20世纪江西佛教
【简介】感谢网友“会上网的小狗”参与投稿，以下是小编为大家准备的20世纪江西佛教（共11篇），希望能够帮助到大家。
篇1：20世纪江西佛教
20世纪江西佛教
20世纪上半叶中国佛教的主流是居士佛教,居士佛教中又以江西的.欧阳竟无所创办的支那内学院为重镇.20世纪下半叶,中国佛教的主流是农禅,其中江西云居山的虚云大师是擎天之柱.
作 者：徐清祥 作者单位：江西师范大学马列部,江西,南昌,330027 刊 名：江西师范大学学报(哲学社会科学版) 英文刊名：JOURNAL OF JIANGXI NORMAL UNIVERSITY (PHILOSOPHY AND SOCIAL SCIENCES EDITION） 年，卷(期)： 36(3) 分类号：B949 关键词：江西佛教 欧阳竟无 虚云篇2：20世纪欧美的佛教研究论文
20世纪欧美的佛教研究论文
20世纪欧美各国的佛教研究，是世界佛学史上的一件大事。因为在此之前，佛教主要在亚洲地区的国家内有影响，所谓的佛学研究，也就主要指亚洲宗教文化的传统学问。同时由于历史的积淀性和治学的经验性，使佛学的研究或按照传统地解经释义的理路发展，或按照信仰的角度从弘法的角度来阐释佛教，还谈不上严格意义的用比较科学的方法来研究佛教。这种局面直到近世才被打破，而始作俑者，应该说是来自于欧美的学术界人士。
佛教真正为欧洲人士了解,严格地说来,是伴随着欧洲殖民主义者侵入亚洲地区后而开始的。欧洲殖民主义者,为了能够维护自己的殖民统治,认识到必须要深入的研究亚洲的宗教及其文化。同时,随着东西方文化的交流,人们的视野也在扩大,有一部分学者将注意力放在了当时尚未开垦的东方学方面,作为东方学的一个最重要的内容--佛教,就在这个背景下逐渐为人们所知了。所以佛教传入欧洲地区,首先是作为学术活动进行的。一些欧洲学者出于研究东方学的需要,开始接触了东方语言,例如梵文,进而接触了佛教,特别是用梵文和巴利文写的佛经于是开始了解佛教的理论,和消化佛教的.教义。
一、英国
1788年，英国皇家亚洲学会成立，这是英国殖民政府为了统治亚洲人民而出资建立的一个学术机构。1824年,英国学者克拉夫发表了《巴利语文法和语言》一书,这是学术界开始较早地了解佛教。1837年在斯里兰卡殖民政府工作的学者特纳首次将斯里兰卡的佛教史书《大史》作了注疏和校订，并将其译为英语。他还撰写论文，推动了欧洲学术界对这方面的研究。1850年传教士斯宾塞发表了《东方僧门》。又从僧伽罗文翻译了《现代佛教手册》，引起了西方学者最初对佛教的兴趣。1833年英国驻尼泊尔公使霍格森在尼泊尔收集梵文贝叶经文献381部和纸本梵夹多件，其中有《般若经》、《普曜经》、《金光明经》、《法华经》等，分赠给伦敦大学和牛津大学65部，以后霍格森又从西藏运走“甘珠尔”和“丹珠尔”到英国，对佛教的研究起到了促进的作用。霍格林本人也批发价写过文阐，介绍尼泊尔和西藏的语言与宗教，并于是827年出版了译著《金刚乘论》，自著《尼泊尔佛教略史》二书。1850年英国神父埃特尔编纂了《梵汉手册》，附有巴利、僧伽罗、缅甸、泰、蒙、藏、日等佛教术语。这是最早的佛教研究的工具书。1873年英国驻尼泊尔公使的军医赖特在尼泊尔搜得梵文经本共850部，其中佛经325部。1879年,阿诺德出版了《亚洲之光》,这是一本讲述佛陀生平的著作,和诗文体写成,语文优美,清新流畅,影响很大,在欧洲广为流传,对普及佛教知识起到过重大的作用。很多后来成为佛教僧人和学者的人无不受到此书的影响。以后的，威廉斯出版了《实用梵文文法》、《梵英大辞典》。这部大辞典的编排采用了欧洲辞典的通行作法，突出语源学和语言学的特点，方便实用，受到学者的重视。契尔德斯编纂了《巴英辞典》，这是第一部巴利语和英语的辞典，对研究南传佛教起到了重要的作用。1880年鲍尔受英国政府派遣，到中国新疆“考古”，获得了写在桦树皮上的《孔雀王经》。由于东方语言学的发展和不断的“考古”发现，使英国的学者取得了成绩，1884年，学者比尔已经译出了《大唐西域记》、《法显传》和《慈恩传》等中外佛教文化交流的著作，使欧洲的东方学的研究家扩大了眼界。英国人了解到，只有对巴利文和汉文佛典同样深入研究，才能对佛教有一个全面完整的了解。因此西方人也开始重视起汉文佛典的研究工作。1894年考威尔出版了古印度佛教学者马鸣著的《佛所行赞》和《本生经》的英译本，使人们对佛陀的生平事迹有了更详细的了解。18卡洛斯所著的《佛陀的福音》，介绍了佛陀的生平和思想，因用散文体
[1] [2] [3] [4] [5]
篇3：20世纪浙江佛教与21世纪世界佛教
20世纪浙江佛教与21世纪世界佛教
20世纪中浙江佛教思想家对中国佛教文化产生了重要影响,本文例举章太炎、马一浮、敬安、圆瑛、印光、弘一等人的事迹,以及影响贯穿整个20世纪、并对21世纪世界佛教也产生了深远影响的太虚和印顺,肯定他们倡导的“人间佛教”还成为了21世纪世界佛教发展的基本方向.
作 者：王仲尧 Wang Zhongrao 作者单位：浙江工商大学,人文与公共管理学院,浙江,杭州,310035 刊 名：浙江工商大学学报 英文刊名：JOURNAL OF HANGZHOU UNIVERSITY OF COMMERCE 年，卷(期)： “”(4) 分类号：B9 关键词：浙江 人间佛教 21世纪篇4：20世纪美术
20世纪美术
立体主义的绘画作品毕加索——
一位西班牙的多才多艺的画家他的绘画向人们的
一般造型观念发出了挑战康定斯基《即兴之31》公元19 140*120cm一幅可以称做热抽象绘画作品蒙克《桥上四女孩》公元19 136*126cm与疾病、疯狂、死亡
纠缠一生的艺术家席勒《裸体自画像》公元19 110*35.5cm一种被禁锢的感觉马蒂斯《抬起双臂的土耳其宫女》公元1923年 65*50cm色彩大师，现代艺术的领袖人物安迪·沃霍尔《玛丽莲双连画》公元1962年 205*145cm工业化制造出来的美丽与垃圾 莱因哈特《抽象绘画第五号》公元1962年 152*152cm极少主义绘画 二十世纪的欧洲美术蒙德里安《红、篮、黄构图》公元1930年 一幅可以称做冷抽象绘画作品古斯塔夫·克里木特《吻》公元1907年 180*180cm具有装饰性的绘画作品克利《死与火》公元1907年 46*44cm不需要美丽、漂亮，
需要的是表达情感和信仰夏加尔《小提琴手》公元19 188*158cm一种怪诞，不媚俗，
不羁的作风莫迪里阿尼《查依姆·苏汀》公元19 91*60cm不对称的眼睛和拉长的形体波洛克《第1号，1950》公元1950年 221*300cm混乱的颜色，飞溅的线条，
迷狂的状态 斯蒂尔《1953》公元1953年 236*174cm拒绝把色彩与现实事物
联系的纯抽象绘画 二十世纪的艺术流派真是太多了。艺术的'涓涓细流已经汇成沧海。没有主流，只感觉到令人眼花缭乱和不断地变化。科学改变着我们的生活，也在不知不觉地改变着我们的艺术观念。二十世纪离我们太近了，我们还不能看清它。这里只能就印象主义之后出现的最重要的流派略为介绍。
达利《永恒的记忆》公元1931年 24*33cm非常令人厌恶，
但又具有强烈的视觉冲击力贾科梅蒂《让·日奈》公元1931年 24*33cm画家表现了一位由
小偷 变成作家的法国人勃纳尔《信》公元19 55*48cm印象主义的最后一抹光辉莫兰迪《静物》公元1946年 37.5*46cm几种最简单的静物，
上演着无尽正负形变化卡特林《花》公元1931年 24*33cm具有某种东方情调的风格
篇5：美国20世纪经典演讲
美国20世纪经典演讲一：里根：“挑战号”惨剧致辞
Ladies and Gentlemen, I'd planned to speak to you tonight to report on the state of the Union, but the events of earlier today have led me to change those plans. Today is a day for mourning and remembering. Nancy and I are pained to the core by the tragedy of the shuttle Challenger. We know we share this pain with all of the people of our country. This is truly a national loss.
