1) Wang Meng literary ideology
王蒙文学思想
2) The Literature Thoughts of Wangyi
王祎文学思想研究
4) literature thought
文学思想
1.
This article sorts out the contents of the literature thought of Emperor Sui according to the existing cultural heritage data,explores the origin of his literature thought,and makes a basic evaluation of it.
据现有文献资料梳理出隋炀帝文学思想的内容,并对隋炀帝文学思想的渊源作了探寻,在此基础上对隋炀帝文学思想作出一个基本评价。
2.
He not only took the verse creations as prosperous Tang s poem to lead the first road, but also put forward the prescient viewpoint of the literature thought.
不仅以诗歌创作为盛唐诗导夫先路,而且提出了很 有见地的文学思想。
3.
Be because of the research that this , educational circles always attach importance to Er Cheng philosophy thought; The research getting in touch with here each other, to Er Cheng literature creation and literature thought is relatively weaker.
正缘于此,学界一向重视对二程哲学思想的研究;与此相联系,对二程文学创作和文学思想的研究相对较弱。
5) literary ideas
文学思想
1.
Zhang Jiuling had clear and mature literary ideas which included three major points:the emphasis on true and natural expression of feelings;advocacy of simple style and the systematic thoughts with"ya"and"song"as the nucleus.
张九龄有明确和成熟的文学思想。
2.
It is of significance to compare the literary ideas of Sigma Qian and Ban Gu.
比较司马迁、班固文学思想的同异颇有意义。
3.
The literary ideas of Jin Shentan include promoting the status of the novel Shuihu and the developing idea of literature that different periods of time show the different world and people.
金圣叹的文学思想一是抬高《水浒》的地位 ,一是“世不相延 ,人不相及”的文学发展观。
6) literary thought
文学思想
1.
Since Neo-Confucianism serves as the foundation of Yi Su-gwang s literary thought,to reconfirm his literary thought is to make preparations for integriting and studying systematically his literary criticism.
重新确认、确证李睟光的文学思想是对李睟光文学批评的整合、系统研究的必要前提准备,而性理学哲学思想又是李睟光的文学思想的基础,所以,关于李睟光的文学思想与其性理学哲学思想的关系论证以及确证李睟光的文学思想的本质内涵,就成为李睟光文学批评的系统研究的根本所在。
2.
But less attention is drawn to their connections for his literary thoughts and Buddhist philosophy.
但人们多关注其文学成就、今文经学思想以及社会批判思想,而对其文学思想与佛学的联系关注不够。
补充资料：王充美育心理学思想
王充美育心理学思想
Wang Chong's psychological thought on aesthetic education
为世所用才是美的。他说:“为世所用者，百篇无害，不为用者，一章无补。”(《论衡‘自纪篇》)美与真善相结合，才能引起美感，是符合美育心理学原则的。汉字“美”字，解释为羊之大者，即含有实用的意思。王充反对虚妄的文章，虚妄的美是华而不实的虚美，是文章的邪气。用现代语来说，即不正之风。因此，他称赞:“《诗》三百，一言一蔽之，曰:思无邪。”他著有《论衡》数十篇。也可用一言概括之，曰:“疾虚妄”(《论衡“佚文篇》)。王充对美的认识也体现在他对人的心理品质与其作品的关系上。他说:‘·文由胸中而出，心以文为表。观其文。奇伟椒倪(超脱不凡)，可谓得论也。由此言之，繁文之人，人之杰也。”(《论衡·超奇篇》)所以观其文知其人。“精诚由中，故其感人深”，“诚见其美，欢气发于内也”，这都是说明作品美与心灵美的关系。他反对虚妄之美，崇尚真实，为世所用。主张文人之笔，劝善惩恶，“匡济薄俗，驱民使之归实诚。”这些言论表明，王充著作是富有美育心理学思想的。 (匣困撰甘欣然审)王充美育心理学思想(Wang ehong’sP syehologieal thought on aesthetieeducation)王充，浙江上虞人。东汉唯物主义哲学家。他的著作《论衡》一书，含有丰富的美育心理学思想。他针对当时虚妄、模拟和复古为美的不良之风，强调文章必须真、善结合，
说明：补充资料仅用于学习参考，请勿用于其它任何用途。
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