on thinking like a mountain

KEYNOTE ADDRESS

Thinking Like a Mountain in 20091

Gene W. Wood2,3

Professor Emeritus

Dept. of Forestry and Natural Resources

Clemson University

In 1974, Susan Flader4 chronicled, in biographical form, the development of Aldo Leopold?s thinking about l and and the human role in its dynamic. She titled her book Thinking Like a Mountain after Leopold?s milestone essay of the same name and one of three alternate titles considered by him for his classic, A Sand County Almanac5. Her treatise was the opening shot in what has become a continuing barrage of books and papers, ranging from the highly scholarly to the purely emotional, on Leopold?s thinking and writing, the centerpiece of which was A Sand County Almanac, cornerstone for and bible of the environmental movement.

Flader?s opening paragraph immediately gave notice to the reader that “Thinking Like a Mountain,” the essay, was a reflection spanning 35 years of learning from well intended but sometimes false assumptions, the birth and infancy of the science of ecology, conflicts between preservationism and utilitarianism ranging from chronic simmering to rage, politics and policies skewed by personal gain agendas, and the culminating conclusion that land ethics would be an extension of and as critically important to civilization as were social ethics.

1 Keynote address at the 2009 Joint Meeting of the South Carolina Division of the Society of American Foresters and the South Carolina Chapter of the Association of Consulting Foresters, May 28, 2009, Columbia, SC.

2 Consultant, Windwalker Horse Trails, Inc.

3 Contact gwood1@https://www.wendangku.net/doc/c410980222.html, , 520 Windwalker Lane, Seneca, SC 29678

4 Flader, S.L. 1974. Thinking Like a Mountain. Univ. of Nebraska Press, Lincoln, NE. 284 p.

5 Leopold, A. 1949. A Sand County Almanac and Sketches Here and There. Oxford Univ. Press. New York, NY. 224 p.

To Leopold, thinking like a mountain was, in effect, to ponder the deep philosophical questions:

What is the nature of the world we live in?

What does it mean to be human?

What is an appropriate relationship between humans and nature, i.e.,

the ecosystems upon which we depend?

Leopold himself had not always thought this deeply. As a green, young forester, 22 years old, fresh out of Yale, imbued with Gifford Pinchot?s “wise use” policy for the American forest and Teddy Roosevelt?s perspective on large predators, and undoubtedly an eagerness to be integrated into southwestern culture, he enthusiastically sought to eradicate a species that would later become his “numenon”6 of the southwestern mountains – the wolf.

The seminal event that would sometimes be incorrectly referred to as Leopold?s “Road to Damascus Experience”7 took place on the Apache National Forest in Arizona in 1909. He and a co-worker had attempted to kill a wolf and her pups. They succeeded in killing the old wolf and critically wounding at least one of the pups – an achievement in itself, although not as great as it might have been according to the values of the day.

It was also at this time that Leopold saw something he likely had never seen before, the expression of defiance in a wild canid?s eyes as it struggle d to defend itself in the face of inevitable death. Many years later, that one wolf would come to represent a species of large predators at the top of the food pyramid and performing a function critical to ecosystem stability, i. e., large herbivore population suppression. In

6This word is a misconstruction of the word “numen,” meaning, ac cording to The American Heritage Dictionary, a spirit believed to inhabit certain natural phenomena or objects.

7 According to Christian religion tradition, the event in which Saul of Tarsus, a tireless persecutor of the early Christians, is converted to Christianity, and becomes the Apostle Paul, one of the most important foundation members in the Christian religion.

addition, t he “fierce green fire” he claimed to have seen dying in the eyes of the wolf, would come to represent the loss of wildness and the eradication of wilderness on the American landscape.

But Leopold?s conversion was anything but immediate (Flader 1974, Meine 19888). Even nine years later at the Sixth American Game Conference in New York, he proclaimed the importance of the ultimate goal of large predator eradication in the Southwest (Meine 1988:181; also see p.169)). The penning of his earliest penetrating essay on wilderness, “The River of the Mother of God,” was still 15 years away (Flader and Callicott (eds) 1991:123-127)9.

In the context of Leopoldian thinking, t hinking like a mountain is the process of intellectual development as one returns to recurrent subjects and reconsiders them in the light of new information, a changing social, political, and economic environment as well as a changing biosphere, and changing human values. Thinking like a mountain sees the ecosystem dynamic (the movement of energy, nutrients and genetic material across space and time) as the engine of evolution. Thinking like a mountain sees geological process as the shaping of the abiotic environment thus the changing matrix for life on the planet and the natural determinant of life forms, distribution and abundance. Thinking like a mountain sees the human species as ecosystem component and human activity as ecological process. Thinking like a mountain organizes lessons from evolution and ecological process into a calculus for evaluation of what it means to be human and the wisdom of human choices of roles that have been and might be played in the ecosystem dynamic.

Leopold began to describe what he meant by “thinking like a mountain” when in his essay, following descriptions of various reactions upon hearing the call of a wolf in the night, he wrote:

8 Meine, C. 1988. Aldo Leopold: His Life and Work. The Univ. of Wisconsin Press. 638 p.

9 Flader, S. L. and J. B. Callicott (eds). 1991. The River of The Mother of God. The Univ. of Wisconsin Press. 384 p.

“Yet behind these obvious and immediate hopes and fears there lies a

deeper meaning, known only to the mountain itself. Only the

mountain has lived long enough to listen objectively to the howl of a

wolf.”

He did not imply that the mountain had an intellectual capacity, instead he saw it as the stage created by geological process and upon which the ecosystem dynamic driving evolution had been played out. If the mountain could talk, it could bear witness to ecological successes and failures in functioning and derivation of the functional importance of the various ecosystem components.

He continued this perspective in the essay “Escudilla” when he wrote:

“Since the beginning, time had gnawed at the basaltic hulk of

Escudilla, wasting, waiting, and building [geological process]. Time

built three things on the old mountain, a venerable aspect, a

community of minor animals and plants, and a grizzly [evolution of

the biotic community].

“The government trapper who took the grizzly had made Escudilla

safe for cows. He did not know he had toppled the spire off an edifice

a-building since the morning stars sang together [removal of a

critically important functional component from the ecosystem – a

large predator; truncation of the food pyramid].”

In “Song of the Gavilan,” Leopold petitioned the reader to “think like a mountain” when he, in soft, courting manner, wrote:

“Then on a still night, when the campfire is low and Pleiades have

climbed over rimrocks, sit quietly and listen for a wolf to howl, and

think hard of everything you have seen and tried to understand. Then

you may hear it – a vast pulsing harmony – its score inscribed on a

thousand hills [ the geological record], its notes the lives and deaths of

plants and animals [the ecosystem dynamic], its rhythms spanning the

seconds and the centuries [ multiple time scales for the ecosystem

dynamic and evolution].”