Nineteen years ago, almost to the day, we lost three astronauts in a terrible accident on the ground. But we've never lost an astronaut in flight. We've never had a tragedy like this.
And perhaps we've forgotten the courage it took for the crew of the shuttle. But they, the Challenger Seven, were aware of the dangers, but overcame them and did their jobs brilliantly. We mourn seven heroes: Michael Smith, Dick Scobee, Judith Resnik, Ronald McNair, Ellison Onizuka, Gregory Jarvis, and Christa McAuliffe.
We mourn their loss as a nation together.
For the families of the seven, we cannot bear, as you do, the full impact of this tragedy. But we feel the loss, and we're thinking about you so very much. Your loved ones were daring and brave, and they had that special grace, that special spirit that says, “Give me a challenge, and I'll meet it with joy.” They had a hunger to explore the universe and discover its truths. They wished to serve, and they did. They served all of us.
We've grown used to wonders in this century. It's hard to dazzle us. But for twenty-five years the United States space program has been doing just that. We've grown used to the idea of space, and, perhaps we forget that we've only just begun. We're still pioneers. They, the members of the Challenger crew, were pioneers.
And I want to say something to the schoolchildren of America who were watching the live coverage of the shuttle's take-off. I know it's hard to understand, but sometimes painful things like this happen. It's all part of the process of exploration and discovery. It's all part of taking a chance and expanding man's horizons. The future doesn't belong to the fainthearted; it belongs to the brave. The Challenger crew was pulling us into the future, and we'll continue to follow them.
I've always had great faith in and respect for our space program. And what happened today does nothing to diminish it. We don't hide our space program. We don't keep secrets and cover things up. We do it all up front and in public. That's the way freedom is, and we wouldn't change it for a minute.
We'll continue our quest in space. There will be more shuttle flights and more shuttle crews and, yes, more volunteers, more civilians, more teachers in space. Nothing ends here; our hopes and our journeys continue.
I want to add that I wish I could talk to every man and woman who works for NASA, or who worked on this mission and tell them: “Your dedication and professionalism have moved and impressed us for decades. And we know of your anguish. We share it.”
There's a coincidence today. On this day three hundred and ninety years ago, the great explorer Sir Francis Drake died aboard ship off the coast of Panama. In his lifetime the great frontiers were the oceans, and a historian later said, “He lived by the sea, died on it, and was buried in it.” Well, today, we can say of the Challenger crew: Their dedication was, like Drake's, complete.
The crew of the space shuttle Challenger honored us by the manner in which they lived their lives. We will never forget them, nor the last time we saw them, this morning, as they prepared for their journey and waved goodbye and “slipped the surly bonds of earth” to “touch the face of God.”
Thank you.
美国20世纪经典演讲二：麦克阿瑟将军国会大厦告别演讲
Mr. President, Mr. Speaker, and Distinguished Members of the Congress:
I stand on this rostrum with a sense of deep humility and great pride -- humility in the wake of those great American architects of our history who have stood here before me; pride in the reflection that this forum of legislative debate represents human liberty in the purest form yet devised. Here are centered the hopes and aspirations and faith of the entire human race. I do not stand here as advocate for any partisan cause, for the issues are fundamental and reach quite beyond the realm of partisan consideration. They must be resolved on the highest plane of national interest if our course is to prove sound and our future protected. I trust, therefore, that you will do me the justice of receiving that which I have to say as solely expressing the considered viewpoint of a fellow American.
I address you with neither rancor nor bitterness in the fading twilight of life, with but one purpose in mind: to serve my country. The issues are global and so interlocked that to consider the problems of one sector, oblivious to those of another, is but to court disaster for the whole. While Asia is commonly referred to as the Gateway to Europe, it is no less true that Europe is the Gateway to Asia, and the broad influence of the one cannot fail to have its impact upon the other. There are those who claim our strength is inadequate to protect on both fronts, that we cannot divide our effort. I can think of no greater expression of defeatism. If a potential enemy can divide his strength on two fronts, it is for us to counter his effort. The Communist threat is a global one. Itssuccessful advance in one sector threatens the destruction of every other sector. You can not appease or otherwise surrender to communism in Asia without simultaneously undermining our efforts to halt its advance in Europe.
Beyond pointing out these general truisms, I shall confine my discussion to the general areas of Asia. Before one may objectively assess the situation now existing there, he must comprehend something of Asia's past and the revolutionary changes which have marked her course up to the present. Long exploited by the so-called colonial powers, with little opportunity to achieve any degree of social justice, individual dignity, or a higher standard of life such as guided our own noble administration in the Philippines, the peoples of Asia found their opportunity in the war just past to throw off the shackles of colonialism and now see the dawn of new opportunity, a heretofore unfelt dignity, and the self-respect of political freedom.
Mustering half of the earth's population, and 60 percent of its natural resources these peoples are rapidly consolidating a new force, both moral and material, with which to raise the living standard and erect adaptations of the design of modern progress to their own distinct cultural environments. Whether one adheres to the concept of colonization or not, this is the direction of Asian progress and it may not be stopped. It is a corollary to the shift of the world economic frontiers as the whole epicenter of world affairs rotates back toward the area whence it started.
In this situation, it becomes vital that our own country orient its policies in consonance with this basic evolutionary condition rather than pursue a course blind to the reality that the colonial era is now past and the Asian peoples covet the right to shape their own free destiny. What they seek now is friendly guidance, understanding, and support -- not imperious direction -- the dignity of equality and not the shame of subjugation. Their pre-war standard of life, pitifully low, is infinitely lower now in the devastation left in war's wake. World ideologies play little part in Asian thinking and are little understood. What the peoples strive for is the opportunity for a little more food in their stomachs, a little better clothing on their backs, a little firmer roof over their heads, and the realization of the normal nationalist urge for political freedom. These political-socialconditions have but an indirect bearing upon our own national security, but do form a backdrop to contemporary planning which must be thoughtfully considered if we are to avoid the pitfalls of unrealism.
Of more direct and immediate bearing upon our national security are the changes wrought in the strategic potential of the Pacific Ocean in the course of the past war. Prior thereto the western strategic frontier of the United States lay on the littoral line of the Americas, with an exposed island salient extending out through Hawaii, Midway, and Guam to the Philippines. That salient proved not an outpost of strength but an avenue of weakness along which the enemy could and did attack.
The Pacific was a potential area of advance for any predatory force intent upon striking at the bordering land areas. All this was changed by our Pacific victory. Our strategic frontier then shifted to embrace the entire Pacific Ocean, which became a vast moat to protect us as long as we held it. Indeed, it acts as a protective shield for all of the Americas and all free lands of the Pacific Ocean area. We control it to the shores of Asia by a chain of islands extending in an arc from the Aleutians to the Mariannas held by us and our free allies. From this island chain we can dominate with sea and air power every Asiatic port from Vladivostok to Singapore -- with sea and air power every port, as I said, from Vladivostok to Singapore -- and prevent any hostile movement into the Pacific.
