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從余華《兄弟》的飲食析論「兄弟」的二元對立與消解 : 兼論「吃」在中國現當代社會的意義
Get PDF余華，浙江嘉興海鹽縣人氏，現居北京。中國先鋒文學作家，在文革成長。原為牙醫，80年代始寫作小說，1987年發表《十八歲出門遠行》成名。初期以寫作中短篇為主，後轉寫長篇，近年多出版隨筆、雜文集。其作品多以文革為背景，擅以暴力描寫、反諷等手法從人的角度探討隱藏在歷史中的倫理、價值觀等問題。就《兄弟》而言，大多學者只留意作品的先鋒性、題材處理、寫作風格或進行翻譯、比較等研究，縱亦有少量關涉主要人物（宋鋼、李光頭）的論著，但多側重於李光頭，缺乏較平衡的討論，也欠缺以新的角度切入論述。
本文將以余華長篇小說《兄弟》（上、下）為研究對象，以飲食角度切入論述。第一章為緒論，分別說明本文之寫作緣起、學者對《兄弟》的研究概況及本文採用之研究方法；第二章以小說中的食物、食器、餐飲場所為例，探討它們如何體現「兄弟」的價值觀、權力、性別、貧富與鄉鎮等方面的二元對立；第三章承接上章從文本內部的飲食視角對「兄弟」進行的分析，擴大至飲食與社會的討論：先從現當代文學史——「吃」的文學的範疇爬梳類近《兄弟》以飲食為線索的作品，後闡釋《兄弟》在中國當代社會的衍生意義。第四章為結論，整合全文中心要點
A review of prolonged social withdrawal behaviour (a.k.a. Hikikomori) As one of the emerging youth issues across diverse contexts
No full textYouth (dis)engagement in various aspects has become an important issue in many high-income and aging-population countries. In particular, the growing group of young people who are not in employment, education or training (NEET) has become a great concern. Prolonged periods of socio-political-educational disengagement can lead to marginalization, dependence, loneliness, powerlessness, increased use of drugs and criminal activity, homelessness, and social-political-civil apathy and distrust of authorities and governments. Pathological social withdrawal refers to long-term social withdrawal/disengagement and self-exclusion for over six months – including non-attendance at school or work, and with minimal contact with friends, family and society – in the absence of other psychiatric diagnoses. This is possibly the worst condition of NEET and has raised serious concerns around the world after COVID-19. Although first classified as a culturally specific condition within Japan (termed hikikomori) because of Japan’s nobility of solitude and major structural changes in the last 1980s, similar cases have been recently identified in other Asian settings (Hong Kong, South Korea), some low-middle-income countries (Bangladesh, India, Iran, Thailand), and Western countries (Australia, UK, US). The aim of this presentation is to provide a review of the literature on its existing explanatory frameworks, prevalence rates among various countries, identified contributing factors, empirical-supported interventions, and potential preventive progammes
唐代比興觀辨析 : 以詩格爲中心
Get PDF比興是一個本義和衍生義層疊交織而形成的觀念。唐代的比興觀，除了陳子昂、殷璠等人的論述之外，詩格中有更爲豐富的呈現；詩格之中，除了“物象比興”之外，還可見到起興、感興等議題。本文以詩格爲中心，力圖避免以後來的視角解釋古人的觀念，希望回到唐代詩格文本的脈絡，分析唐人如何看待詩歌發端之“興”、尤其是如何看待現代學者重視的原始歌謡式“起興”，又如何看待感興中的心物關係、尤其是現代學者重視的由物及心式“感興”。
The concept of bi xing (analogical and affective image) evolves with the dynamic relation between the original meaning and the derived meaning. Its development in the Tang dynasty could be examined better in Shige (Rules of Poetry), then prevailing poetic manual, than in the writings of Chen Zi’ang, Yin Fan, and others which have attracted most attention, as the former contains the discussions of different types of xing such as qi xing (image that raises the affect) and gan xing (image that stirs the affect). This article avoids explaining the early concept in terms of later usage and modern understanding. By situating the concept in its context in the Tang dynasty, the article analyzes how Tang poets viewed xing (affective image) as the beginning of poetry, more importantly, the original balladic qi xing and the relation between heart and thing, especially the type of gan xing where the thing stirs the heart, as considerably emphasized by modern scholars
隱士逸民與出處進退 : 清儒論“隱”