Then setting the human species into the “perspective of the mountain” in “On a Monument to the Pigeon,” he wrote:

“…… We know now what was unknown to all the preceding caravan

of generations: that men are only fellow voyagers with other creatures

in the odyssey of evolution.

“Above all we should, in this century since Darwin, have come to

know, that man, while now captain of the adventuring ship, is hardly

the sole object of its quest …….”

In the same essay, Leopold proclaimed his optimism for the human capacity to think like a mountain in the closing paragraph:

“To love what was is a new thing under the sun, unknown to most

people and to all pigeons. To see America as history, to conceive of

destiny as a becoming, to smell a hickory tree through the still lapse of

the ages – all these things are possible for us, and to achieve them

takes only the free sky, and the will to ply our wings. In these things,

and not in Mr. [Vannevar] Bush?s bombs and Mr. DuPont?s nylons,

lies objec tive evidence of our superiority over the beasts.”

Of all the millions of species that currently exist or that have ever existed, only we have the ability to think like a mountain. With this magnificent ability comes an awesome responsibility.

And finall y, in “The A-B Cleavage” section of “The Land Ethic,” capstone essay to A Sand County Almanac, Leopold separates those unlikely to “ply their wings” to think like a mountain from those who might do so:

“Conservationists are notorious for their dissentions. Superficially

these seem to add up to mere confusion, but a more careful scrutiny

reveals a single plane of cleavage common to many specialized fields.

In each group (A) regards the land as soil, and its function as

commodity-production; another group (B) regards the land as a biota,

and its function as something broader. How much broader is

admittedly in a state of doubt and confusion.”

Then in the concluding paragraphs of this prophesy written for the modern world and human hopes, fears and plans for its future, Leopold made a final petition for conservationists to avoid a sense of superior piety and becoming enamored with self-derived motives, and instead, to think like a mountain:

“The evolution of a land ethic is an intellectual as well as an emotio nal

process. Conservation is paved with good intentions which prove to be

futile, or even dangerous, because they are devoid of critical

understanding of either land, or of economic land use.”

The development of “thinking like a mountain” is an evolutionary process

for the individual as well as the collective human community. To even begin

the process requires a striving for intellectual humility. It requires us to see ourselves as a part of something in contrast to being the part of something, a process requiring a humility that is not only counter to natural human tendencies, but also to Judeo-Christian and Islamic traditions.

The process requires an insatiable desire to understand the principles of the world we live in while acknowledging that a complete understanding will never be attained by either an individual or by the collective science of the human community. The human community must constantly strive to discover, understand and apply ecological principles as scriptural guidance for our roles in the ecosystem dynamic, i.e., the differentiation between right and wrong behaviors. We must constantly review the lessons that those things that are right tend to stabilize our relationship with the rest of the ecosystem and therefore do not jeopardize the future of our progeny by degrading the ecosystems upon which we and they will depend.

The evolution of thinking like a mountain results in the extinction of dogmas, the subjectively derived proclamations about what the land is, what it is for, and how humans should function in our heterotrophic dependence on it. The evolutionary development of thinking like a mountain is a continuum of growth in the mutuality of love and respect for the land and knowledge of it. As we learn to think like a mountain, we increasingly understand that we can not love something we do not respect, and we will not respect something we do not love. Our love of the land will drive our desire to treat it with respect, and our accumulating knowledge of ecology will teach us how to treat it with respect as we consume portions of its components. But to do these things, we must ply our intellectual as well as our emotional wings.

Finally, in our individual odysseys of learning to think like a mountain, we must accept our individual and collective humanness. Thinking by the best of humans will at some point become constrained by ego, a sense of self-preservation, a resistance to changing knowledge, a reluctance to admit to mistakes, a desire to hold on to the part of the past that was particularly good for them, and a reluctance to objectively consider differing visions and ideas for the future of the land. Furthermore, concomitant with being human is the brevity of the individual human experience relative to the time scales

appropriate to the changing abiotic environment and the biotic community embedded in it (i.e., the ecosystem). Something that is “forever” is a human concept or possibly a hope. So far, there is nothing in the geological or astrophysical records suggesting that the forever phenomenon ever has been

a characteristic of nature.

What are the implications and petitions of a treatise entitled “Thinking Like a Mountain in 2009?”Leopold has given us guidance in the essay “The Round River –A Parable.”10 He used American mythol ogy of Paul Bunyan?s modification of a stream to create a “round river” that transported logs from the harvest site to a distant mill and returned the rivermen and supplies to the harvest site to begin the process again. The stream was the ecosystem and its flow was the ecosystem dynamic. The logs and other materials were the energy, nutrients, and genetic materials in the ecosystem dynamic. Paul?s channeling of this stream represented human efforts to modify and guide the ecosystem dynamic in a manner most beneficial to us. Leopold pictured humans as ecosystem component and human activity as ecological process as follows:

“We of the genus Homo ride the logs that float down the Round River,

and by a little judicious …burling? we have learned to guide their

direction and speed. This feat entitles us to the appellation sapiens

[the thinker]. The technique of burling is called economics, the

remembering of old routes is called history, the selection of new ones

is called statesmanship, the conversation about oncoming riffles and

rapids is called politics. Some of the crew aspire to burl not only their

own logs, but the whole flotilla as well.”

10 Leoold, L. B. 1953. Round River: From The Journals of Aldo Leopold. Oxford Univ. Press. New York, NY. 173 p.

“…. To learn the hydrology of the biotic stream [the ecosystem] we

must learn to think at right angles to evolution and examine the

collective behavior of biotic materials [the ecosystem dynamic]. This

calls for a reversal of specialization; instead of learning more and

more about less and less, we must learn more and more about the

whole biotic landscape.

“…. Ecology is destined to become the lore of Round River, a belated

attempt to convert our collective knowledge of biotic materials

[ecosystem processes] into a collective wisdom of biotic navigation

[land management].”

Thinking like a mountain requires us to see South Carolina as Leopold saw Wisconsin in his essay:

“Wisconsin not only had a round river, Wisconsin is one.”

Leopold?s pragmatism was clear in this essay when he wrote:

“We have radically modified the biotic stream; we had to.”

That is, once the idea of civilization was in place, it would take agriculture and eventually commercial forestry to provide for its progress. We farm, practice forestry, and fish to feed, clothe and shelter the human community. We have no choice in this matter. However, we do have choices in how we do it.

What lines of reasoning guide our reactions to the land, thus our values for it? Of course, our values for the land are shaped by many forces as are our values for anything. But how conscious are we of these forces? Are we truly motivated to objectively think and rethink why we choose to treat the land as we do?

Answers to these questions can be derived only through serious efforts at deep introspection – a difficult task for all humans. As uncomfortable as we often become with our perceptions of the values and motivations of others, we are typically content with our own, even when we, at least at some level, confess that we are all subject to biases formed from personal ambition, the influences of others we wish to please, and personal life experiences. But if we are to objectively seek what is best for the land, i.e. the sustainability and enhancement of the ecological integrity and aesthetic qualities of these ecosystems upon which we depend, we must individually and collectively step outside of ourselves and look deeply into the inside of who we are and why. This is a truly difficult intellectual exercise in comparison to self-evaluations based on tradition, emotion, and other personal biases with which we have become comfortable.

