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双语推荐：《论衡》

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《论衡》是一部具有文学性的政论散文著作，探析其文学思想对于我们理解《论衡》的文章写作意义极大。《论衡》的文学思想是在王充朴素的科学精神，即“疾虚妄”式的批判、“求真美”的价值取向下形成的，突出表现为“为世用”“求真美”的特点，并由此派生出王充的文章观。
Lun Heng(论衡) is a book of political comments with literary character .To study its literary thought is greatly significant for understanding articles in the book .The literary thought is formed by Wang Chong ’ s simple scientific spirit of hating fabrication and the value orientation of aspiring for truth and beauty .The literary thought of Lun Heng (论衡) is practical , from which Wang Chong ’ s viewpoint on article is derived .

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王充《论衡》的修辞技巧，是后人略于论述的，且没有详细的探究。王充本人已经有了明确的修辞观，考察《论衡》的修辞艺术，它的譬喻的精妙通显，尤其是类比修辞对后世鉴赏的影响特别重大，它的对偶、排比与引用的运用增添了其文学色彩。《论衡》修辞技巧的运用彰显着汉代政论散文的成熟。
Lun Heng’s rhetoric skills was slightly by posterity, and there is no detailed inquiry. Wang Chong already had a clear view of rhetoric. Reviewing the rhetorical skills of Lun Heng, the wonderful aspect of metaphor, especially the analogy rhetoric major analogy rhetoric to appreciate the impact of future generations. The use of duality, parallelism and references adds to its literary. The use of Lun Heng’s rhetorical skills shows the mature of Han Dynasty political prose.

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缀合敦煌文献中的6个卷子,可以完整展现《佛法东流传》的原貌。从内容来看,《佛法东流传》与智昇《续集古今佛道论衡》基本吻合;但从文章内部透露的相关信息推断,两书不可能出自智昇之手,而很可能源自释法琳《释老宗源》。《释老宗源》因收录了《汉法本内传》被"禁断"传播。智昇以续补《集古今佛道论衡》的名义,将《释老宗源》中的佛教部分辑录出,以《续集古今佛道论衡》之名顺利入藏。至于敦煌本《佛法东流传》,早在《续集古今佛道论衡》成书之前就以单本形式流传于世了。
By piecing together seven manuscripts from Dunhuang documents, an original version of The Eastward Spread of Buddhism has been reproduced. It is basically consistent in content with the Ongoing Disputes between Buddhism and Taoism by Zhi Sheng. As judged from relevant information provided by the texts, the two books could not have been written by a same author. The texts might be drawn from Fa Lin’s Origins of Taoism and Buddhism, which was forbidden because it recorded in The Dissemination of Buddhism in the Han Dynasty. However, it was included in the Tripitaka because Zhi Sheng had compiled the section on Buddhism from the Origins of Taoism and Buddhism in the name of Ongoing Disputes between Buddhism and Taoism. As for the Dunhuang version of The Eastward Spread of Buddhism, it had been circulated as a single version much earlier than the writing of Ongoing Disputes between Buddhism and Taoism.

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王充以"疾虚妄"的战斗精神批判汉代儒生们主张的"天人感应"、"谶纬迷信",并且权衡是非、确立标准。《论衡》集中反映了东汉初年儒生们的学风,对于认识当时的思想帮助很大。王充在《论衡》中将个人遭遇归于"命",没有触碰到东汉初年豪强政治的实质性问题。
Wang Chong Han Dynasty Confucian scholars advocate "Heaven and Man", critical illness false "fighting spirit"of Confucianist Divination superstition ", and weigh the non-established standards .Lun Hen epitomized the style of study of the Eastern Han Dynasty Confucian scholars , a great help for the understanding of the ideas of the time .Wang Chong with personal encounter Lun Hen to "life", did not touch the substance of the Eastern Han Dynasty tyrannical political issues .