*Any predatory attack from Asia must be an amphibious effort.* No amphibious force can be successful without control of the sea lanes and the air over those lanes in its avenue of advance. With naval and air supremacy and modest ground elements to defend bases, any major attack from continental Asia toward us or our friends in the Pacific would be doomed to failure.
Under such conditions, the Pacific no longer represents menacing avenues of approach for a prospective invader. It assumes, instead, the friendly aspect of a peaceful lake. Our line of defense is a natural one and can be maintained with a minimum of military effortand expense. It envisions no attack against anyone, nor does it provide the bastions essential for offensive operations, but properly maintained, would be an invincible defense against aggression. The holding of this littoral defense line in the western Pacific is entirely dependent upon holding all segments thereof; for any major breach of that line by an unfriendly power would render vulnerable to determined attack every other major segment.
This is a military estimate as to which I have yet to find a military leader who will take exception. For that reason, I have strongly recommended in the past, as a matter ofmilitary urgency, that under no circumstances must Formosa fall under Communist control. Such an eventuality would at once threaten the freedom of the Philippines and the loss of Japan and might well force our western frontier back to the coast of California, Oregon and Washington.
To understand the changes which now appear upon the Chinese mainland, one mustunderstand the changes in Chinese character and culture over the past 50 years. China, up to 50 years ago, was completely non-homogenous, being compartmented into groups divided against each other. The war-making tendency was almost non-existent, as they still followed the tenets of the Confucian ideal of pacifist culture. At the turn of the century, under the regime of Chang Tso Lin, efforts toward greater homogeneity produced the start of a nationalist urge. This was further and more successfully developed under the leadership of Chiang Kai-Shek, but has been brought to its greatest fruition under the present regime to the point that it has now taken on thecharacter of a united nationalism of increasingly dominant, aggressive tendencies.
Through these past 50 years the Chinese people have thus become militarized in their concepts and in their ideals. They now constitute excellent soldiers, with competent staffs and commanders. This has produced a new and dominant power in Asia, which, for its own purposes, is allied with Soviet Russia but which in its own concepts and methods has become aggressively imperialistic, with a lust for expansion and increased power normal to this type of imperialism.
There is little of the ideological concept either one way or another in the Chinese make-up. The standard of living is so low and the capital accumulation has been so thoroughly dissipated by war that the masses are desperate and eager to follow any leadership which seems to promise the alleviation of local stringencies.
I have from the beginning believed that the Chinese Communists' support of the North Koreans was the dominant one. Their interests are, at present, parallel with those of the Soviet. But I believe that the aggressiveness recently displayed not only in Korea but also in Indo-China and Tibet and pointing potentially toward the South reflects predominantly the same lust for the expansion of power which has animated every would-be conqueror since the beginning of time.
The Japanese people, since the war, have undergone the greatest reformation recorded in modern history. With a commendable will, eagerness to learn, and marked capacity tounderstand, they have, from the ashes left in war's wake, erected in Japan an edifice dedicated to the supremacy of individual liberty and personal dignity; and in the ensuing process there has been created a truly representative government committed to the advance of political morality, freedom of economic enterprise, and social justice.
Politically, economically, and socially Japan is now abreast of many free nations of the earth and will not again fail the universal trust. That it may be counted upon to wield a profoundly beneficial influence over the course of events in Asia is attested by the magnificent manner in which the Japanese people have met the recent challenge of war, unrest, and confusion surrounding them from the outside and checked communism within their own frontiers without the slightest slackening in their forward progress. I sent all four of our occupation divisions to the Korean battlefront without the slightest qualms as to the effect of the resulting power vacuum upon Japan. The results fully justified my faith. I know of no nation more serene, orderly, and industrious, nor in which higher hopes can be entertained for future constructive service in the advance of the human race.
Of our former ward, the Philippines, we can look forward in confidence that the existing unrest will be corrected and a strong and healthy nation will grow in the longer aftermath of war's terrible destructiveness. We must be patient and understanding and never fail them -- as in our hour of need, they did not fail us. A Christian nation, the Philippines stand as a mighty bulwark of Christianity in the Far East, and its capacity for high moral leadership in Asia is unlimited.
On Formosa, the government of the Republic of China has had the opportunity to refute by action much of the malicious gossip which so undermined the strength of its leadership on the Chinese mainland. The Formosan people are receiving a just and enlightened administration with majority representation on the organs of government, and politically, economically, and socially they appear to be advancing along sound and constructive lines.
With this brief insight into the surrounding areas, I now turn to the Korean conflict. While I was not consulted prior to the President's decision to intervene in support of the Republic of Korea, that decision from a military standpoint, proved a sound one, as we -- as I said, proved a sound one, as we hurled back the invader and decimated his forces. Our victory was complete, and our objectives within reach, when Red China intervened with numerically superior ground forces.
This created a new war and an entirely new situation, a situation not contemplated when our forces were committed against the North Korean invaders; a situation which called for new decisions in the diplomatic sphere to permit the realistic adjustment of militarystrategy.
Such decisions have not been forthcoming.
While no man in his right mind would advocate sending our ground forces into continental China, and such was never given a thought, the new situation did urgently demand a drastic revision of strategic planning if our political aim was to defeat this new enemy as we had defeated the old.
Apart from the military need, as I saw It, to neutralize the sanctuary protection given the enemy north of the Yalu, I felt that military necessity in the conduct of the war made necessary: first the intensification of our economic blockade against China; two the imposition of a naval blockade against the China coast; three removal of restrictions on air reconnaissance of China's coastal areas and of Manchuria; four removal of restrictions on the forces of the Republic of China on Formosa, with logistical support to contribute to their effective operations against the common enemy.
For entertaining these views, all professionally designed to support our forces committed to Korea and bring hostilities to an end with the least possible delay and at a saving of countless American and allied lives, I have been severely criticized in lay circles, principally abroad, despite my understanding that from a military standpoint the above views have been fully shared in the past by practically every military leader concerned with the Korean campaign, including our own Joint Chiefs of Staff.
I called for reinforcements but was informed that reinforcements were not available. I made clear that if not permitted to destroy the enemy built-up bases north of the Yalu, if not permitted to utilize the friendly Chinese Force of some 600,000 men on Formosa, if not permitted to blockade the China coast to prevent the Chinese Reds from getting succor from without, and if there were to be no hope of major reinforcements, the position of the command from the military standpoint forbade victory.
We could hold in Korea by constant maneuver and in an approximate area where oursupply line advantages were in balance with the supply line disadvantages of the enemy, but we could hope at best for only an indecisive campaign with its terrible and constant attrition upon our forces if the enemy utilized its full military potential. I have constantly called for the new political decisions essential to a solution.
Efforts have been made to distort my position. It has been said, in effect, that I was a warmonger. Nothing could be further from the truth. I know war as few other men now living know it, and nothing to me is more revolting. I have long advocated its complete abolition, as its very destructiveness on both friend and foe has rendered it useless as a means of settling international disputes. Indeed, on the second day of September, nineteen hundred and forty-five, just following the surrender of the Japanese nation on the Battleship Missouri, I formally cautioned as follows:
Men since the beginning of time have sought peace. Various methods through the ages have been attempted to devise an international process to prevent or settle disputes between nations. From the very start workable methods were found in so far as individual citizens were concerned, but the mechanics of an instrumentality of larger international scope have never been successful. Military alliances, balances of power, Leagues of Nations, all in turn failed, leaving the only path to be by way of the crucible of war. The utter destructiveness of war now blocks out this alternative. We have had our last chance. If we will not devise some greater and more equitable system, Armageddon will be at our door. The problem basically is theological and involves a spiritual recrudescence and improvement of human character that will synchronize with our almost matchless advances in science, art, literature, and all material and cultural developments of the past 20xx years. It must be of the spirit if we are to save the flesh.