We must look at the full sweep of values for the land ranging from possibilities for immediate and long-range economic returns through ecosystem services to the aesthetic qualities of physical beauty, the opportunities for solitude (i.e., the

wild erness experience) and perceptions of the full ecological dynamic (i.e., Leopold?s “vast pulsing harmony”). Individuals, organizations and agencies must constantly assess changes in the state of the land, changes in our knowledge of the land, and changes i n society?s values for the land.

In my opinion, in the early 1990?s, the USDA-Forest Service articulated a slogan that should guide all land mangers, both public and private –“Caring for the land and serving people.” A few years later, Chief Jack Ward Thomas11, describing the fundamental responsibility of Forest Service employees, described American citizens as “our owners [of the National Forest System] and our clients.” American society expects all of us as managers, scientists and teachers to accept this role in service to individual landowners as well as the larger community, and to play it out

11Dr. Thomas is a holder of The Wildlife Society?s Aldo Leopold Medal, the organization?s highest level of recognition, and a Leopold scholar.

with the utmost dedication and commitment and professional and personal integrity.

Can we become unified in this most fundamental of purposes? Can we emulate the highest efforts of the theoretical physicists who struggle to discover the holy grail of physics – a unifying theory, the theory that bridges the discontinuity between quantum mechanics and Newtonian physics? For us the unifying purpose is the future of the land. For us the holy grail of knowledge is how to assess the changing dynamics of the land including the human roles in those dynamics.

To pursue this struggle, we must in individual and organizational relationships quit keeping each other at arm?s l ength. This is an utter waste of energy and intellect. It is a disservice to the society we profess to serve; a failure in our responsibilities to progress in society and the advancement of civilization.

As Leopold predicted, over specialization has led to narrow, compartmentalized thinking that is counter-productive to unification in purpose and understanding. Conservation biologists must come to understand that the land is fragmented both ecologically and economically and that private property rights are critical to a democratic and capitalistic system and the human freedoms inherent to it. In the real world, humans are ecosystem components and human activity is ecological process. Industrial forestry and those who must attend to its economics must quit thinking of land purely in an economic context. America has a higher and wider gamut of expectations. Our failures to adequately address those expectations in the past has led to dramatic changes in the American forest products industry over the past 20 years. Some of these changes may prove to have been mistakes in the future, but the citizens in a democratic and capitalistic system have the freedom to make such mistakes. And they are prone to doing so when they become frustrated with the professions which profess to serve them, fail to lead and educate them.

It is a universal principle that every generation has and always will face new challenges. As land managers, scientists, and teachers, or collectively –conservationists, we face the challenges of changing ecosystems, changing knowledge of ecosystems , and changing human values for ecosystems. Our pivotal role in society is to be the fulcrum for balance in decisions about how society will pursue the future for the land, and thus its own future as we are inextricably a part of and dependent upon it. I beg you today and in the context of this meeting, consider Leopold?s proclamation to Wisconsonites using the metaphor of the Round River –“Wisconsin not only had a round river; Wisconsin is one.”

This land called South Carolina is a round river, and it flows through us.

And finally, paraphrasing Leopold12, let us ponder the following: Can we see South Carolina as history, conceive of destiny as a becoming, smell a hickory tree through the still lapse of the ages? All these things are possible for us, and to achieve them takes only the free sky, and the will to ply our wings.

12From the last paragraph of “On a Monument to The Pigeon.”

(完整word版)unit1thinkingasahobby

基础英语4课程教案

Unit 1 Thinking as a Hobby by William Golding Teaching Objectives 1. Master the key words, phrases and some useful sentence patterns in the text. 2. Get familiar with rules of word formation，grammatical points and understand the structure of the text 3. Get to know something about the author and the three grades of thinking Teaching Procedure Part I Background Information 1. About the author -- Sir William Gerald Golding(September 19, 1911—June 19, 1993) He was an English novelist, poet and winner of Nobel in Literature: “for his novels which, wit h the Perspicuity（睿智）of realistic narrative art and the diversity and universality of myth, illuminate the Human condition in the world of today.” His work is characterized by exploration of 'the darkness of man's heart', deep spiritual and ethical questions. Golding's view is pessimistic: human nature is inherently corruptible and wicked. His first novel, Lord of the Flies 《蝇王》(1954), dealt with an unsuccessful struggle against barbarism（野蛮主义）and war, thus showing the ambiguity （不确定性）and fragility （脆弱性）of civilization. It has also been said that it is an allegory(寓言) of World War II. 2. Brief Introduction to the Text The author’s use of the word “hobby” is interesting. By using this word he means that thinking is not just for professional thinkers like philosophers. It is something all educated people should enjoy doing. This special interest is often referred to as “idle curiosity”, and it is considered one of the most precious qualities in young scholars. Students should play with ideas the way they play with balls. Both are important for their healthy development, one mental, and the other physical. The essay can be neatly divided into three parts. The first part tells us how the subject of thinking was first brought up to the author and how he came to understand the nature of what he calls “grade-three thinking”, which, he discovered, was no thinking at all, but a combination of ignorance, prejudice and hypocrisy. Unfortunately, according to the author, most people belong to this category.

英美文学专业开题报告

英美文学专业开题报告 引导语：各民族的文学中都有许多惊险、恐怖的故事,但似乎没有哪一种文学像英美文学那样不仅创作出数量众多、质量优秀的恐怖文学作品,而且还形成了一个持续发展、影响广泛的哥特传统。以下 是的为大家找到的英美文学专业开题报告。希望能够帮助到大家! 论文题目theApplicationandInnovation 一、选题的意义和研究现状 1.选题的目的、理论意义和现实意义长时期以来,人们视艾米莉?勃朗特为英国文学中的“斯芬克斯”。关于她本人和她的作品都有很多难解之谜,许多评论家从不同的角度、采用不同的方法去研究,得出了不同的结论,因而往往是旧谜刚解,新谜又出,解谜热潮似永无休止。 本文立足于欧美文学中的哥特传统研究《呼啸山庄》的创作源泉,指出艾米莉?勃朗特在主题、人物形象、环境刻画、意象及情节构造等方面都借鉴了哥特传统,同时凭借其超乎寻常的想象力,将现实 与超现实融为一体,给陈旧的形式注入了激烈情感、心理深度和新鲜 活力,达到了哥特形式与激情内容的完美统一,使《呼啸山庄》既超越了哥特体裁的“黑色浪漫主义”,又超越了维多利亚时代的“现实主义”,从而展现出独具一格、经久不衰的艺术魅力。 2.与选题相关的国内外研究和发展概况 各民族的文学中都有许多惊险、恐怖的故事,但似乎没有哪一种文学像英美文学那样不仅创作出数量众多、质量优秀的恐怖文学作品,而且还形成了一个持续发展、影响广泛的哥特传统