Get PDF本文試論中國傳統隱士逸民，動機並非純粹的出世，而多牽纏於功名節操等世俗價值的考慮，終而産生矛盾掙扎的心情。隱逸始終擺脱不了士大夫靈魂中經世致用的宿命，故未出仕時因盼望帝王賞識而患得患失，改朝换代時則身不由己，藉隱退以保存名節。出處進退，多糾纏於世俗的政治取態與表態，造成了避世的不徹底、不純粹。他們退隱心情的主旋律，既非對山林自然的嚮往，亦非對生命價值的解放，而是出於世俗牽絆，帶有政治理想、動機、價值的曲折投射。有清一代儒者面對滿洲部族政治壓抑，提出貞隱、學隱、尊隱三種觀念，從不同角度作新詮解，部分印證了隱逸的世俗羈絆，同時亦有發前人所未發的意義新境。
This paper reexamines the rationale of eremitism in the Chinese political tradition and argues that the recluses’ considerations were highly pragmatic rather than idealistic. Ever since ancient times, jingshi (ordering the world), the pursuit of a career in the officialdom so as to ameliorate the state and society, had been the ultimate goal of the literati. Before they entered government service, their speculations and thoughts on yin (withdrawal) were often the results of their anxieties over the emperors’ potential actions concerning official selections and appointments. When facing a new regime, the literati’s original identity with the fallen dynasty motivated them to stay away from the new political order’s recruitments. Therefore, for most Chinese literati, yin was not merely a philosophical and existential quest for freedom from mundane everyday life. In fact, more often than not, it represented a political declaration or ethical manifesto. After offering some historical contexts and backgrounds of the phenomenon of eremitism, the paper examines three Qing scholars’ views of yin: Tang Zhen’s idea of zhenyin (eremitism of faith), Zhang Taiyan’s notion of xueyin (eremitism of scholarship), and Gong Zizhen’s zunyin (eremitism of honor). These three archetypal arguments and conceptions not only revealed their inspirations by earlier examples of thoughts on reclusion but also expressed new formulations of the justifications and patterns of yin
《史記》八主祭祀的鉤沉與推演 : 傳世文獻與考古材料的對勘研究舉例
Get PDF八主祭祀是指對天、地、兵、陰、陽、月、日、四時八種對象的祭祀。它們的祠祀地點分佈在今山東半島即齊之分野上，三個在中部，餘在東部沿海。八主祭祀僅見於《史記》《漢書》，曾經得到秦始皇、秦二世、漢武帝和漢宣帝的祭祀，公元前３１年郊祀制確立後，在國家祀典上被廢止。通過傳世文獻與考古材料比對揭示，八主應爲東方思想家以宇宙觀爲基礎所創設的祭祀體系，利用了戰國時期的地方祠址，重新排布了八主的祭祀地點，利用秦皇漢武對東方實施經略的機會，成功兜售了他們的宗教思想。八主祭祀所體現的宇宙論式的祭祀觀、人與自然的關係以及陰陽對等的宗教理念，對中國國家宗教郊祀制影響深遠。
The Eight Deities were the spirits of Heaven, the Land, Arms, the Sun, the Moon, the Yin, the Yang, and the Four Seasons, to whom sacrificial were presented. The sacrificial spots are located scatteredly in the State of Qi on the map of Han Star-field system, three of whom in the heart land of the Shandong Peninsula, and the others in the east-coastal areas.
The historical texts on the Eight Deities only appear in the Shiji and the Hanshu. It is recorded that the sacrifices were presented to the Eight Deities only when the emperors of Qin and Han dynasties visited those places, who were the First Emperor and Second Emperor of Qin, Wu Emperor and Xuan Emperor of Han. Such practice was abolished from 31BCE, following the establishment of a new sacrificial practices presenting sacrifices to the Heaven and the Earth in the suburban areas of the capital city.
The results of comparing the archaeological work with the historical text show that those late Warring States thinkers promoted and divined such a sacrificial system based on their contemporary cosmology, in the meantime emphasizing the status of human being represented by the Deity of Arms. When choosing sites for the eight spirits, the thinkers made tactical use of the previously existed religious practice to facilitate the worship of the Eight Deities. The success of the thinkers in selling their ideas to the rulers followed the decline of the Zhou enfeoffment system and the establishment of the jun-xian administrative system supporting centralized rule in Qin and Han periods.