But once war is forced upon us, there is no other alternative than to apply every available means to bring it to a swift end.
War's very object is victory, not prolonged indecision.
In war there is no substitute for victory.
There are some who, for varying reasons, would appease Red China. They are blind to history's clear lesson, for history teaches with unmistakable emphasis that appeasement but begets new and bloodier war. It points to no single instance where this end has justified that means, where appeasement has led to more than a sham peace. Like blackmail, it lays the basis for new and successively greater demands until, as in blackmail, violence becomes the only other alternative.
“Why,” my soldiers asked of me, “surrender military advantages to an enemy in the field?” I could not answer.
Some may say: to avoid spread of the conflict into an all-out war with China; others, to avoid Soviet intervention. Neither explanation seems valid, for China is already engaging with the maximum power it can commit, and the Soviet will not necessarily mesh its actions with our moves. Like a cobra, any new enemy will more likely strike whenever it feels that the relativity in military or other potential is in its favor on a world-wide basis.
The tragedy of Korea is further heightened by the fact that its military action is confined to its territorial limits. It condemns that nation, which it is our purpose to save, to suffer the devastating impact of full naval and air bombardment while the enemy's sanctuaries are fully protected from such attack and devastation.
Of the nations of the world, Korea alone, up to now, is the sole one which has risked its all against communism. The magnificence of the courage and fortitude of the Korean people defies description.
They have chosen to risk death rather than slavery. Their last words to me were: “Don't scuttle the Pacific!”
I have just left your fighting sons in Korea. They have met all tests there, and I can report to you without reservation that they are splendid in every way.
It was my constant effort to preserve them and end this savage conflict honorably and with the least loss of time and a minimum sacrifice of life. Its growing bloodshed has caused me the deepest anguish and anxiety.
Those gallant men will remain often in my thoughts and in my prayers always.
I am closing my 52 years of military service. When I joined the Army, even before the turn of the century, it was the fulfillment of all of my boyish hopes and dreams. The world has turned over many times since I took the oath on the plain at West Point, and the hopes and dreams have long since vanished, but I still remember the refrain of one of the most popular barrack ballads of that day which proclaimed most proudly that “old soldiers never die; they just fade away.”
And like the old soldier of that ballad, I now close my military career and just fade away, an old soldier who tried to do his duty as God gave him the light to see that duty.
Good Bye.
美国20世纪经典演讲三：肯尼迪：在马丁路德金遇刺后的讲演
Ladies and Gentlemen,
I'm only going to talk to you just for a minute or so this evening, because I have some -- some very sad news for all of you -- Could you lower those signs, please? -- I have some very sad news for all of you, and, I think, sad news for all of our fellow citizens, and people who love peace all over the world; and that is that Martin Luther King was shot and was killed tonight in Memphis, Tennessee.
Martin Luther King dedicated his life to love and to justice between fellow human beings. He died in the cause of that effort. In this difficult day, in this difficult time for the United States, it's perhaps well to ask what kind of a nation we are and what direction we want to move in. For those of you who are black -- considering the evidence evidently is that there were white people who were responsible -- you can be filled with bitterness, and with hatred, and a desire for revenge.
We can move in that direction as a country, in greater polarization -- black people amongst blacks, and white amongst whites, filled with hatred toward one another. Or we can make an effort, as Martin Luther King did, to understand, and to comprehend, and replace that violence, that stain of bloodshed that has spread across our land, with an effort to understand, compassion, and love.
For those of you who are black and are tempted to fill with -- be filled with hatred and mistrust of the injustice of such an act, against all white people, I would only say that I can also feel in my own heart the same kind of feeling. I had a member of my family killed, but he was killed by a white man.
But we have to make an effort in the United States. We have to make an effort to understand, to get beyond, or go beyond these rather difficult times.
My favorite poem, my -- my favorite poet was Aeschylus. And he once wrote:
Even in our sleep, pain which cannot forget
falls drop by drop upon the heart,
until, in our own despair,
against our will,
comes wisdom
through the awful grace of God.