(Gothictradition)。哥特文学现在已经成为英美文学研究中的一个重要领域。对哥特文学的认真研究开始于20世纪二三十年代,到70年代以后,由于新的学术思潮和文学批评观念的影响,该研究出现了前所未有而且日趋高涨的热潮。 根据在国际互联网上的搜索,到2000年9月为止,英美等国的学者除发表了大量关于哥特文学的论文外,还至少出版专著达184部,其中1970年以后为126部,仅90年代就达59部,几乎占总数的三分之一。当然,近年来哥特文学研究的状况不仅在于研究成果迅速增加,更重要的是它在深度和广度方面都大为拓展,并且把哥特传统同英美乃至欧洲的历史、社会、文化和文学的总体发展结合起来。 二、研究方案 1.研究的基本内容及预期的结果(大纲)研究的基本内容:本文立足于欧美文学中的哥特传统研究《呼啸山庄》的创作源泉,指出艾米莉?勃朗特在主题、人物形象、环境刻画、意象及情节构造等方面都借鉴了哥特传统,同时凭借其超乎寻常的想象力,将现实与超现实融为一体,给陈旧的形式注入了激烈情感、心理深度和新鲜活力,达到了哥特形式与激情内容的完美统一,使《呼啸山庄》既超越了哥特体裁的“黑色浪漫主义”,又超越了维多利亚时代的“现实主义”,从而展现出独具一格、经久不衰的艺术魅力。 预期的结果(大纲): 1.ASurveyofGothic1.1DefinitionofGothic 1.2theOriginofGothicNovels

初中语文古文赏析曹操《短歌行》赏析(林庚)

教育资料 《短歌行》 《短歌行》赏析(林庚) 曹操这一首《短歌行》是建安时代杰出的名作，它代表着人生的两面，一方面是人生的忧患，一方面是人生的欢乐。而所谓两面也就是人生的全面。整个的人生中自然含有一个生活的态度，这就具体地表现在成为《楚辞》与《诗经》传统的产儿。它一方面不失为《楚辞》中永恒的追求，一方面不失为一个平实的生活表现，因而也就为建安诗坛铺平了道路。 这首诗从“对酒当歌，人生几何”到“但为君故，沉吟至今”，充分表现着《楚辞》里的哀怨。一方面是人生的无常，一方面是永恒的渴望。而“呦呦鹿鸣”以下四句却是尽情的欢乐。你不晓得何以由哀怨这一端忽然会走到欢乐那一端去，转折得天衣无缝，仿佛本来就该是这么一回事似的。这才是真正的人生的感受。这一段如是，下一段也如是。“明明如月，何时可掇?忧从中来，不可断绝。越陌度阡，枉用相存。契阔谈宴，心念旧恩。月明星稀，乌鹊南飞。绕树三匝，何枝可依。”缠绵的情调，把你又带回更深的哀怨中去。但“山不厌高，海不厌深”，终于走入“周公吐哺，天下归心”的结论。上下两段是一个章法，但是你并不觉得重复，你只觉得卷在悲哀与欢乐的旋涡中，不知道什么时候悲哀没有了，变成欢乐，也不知道什么时候欢乐没有了，又变成悲哀，这岂不是一个整个的人生吗?把整个的人生表现在一个刹那的感觉上，又都归于一个最实在的生活上。“我有嘉宾，鼓瑟吹笙”，不正是当时的情景吗?“周公吐哺，天下归心”，不正是当时的信心吗? “青青子衿”到“鼓瑟吹笙”两段连贯之妙，古今无二。《诗经》中现成的句法一变而有了《楚辞》的精神，全在“沉吟至今”的点窜，那是“青青子衿”的更深的解释，《诗经》与《楚辞》因此才有了更深的默契，从《楚辞》又回到《诗经》，这样与《鹿鸣》之诗乃打成一片，这是一个完满的行程，也便是人生旅程的意义。“月明星稀”何以会变成“山不厌高，海不厌深”?几乎更不可解。莫非由于“明月出天山”，“海上生明月”吗?古辞说：“枯桑知天风，海水知天寒”，枯桑何以知天风，因为它高；海水何以知天寒，因为它深。唐人诗“一叶落知天下秋”，我们对于宇宙万有正应该有一个“知”字。然则既然是山，岂可不高?既然是海，岂可不深呢?“并刀如水，吴盐胜雪”，既是刀，就应该雪亮；既是盐，就应该雪白，那么就不必问山与海了。 山海之情，成为漫漫旅程的归宿，这不但是乌鹊南飞，且成为人生的思慕。山既尽其高，海既尽其深。人在其中乃有一颗赤子的心。孟子主尽性，因此养成他浩然之气。天下所以归心，我们乃不觉得是一个夸张。 .

完善版美国文学期末重点

2014 Final Exam Study Guide for American Literature Class Plan of Final Exam 1.Best Choice Question 10% 2.True or False Question 10% 3.Definition 10% 4.Give Brief Answers to Questions 30% 5.Critical Comments 40% American Literature Review Poe’s Poetic Ideas; Major Ideas in Emerson’s “Nature”; Whitman’s Style; Formal Features of Dickinson’s Poetry; Analysis of “Miniver Cheevy” by Edwin Arlington Robinson; Comment on “Stopping by Woods on a Snowy Evening” by Robert Frost; Naturalistic reading of Sister Carrie by Theodore Dreiser; The Theme and Techniques in Eliot’s “The Waste Land”; Theme and Technique in The Great Gatsby by Fitzgerald; Comment on Hemingway’s style and theme in A Farewell to Arms; Analysis of “Dry September” by William Faulkner; Literary terms: Transcendentalism American Naturalism The Lost Generation The Jazz Age Free Verse The Iceberg Analogy

高中语文文言文曹操《短歌行(对酒当歌)》原文、翻译、赏析

曹操《短歌行【对酒当歌】》原文、翻译、赏析译文 原文 面对美酒应该高歌，人生短促日月如梭。对酒当歌，人生几何？ 好比晨露转瞬即逝，失去的时日实在太多！譬如朝露，去日苦多。 席上歌声激昂慷慨，忧郁长久填满心窝。慨当以慷，忧思难忘。 靠什么来排解忧闷？唯有狂饮方可解脱。何以解忧？唯有杜康。 那穿着青领（周代学士的服装）的学子哟，你们令我朝夕思慕。青青子衿，悠悠我心。 正是因为你们的缘故，我一直低唱着《子衿》歌。但为君故，沉吟至今。 阳光下鹿群呦呦欢鸣，悠然自得啃食在绿坡。呦呦鹿鸣，食野之苹。 一旦四方贤才光临舍下，我将奏瑟吹笙宴请宾客。我有嘉宾，鼓瑟吹笙。 当空悬挂的皓月哟，你运转着，永不停止；明明如月，何时可掇？ 我久蓄于怀的忧愤哟，突然喷涌而出汇成长河。忧从中来，不可断绝。 远方宾客踏着田间小路，一个个屈驾前来探望我。越陌度阡，枉用相存。 彼此久别重逢谈心宴饮，争着将往日的情谊诉说。契阔谈讌，心念旧恩。 明月升起，星星闪烁，一群寻巢乌鹊向南飞去。月明星稀，乌鹊南飞。 绕树飞了三周却没敛绕树三匝，何枝