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王充的《论衡》不仅记述和探究了很多自然现象,提出许多与当时大众认同的观点截然不同的见解,其中还蕴含了丰富的物理思想及崇尚求实、创新立异的科学精神.从物理学的角度出发,挖掘和剖析《论衡》所蕴含的物理思想和科学精神,选择和吸收其传统文化理念中的合理成分,与当今课程改革不断深化的形式相结合,从中得到有益启示,为今所用.
Lun Heng written by Wang Chong stated and studied not only many natural phenomenon but also some ideas which were totally different from the public at that time.Abundant physics thoughts,scientific spirit of seeking truth,fact and innovation can be easily got in it.From the point of physics,analyzing the physics thoughts and scientific spirit in the book;choosing and absorbing the rational part of the traditional culture idea combined with the current curriculum reform can get beneficial inspiration and can be used today.

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谶纬是图谶和纬书的合一,本非一类,谶出现较早,纬起源于西汉末期。《文心雕龙》和《论衡》都表达了对谶纬的看法,却有很大反差。刘勰、王充经学思想的不同是他们谶纬观差异的基础,《文心雕龙·正纬》篇不录王充即缘于此。《文心雕龙》和《论衡》分别着眼于文章写作与"疾虚妄",他们的谶纬观都是超越时代的。
Divinational books are a combination of books with prophetic remarks made casually which later comes true and books made farfetched conclusions with Confucianist beliefs; and Originally, they did not belong to the same category. The former appeared earlier in time, while the latter originated in the late Western Han Dynasty. Literary Mind and Carving of Dragons and Critical Documents on Mystical Confucian-ist Beliefs had expressed their views on the devinational books, while there was a huge contrast between them. The Differences between Liu Xie and Wang Chong’s Confucian thoughts was their different Divination-al views; Just because of this, books made farfetched conclusions with Confucianist beliefs: A Correction in Literary Mind and Carving of Dragons that are not recorded Wang Chong''s thoughts. Literary Mind and Carv-ing of Dragons and Critical Documents on Mystical Confucianist Beliefs were focused on the writing of arti-cles and the denying of divinational views combi

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《三破论》是南朝佚名道教徒抨击佛教的一篇文章。后世对其作者有三种说法:顾欢撰写说、张融撰写说和范缜撰写说。实际上,《三破论》与顾欢等人的佛教思想只有表面上的相似性。《三破论》的内容多为宗教攻击,缺少理性分析与论证,这种论辩态度与南朝玄风相悖。以《三破论》为核心的论辩,在南朝并无太大影响。当代学者的研究,常常抬高以《三破论》为中心的佛道论衡在南朝学术争鸣的地位,高估了刘勰《灭惑论》在当时士大夫阶层的影响。
SanPoLun is an article about Buddhism and Taoism struggle. There are three views on its author:Gu Huan, Zhang Rong and Fan Zhen. Actually, three scholars of Buddhist thought have only the surface similarity to SanPoLun. And, SanPoLun is full of religious attacks, while lack of rational analysis and argument, which argument runs counter to prevailing attitudes in Southern dynasties. SanPoLun as the core of the debate did not exert much influence. Contemporary scholars often raise the SanPoLun at the time of the academic contention status, but they usually overestimated the impact of Liu Xie’s MieHuoLun.

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在西方文论本土化进程中，从最初的译介、理论应用和实践到理论创新，叙事学本土化最为重要的成就，体现在以下四个方面：其一，提出了多维度的中国叙事学的学科方向，其中赵毅衡提出的广义叙述学甚至第一次建构出其诗学框架，意味着叙事诗学理论进入一个全新境界。其二，中国学者提出了新的叙事学方法论，其中赵毅衡提出形式文化批评论主张深入文化深层探讨叙事形式问题；申丹提出的读者细读法可以解决叙事学在文本阐释的有效性问题；其三，中国传统叙事思想的整理初见成效，中国传统叙事思想在赵炎秋和董乃斌等的努力下呈现出整体的历史样貌；其四，中国叙事学的空间意识个性已经发现，杨义对中国叙事学的早期构想可以为后来者提供参照。
In the localization process of Western literary theory,the localization of narratology has dem-onstrated Chinese scholars wisdom and achievements from translation and introduction to theory practice and innovation.The most important achievements are:first,new academic discipline directions have been put forward,among which the Generalized Narratology put forward by Zhao Yiheng,for the first time constructed its poetics framework which marks a new era in narrative poetic theory;Second,Chinese scholars put forward new methodology,eg,the Forms-Culture Criticism,proposed by Zhao Yiheng,ad-vocating a deep culture exploration when probing the narrative form;another example is the Overall-Ex-tended Close Reading methodology put forward by Shen Dan;Third,study on Chinese traditional narra-tive thoughts has achieved some initial success,with the efforts of scholars such as Zhao Yanqiu and Dong Naibin,the overall history look of Chinese traditional narrative thoughts has emerged;Finally,spa-tial