What we need in the United States is not division; what we need in the United States is not hatred; what we need in the United States is not violence and lawlessness, but is love, and wisdom, and compassion toward one another, and a feeling of justice toward those who still suffer within our country, whether they be white or whether they be black.
So I ask you tonight to return home, to say a prayer for the family of Martin Luther King -- yeah, it's true -- but more importantly to say a prayer for our own country, which all of us love -- a prayer for understanding and that compassion of which I spoke.
We can do well in this country. We will have difficult times. We've had difficult times in the past, but we -- and we will have difficult times in the future. It is not the end of violence; it is not the end of lawlessness; and it's not the end of disorder.
But the vast majority of white people and the vast majority of black people in this country want to live together, want to improve the quality of our life, and want justice for all human beings that abide in our land.
And let's dedicate ourselves to what the Greeks wrote so many years ago: to tame the savageness of man and make gentle the life of this world. Let us dedicate ourselves to that, and say a prayer for our country and for our people.
Thank you very much.
篇6：20世纪十大发明
19无线电
第一文库网20世纪初期，几乎没有人能够想象一种电磁波可以在没有任何金属线或电缆作导体的情况下穿行任何有意义的距离。那么无线电信号怎么可能沿着地球的表面行进呢当然它可以沿着一直线射离地平线。但是古格里尔莫・马可尼认为，如果提供一些条件的话，无线电波是可以沿着地球表面行进的。1895年，在他的出生地意大利，他发射了一个无线电信号，穿行了1?5英里；6年后，即1901年12月12日，年仅27岁的马可尼创造了奇迹，他将无线电天线牢牢地系在高飞的风筝上，发射了一个摩尔斯电码“S”。它穿行了约英里，横跨了大西洋。这个信号从英国康沃尔郡的波尔德胡镇发出，在不到1秒钟的时间内就到达了接收地纽芬兰的圣约翰，马可尼听到了三声微弱的滴答声。这是通讯事业宣告诞生的声音，是电子时代到来的第一道冲击波。这个时代包括了无线电广播、电视和蜂窝式电话―――因此这是一项将会打开我们想象力的发现。
19飞机
1903年12月17日，在太阳下山以前，奥维尔・莱特和威尔布・莱特已经能使他们用木头、电线和布料制成的飞机飞行59秒钟了。但却很少有报社愿意对这件事作出评论，因为人类飞上天空成为当代的代达罗斯和伊卡洛斯的念头，被大多数头脑清醒的
人认为是荒诞可笑的。可是一旦成功了，这项事业的发展就是极为迅猛的。事实上，仅仅在后，所有现代飞机的各种部件即使没有全都制造出来，那么至少关于它们的想法已经诞生了。 19塑料
在得知塑料的发明之后，全世界最开心的莫过于大象了。几百年来，从小刀的把手到台球，一切都以象牙为标准原料。19世纪80年代，象牙供应的逐步减少与台球运动的兴起就曾引发了一场危机。美国最大的台球生产商费兰与考兰德公司迫不及待地悬赏价值1万美元的黄金―――这是一笔很可观的奖赏―――招募任何能够提供代替象牙的合成品的“发明天才”。
一直到1907年，利奥・贝克兰，一位曾因发明了用于拍摄快速运动照片的相纸而获丰厚利润的比利时籍发明家，无意中发明了苯酚和甲醛的化合物。这种首创的纯合成塑料―――酚醛塑料，具有防热、防电和防腐蚀的功能。它不仅使台球游戏获益，塑料的一大好处在于其用途的多面性，从电话机到马桶，从烟灰缸到飞机零件，一切东西都用得上塑料。到1968年，年轻的毕业生若要在一个有前途而又会成功的行业里找一份工作，就一定要听从一个词―――塑料。
1928年青霉素
人们称青霉素是本世纪最有贡献的药品，它的发明者是英国细菌学家亚历山大・弗莱明。1928年，这位发明家在一次细菌培
养实验中偶然地发现有一种后来被称为青霉素的霉菌正吞噬他在培养皿中培养的'细菌。根据弗莱明研究的成果，英国牛津大学的研究者们经过十年的努力，终于找到了提炼这种霉菌的办法，并投入医学治疗试验。1943年，为了医治在二战中负伤的战士，盟军开始将青霉素投入工业生产。在半个多世纪中，青霉素救活了无数人的生命，并促使人们开始重视抗生素家族的研究开发。 1923年电视机
电视机的发明者是英国的电子工程师约翰・贝尔德，1923年他为自己发明的能产生8线图像的装置申请了专利。1930年底卖出了第一台电视机。1932年，英国广播公司播出了世界上第一个规范的电视节目。从此，人类开始步入了电视时代。今天，人们利用卫星等途径，将电视信号传播到地球的每一个角落。 1942年核武器
原子时代开始于1942年。为了打败轴心国法西斯，美国最高当局决定启动旨在研制原子武器的“曼哈顿工程”。年底，作为“曼哈顿工程”的一部分，第一个核反应堆在芝加哥大学一个体育设施下面建成并开始运行。1945年的7月16日，一团蘑菇云从位于美国新墨西哥州的洛斯阿拉莫斯原子能研究中心腾空而起，世界上第一颗原子弹爆炸成功。是年的8月6日和9日，美国先后将两颗取名为“胖子”和“小男孩”的原子弹投向日本的广岛和长崎。日
本天皇随后宣布无条件投降，原子弹似乎为赢得二战的胜利立了大功，但是人类从此便生活在可怕的原子武器的阴影中。 1943年计算机
计算机是人类社会进入信息时代的基础，但它是因战争而诞生的。1943年，为破译德国的密码，英国数学家阿兰・图灵设计了第一台名为“巨人”电动机械式计算机，虽然这仅仅是一台用于解码的假想计算机，但却开创了计算机技术发展的先河，从此计算机技术的发展日新月异。1947年，晶体管计算机问世；1959年，集成电路计算机诞生；1970年，大规模集成电路计算机产生；从80年代开始，新一代微型计算机异军突起。在此基础上，人类迎来了网络新时代。
1953DNA
1953年2月28日，英国著名遗传学家弗朗西斯・克里克宣布他“发现了生命的秘密”。克里克和他美国的同行詹姆斯・沃森多年来一直致力于生命科学的研究，终于从细胞核中发现了决定生命遗传的脱氧核糖核酸双螺旋分子结构，破译了人类、植物和动物的遗传密码。这个发现初步揭示了生命的秘密，推进对各种疾病的研究和医治，也促进了人类对改善食物结构的研究。在下世纪的前，人类就可能通过采用基因治疗的办法消除遗传缺陷，进而攻克癌症、心脏病、血友病、糖尿病以及其它致命的机能失调症。人类对DNA分子结构的研究成果，无疑是对人类研究生
命、治疗疾病具有极大的作用，但是也使人们面临着因此而造成的道德危机，比如克隆技术的发展，就给人类自己出了个难题。 1954年避孕药
1954年，美国医师格雷戈里・平卡斯发明了避孕药，它是由两种抑制女性排卵的激素组成的混合物。避孕药之所以被列为二十世纪最伟大的科学成就之一，原因就在于它把妇女从被动的生育中解放出来从此妇女们可以自主地控制生育，按照自己的意愿决定是否要小孩，根据自己的情况决定何时怀孕。更重要的是，它打破了禁锢妇女性自由的枷锁，使她们有权走出家庭参加社会工作，最终扩大妇女们在社会政治、经济、文化等方面的影响。 1957年人造卫星
1957年10月4日，苏联为了纪念十月革命胜利40周年，发射了人类历史上第一颗人造地球卫星，标志着航天时代的开始。1961年4月2日，苏联宇航员加加林乘飞船进入太空，成为第一个进入太空的人。1969年7月20日，美国两名宇航员乘宇宙飞船登上月球。卫星可以传输电视、广播节目信号，还可以为航空、海航、天气预报、科技信息等提供服务，从而把地球大大地“缩小”了。为了进一步探索宇宙的奥秘，人类在太阳系的主要行星上投放了许多探针，并且一个建立国际太空站的宏伟计划也在酝酿之中。
1967器官移植
1967年，南非外科医师克里斯蒂安．巴纳德成功地进行了首次心脏移植手术。此后，随着医药和医疗器械越来越先进，医学家们逐渐解决了移植器官感染等难题，成功地进行了手肢、肝脏、皮肤、视网膜甚至睾丸的移植手术。医学界认为，器官移植的下一个前沿技术就是脑细胞移植，来根治诸如老年痴呆症和帕金森氏症等医学顽症。下世纪，医学家们将致力于攻克异种器官移植难题，将其它动物的器官移植到人体中。
1978试管婴儿
英国姑娘路易斯．布朗是世界上第一个试管婴儿，现在21岁。当年，她的母亲的卵子和她父亲的精子在试管中交配成功，孕育了她。此后，体外孕技术不断发展完善，1984年，胚胎冷冻技术试验成功；1990年，胚胎移植技术试验成功。试管婴儿的培育成功，给了那些不育夫妇很大的希望，但是这也引起了人们对一个道德问题的忧虑，比如说，一个妇女在50多岁甚至60岁时通过体外孕技术生一个孩子，有可能在孩子还未成年时，老人就会去世，那么谁来抚养这个孤儿呢?
篇7：20世纪经典的广告语
51.Charmin：“别挤着Charmin!”
52.小麦一族：“冠军的早餐。”
53.可口可乐：“真正可口可乐。”
54.灰狗长途汽车公司：“只有坐车之趣，没有驾车之累。”
55.克勒格大米咖哩：“咬一口，干干脆。”
56.宝丽莱即拍即得：“就是这么简单。”
57.吉列剃刀：“看着光，感觉爽。”
58.莱唯斯雷面包：“不用是犹太人一样喜欢莱唯斯雷面包。”
59.派伯索丹牙膏：“你也许会奇怪，黄斑哪里去了。”
60.好运香烟：“只为好运， 不要甜蜜。”
61.七喜汽水：“这不是可乐。”
62.伟斯科清洁剂：“请涂在领子上。”
63.Sunsweet Prunes：“今天的一个小点，明天会成一条皱纹。”
64.生活谷物：“你好，麦基。”
65.赫特兹汽车租凭公司：“让赫特兹带你上路。”
66.弗斯特格兰特食品公司：“在弗斯特格兰特的背后有什么?”
67.颇度肉鸡：“让一个强硬的男人做一只松软的香鸡。”
68.豪马克(英国伦敦金业工会)：“至诚关怀，真金表达。”
69.花季少女牌床单：“A buck Well spent。”
70.格林斯宝罗集团：“杰克森高地公寓。”
71.斯特恩威钢琴：“不朽的乐器。”
72.利维斯牛仔裤：“501蓝。”
73.布来克格拉马大湖皮草：“是什么活在传奇里?”
74.蓝修女葡萄酒：斯蒂尔.米拉。
75. 姆啤酒：“来自天蓝色的水乡。”
76.贵格燕麦片：“shot from guns。”
77.ESPN体育频道：“这里是体育中心。”
78.莫森啤酒：“欢笑的夫妻。”
79.加州牛奶促进委员会：“喝牛奶了吗?”
80.美国电报电话公司：“尽情联络。”
81.布莱尔克里姆护发乳：“每次只用一点点。”
82.卡灵黑标啤酒：“嘿，梅宝来瓶黑标。”
83.铃木汽车：“说谎的乔。”
84.宝马汽车：“终极驾座。”
85.德士古石油公司：“把你的车托给这个颗星，你尽可放心。”
86.可口可乐：“永远是可口可乐。”
87.施乐复印机：“这是一个奇迹。”
88.巴托斯与乔伊斯酒品冷却器：“弗兰克和艾迪”民俗二重唱。
89.丹诺酸牛奶：“俄国的老人。”
90. 制 担骸霸谌鸬洌 涣酒胀ㄆ 档纳 摹!?