翅，哪里才有它们栖身之 所？ 可依？ 高山不辞土石才见巍 峨，大海不弃涓流才见壮阔。（比喻用人要“唯才是举”，多多益善。）山不厌高，水不厌深。 只有像周公那样礼待贤 才（周公见到贤才，吐出口 中正在咀嚼的食物，马上接 待。《史记》载周公自谓： “一沐三握发，一饭三吐哺， 犹恐失天下之贤。”），才 能使天下人心都归向我。 周公吐哺，天 赏析 曹操是汉末杰出的政治家、军事家和文学家，他雅好诗章，好作乐府歌辞，今存诗22首，全是乐府诗。曹操的乐府诗多描写他本人的政治主张和统一天下的雄心壮志。如他的《短歌行》，充分表达了诗人求贤若渴以及统一天下的壮志。 《短歌行》是政治性很强的诗作，主要是为曹操当时所实行的政治路线和政策策略服务的，但是作者将政治内容和意义完全熔铸在浓郁的抒情意境之中，全诗充分发挥了诗歌创作的特长，准确而巧妙地运用了比兴手法，寓理于情，以情感人。诗歌无论在思想内容还是在艺术上都取得了极高的成就，语言质朴，立意深远，气势充沛。这首带有建安时代"志深比长""梗概多气"的时代特色的《短歌行》，读后不觉思接千载，荡气回肠，受到强烈的感染。 对酒当歌，人生几何？ 譬如朝露，去日苦多。 慨当以慷，幽思难忘。 何以解忧，唯有杜康。 青青子衿，悠悠我心。 但为君故，沈吟至今。 呦呦鹿鸣，食野之苹。 我有嘉宾，鼓瑟吹笙。 明明如月，何时可掇？ 忧从中来，不可断绝。 越陌度阡，枉用相存。 契阔谈，心念旧恩。 月明星稀，乌鹊南飞， 绕树三匝，何枝可依？ 山不厌高，海不厌深， 周公吐哺，天下归心。 《短歌行》是汉乐府的旧题，属于《相和歌?平调曲》。这就是说它本来是一个乐曲的名称，这种乐曲怎么唱法，现在当然是不知道了。但乐府《相和歌?平调曲》中除了《短歌行》还有《长歌行》，唐代吴兢《乐府古题要解》引证古诗“长歌正激烈”，魏文帝曹丕《燕歌行》“短歌微吟不能长”和晋代傅玄《艳歌行》“咄来长歌续短歌”等句，认为“长歌”、“短

现代大学英语精读thinkingasahobby原文课文对比版

T h i n k i n g a s a H o b b y by William Golding While I was still a boy, I came to the conclusion that there were three grades of thinking; and since I was later to claim thinking as my hobby, I came to an even stranger conclusion - namely, that I myself could not think at all. I must have been an unsatisfactory child for grownups to deal with. I remember how incomprehensible they appeared to me at first, but not, of course, how I appeared to them. It was the headmaster of my grammar school who first brought the subject of thinking before me - though neither in the way, nor with the result he intended. He had some statuettes in his study. They stood on a high cupboard behind his desk. One was a lady wearing nothing but a bath towel. She seemed frozen in an eternal panic lest the bath towel slip down any farther, and since she had no arms, she was in an unfortunate position to pull the towel up again. Next to her, crouched the statuette of a leopard, ready to spring down at the top drawer of a filing cabinet labeled A-AH. My innocence interpreted this as the victim's last, despairing cry. Beyond the leopard was a naked, muscular gentleman, who sat, looking down, with his chin on his fist and his elbow on his knee. He seemed utterly miserable. Some time later, I learned about these statuettes. The headmaster had placed them where they would face delinquent children, because they symbolized to him to whole of life. The naked lady was the Venus of Milo. She was Love. She was not worried about the towel. She was just busy being beautiful. The leopard was Nature, and he was being natural. The naked, muscular gentleman was not miserable. He was Rodin's Thinker, an image of pure thought. It is easy to buy small plaster models of what you think life is like. I had better explain that I was a frequent visitor to the headmaster's study, because of the latest thing I had done or left undone. As we now say, I was not integrated. I was, if anything, disintegrated; and I was puzzled. Grownups never made sense. Whenever I found myself in a penal position before the headmaster's desk, with the statuettes glimmering whitely above him, I would sink my head, clasp my hands behind my back, and writhe one shoe over the other. The headmaster would look opaquely at me through flashing spectacles. "What are we going to do with you?" Well, what were they going to do with me? I would writhe my shoe some more and stare down at the worn rug. "Look up, boy! Can't you look up?"

高中英语选修课：英语文学欣赏 Sister Carrie 学生版讲义资料

Chapter III WEE QUESTION OF FORTUNE--FOUR-FIFTY A WEEK Once across the river and into the wholesale district, she glanced about her for some likely door at which to apply. As she contemplated the wide windows and imposing signs, she became conscious of being gazed upon and understood for what she was--a wage-seeker. She had never done this thing before, and lacked courage. To avoid a certain indefinable shame she felt at being caught spying about for a position, she quickened her steps and assumed an air of indifference supposedly common to one upon an errand. In this way she passed many manufacturing and wholesale houses without once glancing in. At last, after several blocks of walking, she felt that this would not do, and began to look about again, though without relaxing her pace. A little way on she saw a great door which, for some reason, attracted her attention. It was ornamented by a small brass sign, and seemed to be the entrance to a vast hive of six or seven floors. "Perhaps," she thought, "They may want some one," and crossed over to enter. When she came within a score of feet of the desired goal, she saw through the window a young man in a grey checked suit. That he had anything to do with the concern, she could not tell, but because he happened to be looking in her direction her weakening heart misgave her and she hurried by, too overcome with shame to enter. Over the way stood a great six- story structure, labelled Storm and King, which she viewed with rising hope. It was a wholesale dry goods concern and employed women. She could see them moving about now and then upon the upper floors. This place she decided to enter, no matter what. She crossed over and walked directly toward the entrance. As she did so, two men came out and paused in the door. A telegraph messenger in blue dashed past her and up the few steps that led to the entrance and disappeared. Several pedestrians out of the hurrying throng which filled the sidewalks passed about her as she paused, hesitating. She looked helplessly around, and then, seeing herself observed, retreated. It was too difficult a task. She could not go past them. So severe a defeat told sadly upon her nerves. Her feet carried her mechanically forward, every foot of her progress being a satisfactory portion of a flight which she gladly made. Block after block passed by. Upon streetlamps at the various corners she read names such as Madison, Monroe, La Salle, Clark, Dearborn, State, and still she went, her feet beginning to tire upon the broad stone flagging. She was pleased in part that the streets were bright and clean. The morning sun, shining down with steadily increasing warmth, made the shady side of the streets pleasantly cool. She looked at the blue sky overhead with more realisation of its charm than had ever come to her before. Her cowardice began to trouble her in a way. She turned back, resolving to hunt up Storm and King and enter. On the way, she encountered a great wholesale shoe company, through the broad plate windows of which she saw an enclosed executive