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这几年《论语》挺热。但对于“论语”这个书名的意义，似乎没有人关心，连讲《论语》的专家学者也都不涉及，甚至有专家学者对此缺乏正确理解，向大众传播错误的说法。把《论语》之“论”与《天论》和《论衡》之“论”同样理解为“评论”、“理论”之论，其实是不对的。因为《论语》之“论”读l＆#250;n，为平声，而“评论”、“理论”之论读l＆#249;n，为去声，二者读音的不同，反映了二者意义的不同。《论语》之“论”并非“评论”、“理论”之论的意思。其实，关于《论语》书名的意义，班固应该是说清楚了。“论语”或“侖语”即集语，即把孔子的许多言语纂集起来成为一书。
Lun Yu, the classic Confucian text, has been widely discussed in the recent years. However, it seems that few people have found it necessary to inquire into the meaning of the title; even scholars specialized in Lun Yu have not clarified the meaning for the audience in their lectures. It is a mistake to interpret the term Lun in Lun Yu as “theory (or to theorize),” “commentary (or to comment),” or “argumentation (or to argue),”which is the connotation the term has when it appears in phrases such as ping lun (commentary) or li lun (theory). The term lun can be pronounced in two ways:when it is pronounced in the fourth tone (as in ping lun or li lun), it means “theory” or “commentary,” but when it is pronounced in the first tone (as in Lun Yu), it means “to collect,” “to compile,”or “to organize.”In other words, Ban Gu was right when he interpreted the meaning of the title Lun Yu as “an arranged collection of Confucius’ sayings,”that is, the Confucian Analect

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本文从创作背景的考察、思想内涵的考察、美学内涵之探析和二赋优劣论四个方面详细比较了张衡与张华的同题之作《归田赋》。本文主要观点是：思想内涵上,二张在赋中都表现了儒道结合的思想,此其同;张衡赋中表现的主要是儒家的积极用世思想,没有体现神仙道教思想,而张华赋对神仙道教思想有所体现,此其异。句式变化上,张衡赋做到了俪句与文采、偶意与逸韵的和谐统一,张华赋句式更为齐整,由六字句结构全篇,这是西晋文风注重形式技巧在赋作中的表现。美学内涵上,张衡赋体现的是中和之美以及对屈骚美学传统的继承;张华赋的美学内涵是＂以山水体玄＂。
This paper compares the work of zhang Hua’s and Zhang Heng’s Gui Tian from the aspects of its aesthet-ics ,content and creative background .In this paper ,the main points are :the ideological connotations both two are manifes-tations of Confucianism and Taoism combined;Zhang Heng’s is mainly about the World Confucian and does not reflect the immortal Taoism ;and Zhang Hua’s thinking reflected Taoist immortals ,this is their differences .Zhang Heng’s sentences harmony with literary talent .Zhang Fu’s sentences are more neat .Sentence structure consists of six full structure ,which focused on the Western Jin Dynasty style and skill in performance .In aesthetic connotation ,Zhang Heng Fu embodies the beauty and aesthetics and traditional inheritance of Qu Yuan ;aesthetic connotation of Zhang Hua Fu is the “mysterious landscape of the body .”

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