91.6字汽车旅馆连锁店：“我们为你留着一盏灯。”
92.吉尔-0餐厅甜点：“比尔考斯比与孩子们。”
93.国际商用机器公司：“卓别林的小流浪形象。”
94.美国旅游者协会：“大猩猩格利拉。”
95.权力卫士：“药箱。”
96.梅宝即食早餐：“今天我40岁了，我要我的梅宝。”
97.巴福林药品：“狂跳的心。”
98.箭牌衬衫：“我的朋友，乔.赫尔姆箕斯，现在是一匹马。”
99.杨.罗比坎姆广告公司：“冲击。”
100.林登.约翰逊竞选美国总统：“第一流的。”
篇8：20世纪外国文学 教案
20世纪外国文学专题 教案
第一章 现代主义的奠基：卡夫卡 一、自学导读： （一）了解： 1.卡夫卡生平创作简况。 2.卡夫卡的创作对人类的境况寓言式的呈示（《饥饿艺术家》《变形记》等）。 （二）掌握： 1.表现主义的概念及其特征。 2.卡夫卡对20世纪人类生存境况的揭示。 3.卡夫卡的表现主义技巧。 （三）分析：《城堡》的多重意蕴。 二、重难点点拨： 重点：理解卡夫卡在现代主义文学史上的重要性，了解为什么说卡夫卡是时代的先知。难点：在于理解卡夫卡的长篇小说《城堡》的多义性和复杂性，应该从《城堡》中意识到很多现代主义是没有确切答案的，要放弃一部文学作品应该有一种中心思想，有确切主题的思维习惯，学习从不同的角度理解现代主义文学作品。 三、导学过程： （一）作者简介： 弗兰茨・卡夫卡 (1883 ― 1924) ，奥地利著名小说家， 出生于布拉格的一个犹太人家庭， 1901 年入布拉格的日耳曼语大学学习文学，后根据父母的意愿改修法律， 1906 年获法学博士。曾在法院和保险公司任职， 1922 年因病离退。 卡夫卡由 1912 年开始创作，成名作为《变形记》，由此到 1922 年，他持续不断地发表了一系列短篇小说， 同时写作了三部未完成的长篇小说：《美国》 (1912 ― 1914) 、《诉讼》 (1914 一 1918) 和《城堡》（1922）。 卡夫卡晚年曾给他的挚友勃罗德不止一次地留下遗嘱，要勃罗德在他死后把他的作品“付之一炬。”勃罗德违背了他的意愿，把他的遗作整理为《卡夫卡文集》 6 卷本和 9 卷本，两度出版。而由这些作品，人们进而了解了卡夫卡，并把他看作是“现代文学之父”。 卡夫卡的作品在内蕴上带有他个人对资本主义社会中人的悲剧存在的独到观察与深刻感受，在艺术表现上追求荒诞框架下的细节真实，因而被视为是表现主义文学流派的代表性作家。 （二）（教材中提到的）卡夫卡的主要作品 长篇小说《审判》（1925）、《城堡》（1926）、《美国》（1927）；中、短篇小说集《观察》（1913）、《变形记》（1915）、《在流放地》（1919）、《乡村医生》（1920）、《饥饿艺术家》（1924）等。 （三）表现主义及其艺术特征： “表现主义”的概念最初是运用在绘画评论中。19，法国画家朱利安・奥古斯特・埃尔维在巴黎“独立沙龙”展出了8幅作品，被称为“表现主义”绘画。194月在德国柏林第二十二届画展的前言中，表现主义一词又再度出现，用来描述一群法国年青画家（其中包括毕加索）的绘画特色。而在文学批评界，表现主义一词则在1911年7月正式出现在德国，并在此后的几年中获得了更广泛的认可。 表现主义是一种反传统的现代主义流派，它在绘画、文学、音乐、电影等艺术形式中均有不同的表现。其特征表现为：1）在思想上不满社会现状，要求改革，要求‘革命’。2）在创作上不满足于对客观事物的摹写，要求表现事物的内在实质；要求突破对人的行为和人所处的环境的描绘而揭示人的灵魂；要求不再停留在对暂时现象和偶然现象的记叙而展示其永恒的品质。3）在具体表现手法上，强调主观想像，强调对世界的虚拟和变形的夸张与抽象，强调幻象在文学想象力中的作用。 （四）卡夫卡小说的特征： 1、具有表现主义的艺术特征。 A.善于营造幻象世界，但又有精细入微的现实主义、甚至是自然主义的细节描写。即小说的图象在总体上呈现的是一个超现实的世界，一个想象的梦幻世界，一个在现实中并不存在的荒诞世界，一个具有神秘主义色彩的世界；而小说的细节描写又极其现实主义甚至是自然主义的，有非常精细入微的细节描写，小说的场景处理也极其生活化。 B.具有高超的虚拟现实的本领，他擅长营造一种在生活中完全不可能存在，但在逻辑上又有存在的可能性的现实情境，这种情境卡夫卡往往借助于荒诞、变形、陌生化、抽象化等艺术手段来实现。 2、作品在内容上着力表现在现代社会中人的异化。 3、作品具有一种预言性和多解性。 4、许多作品没有结尾。 （五）《变形记》要点： 1、《变形记》写的是人在现代社会中的异化。格利高尔的处境是现代人在现代社会中所可能面临的生存出境的变形化的写照。 2、现代人面临着亲情的丧失，他们在最亲近的亲人中间也找不到同情、理解和关爱。 3、《变形记》状写了人的某种可能性。变成大甲虫是人的存在的某种终极可能性的象征。在这个意义上说，卡夫卡写的是人的生存现状。 4、在细节描写上，卡夫卡遵循了写实的原则。 （六）《城堡》要点： 1、是一部与传统现实主义小说大相径庭的作品。用分析传统小说的角度（如故事性、戏剧冲突、人物性格、典型环境、情节的发生、发展、高潮、结局等）来分析这部小说往往难以奏效。 2、多解性。理解《城堡》的焦点是，为什么千方百计试图进入城堡？城堡究竟是一个什么样的存在？它有什么样的象征性内涵？小说的主题是什么？对于这些关键性的问题，在卡夫卡的研究史上都没有最终的答案。 3、 “城堡”是一个有多重象征意义的主题级的意象，解释它的主要观点主要有7种： A、从神学立场出发，研究者认为“城堡”是神和神的恩典的象征，K所追求的是最高的和绝对的拯救，也有研究者认为卡夫卡用城堡来比喻“神”，而K的种种行径都是对既成秩序的反抗，想证明神是不存在的；B、持心理学观点的研究者认为，城堡客观上并不存在，它是K的自我意识的外在折射，是K内在真实的外在反映；C、存在主义的角度则认为，城堡是荒诞世界的一种形式，是现代人的危机，K被任意摆布而不能自主，他的一切努力都是徒劳，从而代表了人类的生存状态；D、社会学的观点则认为城堡中官僚主义严重，效率极低，城堡里的官员既无能又腐败，彼此之间充满矛盾，代表着崩溃前夕的奥匈帝国的官僚主义作风，同时又是作者对法西斯统治的预感，表现了现代集权统治的症状；E、马克思主义文艺观则认为，K的恐惧来自于个人与物化了的外在世界之间的矛盾，小说将个人的恐惧感普遍化，将个人的困境作为历史和人类的普遍的困境；F、从形而上学的观点看，K努力追求和探索的，是深层的不可知的秘密，他在寻找生命的终极意义；G、实证主义研究者则详细考证作者生平，以此说明作品产生的背景，指出《城堡》中的人物、事件同卡夫卡身处的时代社会、家庭、交往、工作、旅游、疾病、婚事、个性等等有密切的关系。 （七）为什么说卡夫卡是时代的.先知？（难点，从以下几点结合作家作品进行总结） 1、卡夫卡所处时代的特点：20世纪社会、历史发展状况。 2、作家的出身（犹太人）。 3、作家的性格：敏感、内敛。 第二章 意识流小说 一、自学导读： （一）了解： 1、什么是意识流。 2、意识流小说的哲学和心理学背景。 3、福克纳的生平和创作简况。 4、乔伊斯的生平和创作简况。 （二）掌握： 1、作为文学术语的“意识流”的三层含义。 2、意识流小说的主要代表作家作品（《喧哗与骚动》等）。 3、《尤利西斯》的史诗与神话模式以及内心独白的技巧。 二、重难点点拨： 重点了解什么是“意识流”？意识流有哪些常见的技巧，什么是意识流小说中的“内心独白”？并以教材中给出的《尤利西斯》中最后一章为例，具体分析小说人物摩莉的直接内心独白。此外要了解为什么乔伊斯在《尤利西斯》中设置了一个与荷马史诗《奥德赛》相对应的神话结构？ 三、导学过程： （一）意识流小说的哲学和心理学基础： 法国现代哲学家亨利・柏格森的直觉主义和心理时间观构成意识流小说的哲学基础；奥地利心理学家弗洛伊德的精神分析学说构成了意识流小说的心理学基础。“意识流”这一概念最初是心理学术语，是由美国心理学家威廉・詹姆斯（1842-1910）在《心理学原理》一书中提出的。19，梅・辛克莱在评论多萝西・理查逊的小说《旅程》时最早把“意识流”这一术语引入了文学评论，此后，作为一个文学术语的“意识流”被文学评论家们广泛运用。 （二）作为文学术语的意识流的三个层面 1、一个现代主义小说流派。 2、一种小说文体。 两种观点：①包括意识的全部层面(意识、前意识、无意识,)。②侧重于描绘前意识和无意识(教材采取后一种)。根据后一种观点，“意识流小说是侧重于探索意识的未形成语层次的一类小说，其目的是为了揭示人物的精神存在”(“意识的未形成语育层次”，指的即是前意识与无意识层次)。 3、一种表现人物心理和意识活动的技巧，这些技巧主要包括，内心独自、自由联想、蒙太奇、时空跳跃、旁白等等。 （三）意识流小说的主要表现手法： 1、内心独白：①间接内心独白，指在叙事者的叙述过程中突然插入小说人物的内心活动，有时这种内心独白活动有着“他想”、“他意识到”一类的提示性引导词；有时不用“他想”、“他感到”一类的提示词，直接从叙事者的声音转到人物内心的声音。②直接内心独自，小说人物作为第一人称直接传达内心的活动，让人物的意识直接展示给读者，作者不站出来向读者作指示性的说明。 2、自由联想：在小说中，人物的意识流程往往不具有任何规律和秩序。其意识一般只能在一个问题或―种事物上作短暂停留，头脑中的事物常因外部客观事物的突然出现而被取代。眼前任何一种能刺激感官的事物都有可能打断人物的思路，激发新的思绪与浮想，释放出一连串新的印象与感触。 3、“蒙太奇”：蒙太奇是电影的基本手法，通常指电影镜头的组合、叠加，而意识流小说中蒙太奇的运用指的则是作者把不同时间和空间中的事件和场景组合拼凑在一起，从而超越了时间和空间的限制，表现了人的意识跨越时空的跳跃性与无序性。意识流小说中的蒙太奇进一步分为时间蒙太奇与空间蒙太奇两种。 （四）弗洛伊德关于精神领域的三种形态及其作用： 弗洛伊德把人的精神领域划分为意识、前意识与无意识三种结构形态，认为其中的“无意识”是处于意识最底层的广大的区域，它是一片充满着盲目冲动的黑暗域，深埋着人的本能、欲望与冲突。人的无意识是非理性的，受到理性的压抑而很难实现，同时无意识也是人的清醒而自觉的理性意识所无法认识、也无法控制的。但是，人有做梦的行为，而梦的活动却是无意识篇9：20世纪最佳广告词
日前，美国《广告时代》杂志对20世纪全球广告业做了一次回顾性的评选，其标准是：影响力、持久力、认知率和文化上的冲击力。下面是20世纪最佳广告策划前20名：
1、德国大众：“小即是好。”
2、可口可乐：“享受清新一刻。”
3、万宝路香烟：“万宝路的男人。”
4、耐克：“说做就做。”
5、麦当劳：“你理应休息一天。”
6、迪比尔斯：“钻石恒久远，一颗永留传。”
7、通用电气：“GE带来美好生活。”
8、米勒牌淡啤酒：“美妙口味不可言传。”
9、克莱罗染发水：“她用了?她没用?”
10、艾维斯：“我们正在努力。”
11、美国联邦快递公司：“快腿勤务员。”
12、苹果电脑：“1984年。”
13、阿尔卡—舒尔茨公司：“多种广告。”
14、百事可乐：“百事，正对口味。”
15、麦氏咖啡：“滴滴香浓，意犹未尽。”
16、象牙香皂：“100%的纯粹。”
17、美国捷运公司：“你知道我吗?”
18、美国征兵署：“成为一个全才。”
19、Anacin去痛片：“快、快、快速见效。”
20、滚石乐队：“感觉是真实的。”
篇10：佛教语录精选
1、慈悲是你最好的武器。
2、只有面对现实，你才能超越现实。
3、良心是每一个人最公正的审判官，你骗得了别人，却永远骗不了你自己的良心。
4、不懂得自爱的人，是没有能力去爱别人的。
5、学佛就是在学做人而已。
6、正人行邪法，邪法亦正，邪人行正法，正法亦邪，一切唯心造。
7、有时候我们要冷静问问自已，我们在追求什么?我们活着为了什么?
8、不要因为小小的争执，远离了你至亲的好友，也不要因为小小的怨恨，忘记了别人的大恩。
9、勇于接受别人的批评，正好可以调整自己的缺点。
10、感谢上苍我所拥有的，感谢上苍我所没有的。
11、凡是能站在别人的角度为他人着想，这个就是慈悲。
12、学佛不是对死亡的一种寄托，而是当下就活得自在和超越。
13、佛陀从不勉强别人去做他不喜欢的事情，佛陀只是告诉众生，何者是善?何者是恶?善恶还是要自己去选择，生命还是要自己去掌握。
14、所谓的放下，就是去除你的分别心、是非心、得失心、执著心。
15、说话不要有攻击性，不要有杀伤力，不夸已能，不扬人恶，自然能化敌为友。
16、一个常常看别人缺点的人，自己本身就不够好，因为他没有时间检讨他自己。
17、是非天天有，不听自然无，是非天天有，不听还是有，是非天天有，看你怎么办?