曹操《短歌行》其二翻译及赏析

曹操《短歌行》其二翻译及赏析 引导语：曹操(155—220)，字孟德，小名阿瞒，《短歌行 二首》 是曹操以乐府古题创作的两首诗， 第一首诗表达了作者求贤若渴的心 态，第二首诗主要是曹操向内外臣僚及天下表明心迹。 短歌行 其二 曹操 周西伯昌，怀此圣德。 三分天下，而有其二。 修奉贡献，臣节不隆。 崇侯谗之，是以拘系。 后见赦原，赐之斧钺，得使征伐。 为仲尼所称，达及德行， 犹奉事殷，论叙其美。 齐桓之功，为霸之首。 九合诸侯，一匡天下。 一匡天下，不以兵车。 正而不谲，其德传称。 孔子所叹，并称夷吾，民受其恩。 赐与庙胙，命无下拜。 小白不敢尔，天威在颜咫尺。 晋文亦霸，躬奉天王。 受赐圭瓒，钜鬯彤弓， 卢弓矢千，虎贲三百人。 威服诸侯，师之所尊。 八方闻之，名亚齐桓。 翻译 姬昌受封为西伯，具有神智和美德。殷朝土地为三份，他有其中两分。 整治贡品来进奉，不失臣子的职责。只因为崇侯进谗言，而受冤拘禁。 后因为送礼而赦免， 受赐斧钺征伐的权利。 他被孔丘称赞， 品德高尚地位显。 始终臣服殷朝帝王，美名后世流传遍。齐桓公拥周建立功业，存亡继绝为霸 首。

聚合诸侯捍卫中原，匡正天下功业千秋。号令诸侯以匡周室，主要靠的不是 武力。 行为磊落不欺诈，美德流传于身后。孔子赞美齐桓公，也称赞管仲。 百姓深受恩惠，天子赐肉与桓公，命其无拜来接受。桓公称小白不敢，天子 威严就在咫尺前。 晋文公继承来称霸，亲身尊奉周天王。周天子赏赐丰厚，仪式隆重。 接受玉器和美酒，弓矢武士三百名。晋文公声望镇诸侯，从其风者受尊重。 威名八方全传遍，名声仅次于齐桓公。佯称周王巡狩，招其天子到河阳，因 此大众议论纷纷。 赏析 《短歌行》 (“周西伯昌”)主要是曹操向内外臣僚及天下表明心 迹，当他翦灭群凶之际，功高震主之时，正所谓“君子终日乾乾，夕惕若 厉”者，但东吴孙权却瞅准时机竟上表大说天命而称臣，意在促曹操代汉 而使其失去“挟天子以令诸侯”之号召， 故曹操机敏地认识到“ 是儿欲据吾著炉上郁!”故曹操运筹谋略而赋此《短歌行 ·周西伯 昌》。 西伯姬昌在纣朝三分天下有其二的大好形势下， 犹能奉事殷纣， 故孔子盛称 “周之德， 其可谓至德也已矣。 ”但纣王亲信崇侯虎仍不免在纣王前 还要谗毁文王，并拘系于羑里。曹操举此史实，意在表明自己正在克心效法先圣 西伯姬昌，并肯定他的所作所为，谨慎惕惧，向来无愧于献帝之所赏。 并大谈西伯姬昌、齐桓公、晋文公皆曾受命“专使征伐”。而当 今天下时势与当年的西伯、齐桓、晋文之际颇相类似，天子如命他“专使 征伐”以讨不臣，乃英明之举。但他亦效西伯之德，重齐桓之功，戒晋文 之诈。然故作谦恭之辞耳，又谁知岂无更讨封赏之意乎 ?不然建安十八年(公元 213 年)五月献帝下诏曰《册魏公九锡文》，其文曰“朕闻先王并建明德， 胙之以土，分之以民，崇其宠章，备其礼物，所以藩卫王室、左右厥世也。其在 周成，管、蔡不静，惩难念功，乃使邵康公赐齐太公履，东至于海，西至于河， 南至于穆陵，北至于无棣，五侯九伯，实得征之。 世祚太师，以表东海。爰及襄王，亦有楚人不供王职，又命晋文登为侯伯， 锡以二辂、虎贲、斧钺、禾巨 鬯、弓矢，大启南阳，世作盟主。故周室之不坏， 系二国是赖。”又“今以冀州之河东、河内、魏郡、赵国、中山、常 山，巨鹿、安平、甘陵、平原凡十郡，封君为魏公。锡君玄土，苴以白茅，爰契 尔龟。”又“加君九锡，其敬听朕命。” 观汉献帝下诏《册魏公九锡文》全篇，尽叙其功，以为其功高于伊、周，而 其奖却低于齐、晋，故赐爵赐土，又加九锡，奖励空前。但曹操被奖愈高，心内 愈忧。故曹操在曾早在五十六岁写的《让县自明本志令》中谓“或者人见 孤强盛， 又性不信天命之事， 恐私心相评， 言有不逊之志， 妄相忖度， 每用耿耿。

