存在悲剧。他用个体存在的毁灭作为代价向人们揭示了生命内部所有的尖锐性、复杂性、荒谬性,以及生命存有的整个重负。究其根源,屈原准宗教性的知性思维方式与他悲剧的诞生不无关系。所以,更深层次地解读屈原带有意志性质的存在悲剧还应从他＂国身通一＂的思维切入,以屈原独特的世界观和价值关怀为视角,才更有利于对屈原的悲剧作出人性的解读。 相似文献
11.
罗长斌 《绵阳师范学院学报》2014,(1):62-66
文学艺术是一个高层次的精神现象,它不是一个空泛、混乱的词,它具有具体的内涵、表现和使用的方式。文学艺术真正的内涵就是,文学艺术的创造者应该具有伦理道德之心,从而使得文学艺术也能够具有伦理道德的特质,以及教诲读者的作用。伦理道德的特质就是悲剧意识,因为只有悲剧才能够在人们的内心深处唤起共鸣和警觉。因此,真正符合伦理的悲剧艺术必是能够超越国界、超越宗教、超越种族、超越时代、超越党派的作品,它必然会在时间的长河中慢慢地被广泛承认和接受;它也必然能够对广大读者起到必要的道德教诲作用。 相似文献
12.
Reflection on the Holocaust is still critical today to help all educators teach their students about good and evil in the world today. In particular, reflection on the Holocaust is crucial for religious educators to help people know and name God, as well as help them deal with questions of theodicy, within their everyday life experiences. This article examines the role of religious education in this post-Holocaust context. Because of the Holocaust, Christians ought to be educated in ways that free them from biased and slanderous views of people and their religions, and open them to more inclusive and hospitable ways of coexisting with all types of people in the world today. 相似文献
13.
清代方成培的《雷峰塔传奇》作为中国十大古典悲剧之一,其悲剧表现手法在中国悲剧史上独树一帜;而英国莎士比亚的《哈姆莱特》则是历来为学界所公认的大悲剧。引人注意的是这两部悲剧都是典型的社会悲剧,都塑造了富于反抗意识的主人公形象,可对悲剧结局的表现却完全不同。文章以这两部悲剧为例,试图对其悲剧结局表现方式进行分析,并从民族文化心理的角度探索形成两者之间这样一种表现差异的原因;从而说明不同民族对悲剧的理解及表现方式存在差异性,对不同民族的悲剧不能简单套用西方理论概而论之。 相似文献
14.
祥子悲剧是一个努力向上的"人"最终被毁灭的悲剧。祥子个人身上所体现的人生弱点固然是一个重要原因,但恶劣的社会环境才是最根本的主因。城市文化颠覆了既往农村文明的生活规范,使祥子成为无根的浮萍。"天地不仁"的冷漠社会,使祥子成为无助的"社会孤儿"。长期压抑下的心灵困境,使祥子成为无魂的躯壳。在我国经济迅速发展、大量农民到城市谋求新生活的今天,祥子悲剧仍然具有现实的启示意义。 相似文献
15.
刘汉波 《赣南师范学院学报》2003,(2):67-70
我国古代文学中有一类由外力干预造成的爱情悲剧,由于它的反复出现构成了"棒打鸳鸯"原型。它在现当代文学中也有不少变形,但出现了三种变化:"棒"的虚化、"棒"的异变(由礼教枷锁变为政治压力)和幻化结合的消失。这说明了现当代文学对反封建长期性和艰巨性的认识、对极左政治的反思和否定以及悲剧观念在中国的真正形成。 相似文献
16.
《伤逝》中涓生和子君的爱情悲剧 ,有其外在的社会原因 ,更有其内在的个性因素。子君婚后的不思进取、传统世俗的爱情观、人生观 ,有目共睹。涓生易冲动 ,沉醉于爱情时忽略了爱情的要义 ;过分注重自我感受 ,钟情于个人奋斗 ,不谙世事 ,所以不能正视现实 ,在困难面前一味推卸责任 ;性格的怯弱 ,良心的谴责 ,使得他面对子君的死痛不欲生。涓生的个性弱点更是不容忽视的悲剧的内在原因。 相似文献
17.
Social conventions sometimes are regarded as valuable treasure in some culture. But it can also lead to human tragedy. The Arti cle here tried to look into the social and religious conventions behind the human tragedy in Richard Jefferies’ short story "the Acorn Gath erer" and how those conventions and people’s belief affect the relationship between the grandmother and her grandson in the short story. The article discussed the underlying causes to the tragedy from three aspects, the outside pressure, the inner factors and the problem of the society. It attempted to explain how the social pressure influenced the attitude and action of the grandmother, how her inner belief com pelled herself to maltreat the boy and how the social convention and religious belief made the society seemingly pitiless and indifferent. It is also indicated that social and religious conventions still have a lasting effect on how people think and act in today’s world. 相似文献
18.
哈代的自然观与游苔莎、苔丝的悲剧 总被引：1，自引：0，他引：1
哈代以有机的观点看待自然，他笔下的自然神奇、美丽且充满灵性，是与人类平等的相互联系的生命存在。哈代笔下的妇女与自然紧密相连，他用自然世界来反映女性的心理变化，烘托出女性形象；同时也用妇女的悲剧传达出对有机自然逝去的痛心。文章从生态女性主义的角度分析了哈代的自然观及其与游苔莎、苔丝的悲剧关系。 相似文献
19.
林早 《黔南民族师范学院学报》2004,24(1):9-13
人类的存在和发展脱离不了挑战与应战的悲剧性命运，必然要遭受黑格尔所谓的“否定”阶段才能走向新的历史时期。如何面对“否定”——这种宿命的悲剧性，黑格尔以乐观理性主义为支撑，指引我们向前看，看得更远，看到那个“否定之否定”带来的美丽新世界。肉体可以毁灭，但精神可以不死，人类正是凭借着一股坚忍不拔的精神才从远古走到今天。 相似文献
20.
Sixty-five years after the liberation of Auschwitz, Holocaust education is at a critical juncture. Societies including Germany
and Israel have moved through several discrete stages both in their relationships to the Holocaust, and in education about
it. Those shifts will surely continue as the generation of survivors is progressively lost to the passage of time, taking
with them our most powerful links to history, memory, and understanding. This special issue explores Holocaust education research,
and locates it within our evolving understanding of the Holocaust itself, particularly in light of what is being learned within
Central and Eastern Europe, where so many of the atrocities were committed. This introduction considers the potential of Holocaust
education as well as its limitations, and the risks of its failure. It also considers the contexts in which Holocaust education
takes place, and the meanings that are at work in those contexts. While many goals and visions animate Holocaust education,
here we explore the notion of a culture of peace and remembrance. We close with a review of the contributions to this issue. 相似文献