18、真正的布施，就是把你的烦恼、忧虑、分别和执著心通通放下。《禅语》
19、如果你真的爱他，那么你必须容忍他部份的缺点。
20、要克服对死亡的恐惧，你必须要接受世上所有的人，都会死去的观念。
21、所有的病患，医生最难治，所有的众生，自以为是的人最难渡。
22、一匹驴，吃再好的草，也不会成为一匹俊马。用执著和分别心去修行，再大的精进，也不会成佛。
23、了解永恒真理的人，就不会为任何的生离死别而哀伤悲泣，因为生离死别是必然的。
24、虽然你讨厌一个人，但却又能发觉他的优点好处，像这样子有修养的人，天下真是太少了。
25、若能一切随他去，便是世间自在人。
26、希望你常对自己说，闻到了佛法，我是最幸福的人，除了这幸福外，再没有别的了。
27、如果你能每天呐喊二十一遍“我用不着为这一点小事而烦恼”，你会发现，你心里有一种不可思议的力量，试试看，很管用的。
28、诚实的面对你内心的矛盾和污点，不要欺骗你自己。
29、因果不曾亏欠过我们什么，所以请不要抱怨。
30、我们确实有如是的优点，但也要隐藏几分，这个叫做涵养。
31、无事莫把闲话聊，是非往往闲话生。
32、大多数的人一辈子只做了三件事;自欺、欺人、被人欺。佛学经典语录
33、用伤害别人的手段来掩饰自己缺点的人，是可耻的。
34、在你贫穷的时候，那你就用身体去布施，譬如说扫地、洒水、搬东西等，这也是一种布施。
35、内心充满忌妒，心中不坦白，言语不正的人，不能算是一位五官端正的人。
36、默默的关怀与祝福别人，那是一种无形的布施。
37、多讲点笑话，以幽默的态度处事，这样子日子会好过一点。
38、与人相处之道，在于无限的容忍。
39、不要刻意去猜测他人的想法，如果你没有智慧与经验的正确判断，通常都会有错误的。
40、要了解一个人，只需要看他的出发点与目的地是否相同，就可以知道他是否真心的。
41、人生的真理，只是藏在平淡之中。
42、不洗澡的人，硬擦香水是不会香的。名声与尊贵，是来自于真才实学的。有德自然香。
43、与其你去排斥它已成的事实，你不如去接受它。
44、佛菩萨只保佑那些肯帮助自己的人。
45、逆境是成长必经的过程，能勇于接受逆境的人，生命就会日渐的茁壮。
46、你要感谢告诉你缺点的人。
47、能为别人设想的人，永远不寂寞。
48、如果你能像看别人缺点一样，如此准确般的发现自己的缺点，那么你的生命将会不平凡。
49、原谅别人，就是给自己心中留下空间，以便回旋。
50、时间总会过去的，让时间流走你的烦恼吧!
51、你硬要把单纯的事情看得很严重，那样子你会很痛苦。
52、永远扭曲别人善意的人，无药可救。
53、说一句谎话，要编造十句谎话来弥补，何苦呢?
54、其实爱美的人，只是与自己谈恋爱罢了。
55、你目前所拥有的都将随着你的死亡而成为他人的，那为何不现在就布施给真正需要的人呢?
56、为了赞美而去修行，有如被践踏的香花美草。
57、白白的过一天，无所事事，就像犯了窃盗罪一样。
58、能够把自己压得低低的，那才是真正的尊贵。
59、广结众缘，就是不要去伤害任何一个人。
60、沈默是毁谤最好的答覆。
61、对人恭敬，就是在庄严你自己。
62、拥有一颗无私的爱心，便拥有了一切。
63、不要常常觉得自己很不幸，世界上比我们痛苦的人还要多。
64、愚痴的人，一直想要别人了解他。有智慧的人，却努力的了解自己。
65、别人永远对，我永远错，这样子比较没烦恼。
66、来是偶然的，走是必然的。所以你必须，随缘不变，不变随缘。
67、仇恨永远不能化解仇恨，只有慈悲才能化解仇恨，这是永恒的至理。
68、你认命比抱怨还要好，对于不可改变的事实，你除了认命以外，没有更好的办法了。
69、不要因为众生的愚疑，而带来了自己的烦恼。不要因为众生的无知，而痛苦了你自己。——净空法师
70、当你的错误显露时，可不要发脾气，别以为任性或吵闹，可以隐藏或克服你的缺点。
71、别人讲我们不好，不用生气、难过。说我们好也不用高兴，这不好中有好，好中有坏，就看你会不会用?
72、人不是坏的，只是习气罢了，每个人都有习气，只是深浅不同罢了。只要他有向道的心，能原谅的就原谅他，不要把他看做是坏人。
73、如果你自己明明对，别人硬说你不对，你也要向人忏悔，修行就是修这些。你什么事都能忍下来，才会进步。就是明明是你对，你也要向他人求忏悔，那就是修行了。
74、世界上没有一个永远不被毁谤的人，也没有一个永远被赞叹的人。当你话多的时候，别人要批评你，当你话少的时候，别人要批评你，当你沈默的时候，别人还是要批评你。在这个世界上，没有一个不被批评的。
篇11：佛教经典语句
自性发时，业识来空。
自见性者一切业障刹那灭却。
现定见闻觉知是法，法离见闻觉知，非达法也。
是心不必更求心，是佛何劳更觅佛，倘于言句上作露布，境物上生解会，则堕在骨董袋中。
一切处无心者，即修菩提解脱涅盘寂灭禅定乃至六度，皆见性处。
不以有行，亦不以无行。
诸行性相，悉皆无常。
诸行是常，无有是处;汝但一切处无心，即无诸行，亦无无行。
疾苦在身，宜善摄心，不为外境所摇，中心亦不起念。
参须实参，见需实见，用须实用，证须实证，若纤毫不实即落虚也。
真心是菩萨净土。
临终之际，若一毫凡圣情量未尽，纤毫思虑未忘便乃轻重五阴去也。
忍苦捍劳，繁兴大用，虽粗浅中皆为至实，惟贵心不易移，一往直前履践将去，生死亦不奈我何。
起见生心，分别执著便有情尘烦恼扰攘若以利根勇猛身心直下，修到一念不生之处，即是本来面目。
如是静虑，一切有情，发心非难，常时不懈，能成就者，是则为难。
做工夫不但不起凡情，亦不起圣解，所谓行起解绝，不令知解才绕心中。
能常省察，则一句亦有余，不能省察，纵将一大藏经用完也无用处。
向外驰求，不知摄心返照回光，如是学佛，殊难得其实益。
道人非同善人，如鹤立鸡群，劲挺自持，不顺人情，超群脱俗。
佛祖奚以异于人，而所以异于人者，能自护心念耳。
妄念纷飞之际，正是做工夫时节。旋收旋散，旋散旋收，久久纯熟，自然妄念不起。
佛法无多子，长远心难得，学道如初心，作佛也有余，始终总不变，真是大丈夫。
平常心是道，趣向即乖，到崮里正要脚踏实地，坦荡荡，圆陀陀，孤*危峭，不立毫发知见。
一切无心无住着，世出世法莫不皆尔。
来得不明，去得正好，智人观此，未免心冷。
念动急觉，觉之即无，久久收摄，自然心正。
尽其心知其性，知其性则知其天。
悟佛之言，定要行佛之行。
从外入者不是家珍，从内发者，方谓真慧。
依无住本，立一切法无住之本本乎无住，若能彻住则万法一如。
不离当处常湛然，亲切无过此语，觅则知君不可见，但于当处湛然，二边坐断使平稳。
不与万法为侣是什么人，回光自照看，待汝一口吸尽西江水，即向汝道。
信得心及，见得性彻于日用中无丝毫透漏，全世法即佛法，全佛法即世法，平等一如。
百千法门，同归方寸，河沙妙法，总在心源。
做工夫全仗精进之力，真正办道人，无剪爪之工。
以精进力，身无疾病，一切怨害，慈心相同。
无量善事，菩提道业，因一事增，谓不放逸。
次于自身善起防护，不应放逸，于刹那中有少动念，应当观察，以正智钩制令正住。
修行要使妄相由多而少，由强而弱。定功由暂而久，由脆而坚。
学道犹如守禁城，昼防六贼夜惺惺，将军主帅能行令，不动干戈致太平。
恰恰用心时，恰恰无心用，无心恰恰用，常用恰恰无。
天上天下，唯我独尊，自观自在，守本真心。
所谓无上正等正觉者非他，即是真如本性，亦名自性清静心是也。
众生由其不达一真法界，只认识一切法之相，故有分别执著之病。
凡所有相皆是虚妄。虚妄者，言其是假非真，非谓绝对没有。
根身器界一切镜相，皆是空花水月，迷著计较，徒增烦恼。
真心应物，不生分别。