_嘉莉妹妹_中自然主义赏析

目的。笔者曾进行了这方面的一个实验；对乐理、视唱程度相当的Ａ、Ｂ两个班，在讲小调式时，Ａ班此时视唱只唱小调式作品，边唱边分析；Ｂ班只在乐理课上选一些典型作品作简单分析，而视唱课对小调作品概不介绍，结果发现Ａ班大部分同学对小调式的特点掌握清晰、分析作品透彻，而Ｂ班多数同学对小调式作品的分析仍感糊涂。 （二）乐理和视唱由同一老师任教，选用乐理与视唱进度相当、联系密切的教材。 两门课由同一老师任教，这样就使老师对两门课的进度有更好的把握，从而做到在教学内容上的衔接，使乐理教学与视唱教学融为一体。现在有些院校已开始了这方面的尝试，如河南的黄河科技学院，商丘师院等。据笔者了解，由同一个老师任教班级学生的乐理视唱学习效果明显好于非同一教师任教的班级。 教材的选择对教学影响极大，原来的视唱教材极少有乐理内容，而乐理教材中的谱例也不多。目前新的教材已改变了这种状况，现在视唱教材中有了很好的理论知识讲授，如许敬行、孙虹编著，高教出版社出版的《视唱练习》。乐理教材有了更多的谱例，如贾方爵编著、 西南师大出版社出版的《基本乐理》。选用此种联系密切的教材，　教师在教学的过程中更易做到理论联系实际，学生在自学时也更易理解。 （三）加强乐理、视唱教学与其他科目的横向联系 音乐中的许多课程，如欣赏、民族民间音乐、合唱、音乐史等的学习对学生综合专业素质的提高有很大帮助，对它们的学习与对乐理和视唱的学习又能达到互相促进的目的。在乐理学教学中，学生最易迷惑的就是调式调性的判断，而进行调式判断时首先要靠听觉分辨作品的五声性和西方性。但如何能够分辨其是五声性作品还是西方调式体系作品，靠的是学生对音乐的基本鉴赏力。这就要求学生平时在欣赏课上要认真去听、去辨别，而欣赏老师也应该对不同体裁的音乐作品进行详细的讲解，并引导学生去辨别。经过这样长期的训练，学生对于不同地域、不同风格的音乐作品都有了了解和掌握，辨别调式的问题自然迎刃而解。同样，民族民间课程的学习对于学生了解和掌握各民族的音乐风格、特点起重要作用。经过同学们对民歌、戏曲等曲型片断的实际训练，在视唱这些有特点的作品时，其音乐风格的把握就会更好一些，因律制原因产生的音准问题也会大大减少，学生对民族风格的视唱会唱得更有味，把握得更准确。在这方面，如果乐理和视唱课需要，可会同其他科目的教师对教学进度、教学内容作一些适当的调整，使之与乐理、视唱教学相适应。如有必要，也可请这方面的专家，就某一问题进行一次讲座，以加深同学们对某些问题的理解。教师亦可有目的地向学生介绍一些此方面的书籍，让学生去阅读；介绍一些音响资料，让学生有目的地听，从而拓宽学生的知识面，进而更好地学习和掌握乐理和视唱。 总之，视唱与乐理相结合并密切联系相关科目的教学方法，不仅可以使学生增加对音乐理论的感性认识，加强视唱时的理论指导，更增加了视唱课的趣味性，使乐理不再枯燥，视唱课不再单调。 当然，加强乐理、视唱与其他科目教学的联系并不是说这些课程什么地方都可以互融。有些乐理知识如音律很难让学生唱出来。但这并不能否认加强视唱、乐理与其他学科教学联系的必要性。 作者简介：刘建坤，商丘师范学院音乐系教师。 一、美国自然主义的产生 内战之后，美国处于一段相对和平的时期，资本主义经济蓬勃发展。然而，在经济发展的背后，人们却普遍产生了一种悲观情绪，传统的理想主义被抛弃，宇宙的在规律性和机械性中蕴涵的漠然性使其变成了人类的敌人，至少已经不是人类慈祥的朋友。斯蒂芬?克莱恩（Ｓｔｅｐｈｅｎ　Ｃｒａｎｅ（１８７１－１９００））的一首小诗Ｇｏｄ　ｉｓ　ｃｏｌｄ［１］　便生动地反映了这种状况： 一个人对宇宙说：／“阁下，我存在的！”／“不过，”传来宇宙的回答，／“你的存在虽是事实，却／并没有使我产生义务感。” 对这一思潮起决定性作用的是达尔文的进化论（Ｔｈｅｏｒｙ　ｏｆ　Ｅｖｏｌｕｔｉｏｎ）。达尔文认为：影响生物进化的因素有三种，即：自然选择、性的选择及个体有生之期获得特性的遗传。进化论的诞生，是对传统神学及理想主义神学的全盘否定，它取消了上帝设计师和创造者的地位，进而强调人类产生过程的机械性，以及人类进化过程的因果循环性。受其影响，悲观、忧郁的新自然哲学应运而生。新自然哲学指出，自然是一座对人类遭遇无动于衷的庞大机器，人类在自然中必然要为生存而相互竞争，而且，部分人的毁灭是人类进步中不可避免的现象。 悲观的新自然哲学在文学中的反映就是产生悲观宿命的自然主义文学。英国哲学家赫伯特?斯宾塞（ＨｅｒｂｅｒｔＳｐｅｎｃｅｒ）的“社会达尔文主义” （Ｓｏｃｉａｌ　Ｄａｒｗｉｎｉｓｍ）以及美国内战后的社会状况，对自然主义在美国的产生和发展起了极大的作用。当时的主要作家往往把人置于庞大的自然和社会背景中，从而显示其渺小、脆弱以及无可奈何。　＂生存＂是人类活动的最高目标，道德规范对于实际生活已经毫无意义。 在美国自然主义文学中，最为突出的代表是西奥多?德莱塞。 二、德莱塞在美国文学史上的地位 西奥多?德莱塞　［Ｔｈｅｏｄｏｒｅ　Ｄｒｅｉｓｅｒ　（１８７１－１９４５）］是美国现代小说的先驱和代表作家，被认为是同海明威、福《嘉莉妹妹》是美国自然主义文学大师西奥多?德莱塞的处女作和成名作。自然主义在书中 主要表现为作者对失败者的深刻同情。 《嘉莉妹妹》中 自然主义赏析 文／姚晓鸣 编辑：冯彬彬 69 美与时代 ２００３．１１下

(完整版)翻译：ThinkingasaHobby

思考作为一种嗜好 还是个孩子的时候我就得出了思考分三种等级的结论。后来思考成了嗜好，我进而得出了一个更加离奇的结论，那就是：我自己根本不会思考。 那个时候我一定是个很让大人头疼的小孩。当然我已经忘记自己当初在他们眼里是什么样子了,但却记得他们一开始在我眼中就是如何不可理喻的。第一个把思考这个问题带到我面前的是我文法学校的校长，当然这样的方式，这样的结果是他始料不及的。他的办公室里有一些小雕像，就在他书桌后面一个高高的橱柜上面。其中一位女士除了一条浴巾外一丝不挂。她好象被永远地冻结在对浴巾再往下滑的恐惧中了。而不幸的是她没有手臂，所以无法把浴巾拉上来。在她的身边蜷伏着一头美洲豹，好象随时都会往下跳到档案橱柜最上层的抽屉上去，我懵懵懂懂地把那个抽屉上标着的"A-AH"理解成为猎物临死前绝望的哀鸣/惨叫。在豹子的另一边端坐着一个健硕的裸体男子，他手肘支在膝头，手握拳托着腮帮子，全然一副痛苦不堪的样子。 过了一些时候，我对这些雕像有了一些了解,才知道把它们放在正对着犯错的孩子的位置是因为对校长来说这些雕像象征着整个生命。那位裸体的女士是米洛斯的维纳丝。她象征着爱。她不是在为浴巾担心，而是忙着显示美丽。美洲豹象征着自然，它在那里显得很自然而已。那位健硕的裸体男子并不痛苦，他是洛丁的思索者，一个纯粹思索的象征。要买到表达生活在你心中的意义的小石膏像是很容易的事情。 我想我得解释一下，我是校长办公室的常客，为我最近做过或者没做的事情。用现在的话来说我是不堪教化的。其实应该说，我是顽劣不羁，头脑迷糊的。大人们从来不讲道理。每次在校长桌前接受处罚，那些雕像在他上方白晃晃地耀眼时，我就会垂下头，在身后紧扣双手，两只鞋不停地蹭来蹭去。 校长透过亮晶晶的眼镜片眼神暗淡地看着我，：“我们该拿你怎么办呢？” 哦，他们要拿我怎么办呢？我盯着旧地毯更狠命地蹂躏我的鞋。 “抬起头来，孩子！你就不能抬起头来吗？” 然后我就会抬起头来看橱柜，看着裸体女士被冻结在恐惧中，健硕的男子无限忧郁地凝视着猎豹的后腿。我跟校长没什么好说的。他的镜片反光，所以我看不到镜片后面有什么人性的东西，所以没有交流的可能。 “你从来都不动脑筋思考的吗？” 不，我不思考，刚才没思考，也不会思考——我只是在痛苦地等待接见结束。