The thoughts reflected in the Eight Deities that the Heavenly Way is spontaneity, that the Human Way follows spontaneity, and that emphasizes both the Yin and the Yang as an inseparable pair of cosmological forces, constitute an important historical, religious heritage to the traditional Chinese state religion
從史實論六朝標準音與商周雅言
Get PDF六朝學者的標準音觀念，本質上是以當時的權威方言音系，來規範讀書音。顔之推之所以將標準音定爲金陵音與洛下音兩個，是因爲這兩個權威方言的差别本來就不大，可以認爲是同一個音系。雖然有權威方言存在，但是現實生活中實際的“通語”，是參雜各種方音成分的漢語變體。“洛生詠”也并非標準的洛陽讀書音，而是吟誦的音調。商周時期的雅言的狀況與此相似。周人克商，有意識地進行了政治、宗教等意識形態領域的變革。《詩經》的雅是西周朝廷的雅樂，二南是各國諸侯的雅樂。從雅樂與政治意識形態的變革，語音與樂律水土的關係的角度，可以推斷西周初年雅言的標準音經歷了從殷商的政治中心安陽淇縣一帶向洛陽地區過渡的過程，從此奠定了洛陽方言長期作爲漢語權威方言的格局。
The real meaning of “standard pronunciation” appeared in the middle ages is to standardize the pronunciation of the literacy language by choosing out an authority dialect. The reason that YAN Zhitui choose two dialects, the Jin Ling dialect and the Luo Yang dialect, as the standard phonologies, is that the two phonologies are almost the same, so that they can be deemed as one phonology. Although there exists the received authority dialect, the real “standard pronunciation” at that time is a kind of “complex pronunciation” mixed with the speakers’ native dialects. The famous word “Luo Sheng Yong” does not mean any standard pronunciation of the literacy language in fact, but a special reciting note. Ya Yan, the common literacy language during the Shang and Zhou dynasty was very similar with the authority dialect in the middle ages. The leaders of the Zhou people made a serious of revolution in the fields of politics and religion after they overthrew the rule of the Shang people. One of those revolutions was the standard of Ya Yue, the classical music, which was also one of the most important means of governance then. The idea of the standard language pronunciation was a part of the theory of music, so that the change of the standard of classical music means the change of the authority dialect correspondingly. Based on the close relationship between them, we can infer the authority dialect during the beginning of the West Zhou dynasty had been changed from the An Yang or Qi dialect to the Luo Yang dialect
To self-enhance or self-verify? How choice difficulty influences product preference for low self-esteem consumer
Get PDFOne of the core stones in marketing is that consumers use different products to build and manage their self-images. Traditional view in marketing suggests that consumers want to increase positivity of their self-images; therefore, they are attached to products associated with favorable user image and avoid consuming products connected with unfavorable user images. Notably, a recent paper from Stuppy and her colleagues (2020) suggested that the mentioned self-enhancing motivation should only be applicable to consumers with high self-esteem, whereas those with low self-esteem would rather pursue the self-verification motivation and prefers inferior product, symbolizing a less positive consumer image, to superior products.
The objective of this study is to investigate and demonstrate an unexplored boundary condition by proposing the role of product choice difficulty in influencing how low self-esteem consumers choose a superior vs. an inferior product. Specifically, we propose that low self-esteem consumers would pursue a self-enhancement motive when as choice becomes more cognitively difficult. Consequently, their choice between a superior and an inferior product would depend on the relative strength between a self-enhancement and a self-verification motive. Four studies, including two pilot studies and two full studies, provided supports for our theoretical framework.
It is expected that findings of this paper can redress the gap in literature about consumer behavior of low self-esteem consumers and serve a guide for marketer to stick with the needs of this special group of consumers
Anti-blackness in China : approach, aporia, action
No full textKun Huang offers some observations and reflections from researching anti-Blackness in China and from engaging in anti-racist work among the Chinese-speaking communities
Yan Hairong on anti-Black and anti-Chinese sentiments
No full textIn this talk, Dr. Yan suggests that there is no single story of race experience, nor is there a continuous presence of racial thinking in Chinese history. Drawing on her research on Chinese experience in Zambia, she proposes how these observations help us look for strategic intervention