短歌行赏析介绍

短歌行赏析介绍 说道曹操， 大家一定就联想到三国那些烽火狼烟岁月吧。 但是曹操其实也是 一位文学 大家，今天就来分享《短歌行 》赏析。 《短歌行》短歌行》是汉乐府旧题，属于《相和歌辞·平调曲》。这就是说 它本来是一个乐曲名称。最初古辞已经失传。乐府里收集同名诗有 24 首，最早 是曹操这首。 这种乐曲怎么唱法， 现在当然是不知道。 但乐府 《相和歌·平调曲》 中除《短歌行》还有《长歌行》，唐代吴兢《乐府古题要解》引证古诗 “长歌正激烈”， 魏文帝曹丕 《燕歌行》 “短歌微吟不能长”和晋代傅玄 《艳 歌行》 “咄来长歌续短歌”等句， 认为“长歌”、 “短歌”是指“歌声有长短”。 我们现在也就只能根据这一点点材料来理解《短歌行》音乐特点。《短歌行》这 个乐曲，原来当然也有相应歌辞，就是“乐府古辞”，但这古辞已经失传。现在 所能见到最早《短歌行》就是曹操所作拟乐府《短歌行》。所谓“拟乐府”就是 运用乐府旧曲来补作新词，曹操传世《短歌行》共有两首，这里要介绍是其中第 一首。 这首《短歌行》主题非常明确，就是作者希望有大量人才来为自己所用。曹 操在其政治活动中，为扩大他在庶族地主中统治基础，打击反动世袭豪强势力， 曾大力强调“唯才是举”，为此而先后发布“求贤令”、“举士令”、“求逸才 令”等;而《短歌行》实际上就是一曲“求贤歌”、又正因为运用诗歌 形式，含有丰富抒情成分，所以就能起到独特感染作用，有力地宣传他所坚 持主张，配合他所颁发政令。 《短歌行》原来有“六解”(即六个乐段)，按照诗意分为四节来读。 “对酒当歌，人生几何?譬如朝露，去日苦多。慨当以慷，忧思难忘。何以 解忧，唯有杜康。” 在这八句中，作者强调他非常发愁，愁得不得。那么愁是什么呢?原来他是 苦于得不到众多“贤才”来同他合作， 一道抓紧时间建功立业。 试想连曹操这样 位高权重人居然在那里为“求贤”而发愁， 那该有多大宣传作用。 假如庶族地主 中真有“贤才”话， 看这些话就不能不大受感动和鼓舞。 他们正苦于找不到出路

(精选)thinkingasahobby

思考作为一种嗜好 1.还是个孩子的时候我就得出了思考分三种等级的结论。后来思考成了嗜好，我进而得出了一个更加离奇的结论，那就是：我自己根本不会思考。 2.第一个把思考这个问题带到我面前的是我文法学校的校长，当然这样的方式，这样的结果是他始料不及的。他的办公室里有一些小雕像，就在他书桌后面一个高高的橱柜上面。其中一位女士除了一条浴巾外一丝不挂。她好象被永远地冻结在对浴巾再往下滑的恐惧中了。而不幸的是她没有手臂，所以无法把浴巾拉上来。在她的身边蜷伏着一头美洲豹，好象随时都会往下跳到档案橱柜最上层的抽屉上去，我懵懵懂懂地把那个抽屉上标着的"A-AH"理解成为猎物临死前绝望的 哀鸣/惨叫。在豹子的另一边端坐着一个健硕的裸体男子，他手肘支在膝头，手握拳托着腮帮子，全然一副痛苦不堪的样子。 3.过了一些时候，我对这些雕像有了一些了解,才知道把它们放在正对着犯错的孩子的位置是因为对校长来说这些雕像象征着整个生命。那位裸体的女士是米洛斯的维纳丝。她象征着爱。她不是在为浴巾担心，而是忙着显示美丽。美洲豹象征着自然，它在那里显得很自然而已。那位健硕的裸体男子并不痛苦，他是洛丁的思索者，一个纯粹思索的象征。要买到表达生活在你心中的意义的小石膏像是很容易的事情。 4.我想我得解释一下，我是校长办公室的常客，为我最近做过或

者没做的事情。用现在的话来说我是不堪教化的。其实应该说，我是顽劣不羁，头脑迷糊的。大人们从来不讲道理。每次在校长桌前接受处罚，那些雕像在他上方白晃晃地耀眼时，我就会垂下头，在身后紧扣双手，两只鞋不停地蹭来蹭去。 5.校长透过亮晶晶的眼镜片眼神暗淡地看着我： 6.“我们该拿你怎么办呢？” 7.哦，他们要拿我怎么办呢？我盯着旧地毯更狠命地蹂躏我 的鞋。 8.“抬起头来，孩子！你就不能抬起头来吗？” 9.然后我就会抬起头来看橱柜，看着裸体女士被冻结在恐惧 中，健硕的男子无限忧郁地凝视着猎豹的后腿。我跟校长没什么好说的。他的镜片反光，所以我看不到镜片后面有什么人性的东西，所以没有交流的可能。 10.“你从来都不动脑筋思考的吗？” 11.不，我不思考，刚才没思考，也不会思考——我只是在痛 苦地等待接见结束。 12.“那你最好学一学——你学了吗？” 13.有一次，校长跳起身来伸手取下洛丁的杰作重重地放在我 面前的桌上。 14. “一个人真正在思考的时候是这个样子的。” 15.显然我是缺了点什么。大自然赋予其余的所有的人第六感 觉却独独漏掉了我。我象那些生来耳聋却决意苦苦寻求声音的人一