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Common Class\n\nProfessional Engilish\nPolitics\n\n2. Profession Class\n\nArt Industry\nArt_Philosophy\nMuseology\n\n下载链接测试\n"},"Thanks/":{"url":"Thanks/","title":"致敬","keywords":"","body":"献给那些默默贡献的人\n"},"Chinese_Politics/":{"url":"Chinese_Politics/","title":"1. 中国特色社会主义理论","keywords":"","body":"中国特色社会主义理论\n考试安排\n\n"},"Professional_English/":{"url":"Professional_English/","title":"2. 专业英语","keywords":"","body":"专业硕士英语\n考试安排\n\n"},"Professional_English/Professional_Engilish_Assign.html":{"url":"Professional_English/Professional_Engilish_Assign.html","title":"2.1 课程安排","keywords":"","body":"MFA 专业硕士英语教学安排\n1. 教学内容\n\n1~6 单元 Text A 为重点学习内容\n\n围绕 1~6 单元 Text A 进行话题推展,口头报告等口语活动\n\n7~10 单元 Text A 以学生自学视频为主\n\n课堂讨论作文和翻译方法\n\n\n2. 成绩评定\n\n平时:20%(课堂 10% + 网络 10%)\n\n口头报告:10%\n\n口试:20%\n\n笔试:50%\n\n词汇:20%\n\n阅读:40%\n\n翻译:20%(英译汉 10% + 汉译英 10%)\n\n写作:20%\n\n\n\n\n为确保有效学习网络课程,词汇和翻译部分 70% 来自 1~6 单元,30% 来自 7~10 单元。\n3. 教学安排表\n一周 4 个学时,上课 9 周,共计 36 个学时。\n\n\n\n周次\n课堂\n线上\n\n\n\n\n1\n课程介绍\n翻译 + 写作\n\n\n2\n讲解翻译\nUnit 1~2\n\n\n3\n讲解写作\nUnit 3~4\n\n\n4\n讲解 Unit 1\nUnit 5~6\n\n\n5\n讲解 Unit 2\nUnit 7~8\n\n\n6\n讲解 Unit 3\nUnit 9~10\n\n\n7\n讲解 Unit 4\n-\n\n\n8\n讲解 Unit 5\n-\n\n\n9\n讲解 Unit 6\n-\n\n\n\n"},"Professional_English/Professional_Engilish_Writing.html":{"url":"Professional_English/Professional_Engilish_Writing.html","title":"2.2 专业英语写作练习","keywords":"","body":"Professional Engilish Writing\nText 1: Creativity or Tradition\nCreativity and Tradition is a pair of the forever topic no matter in which age. A great philosopher, Karl Marx said that there is opposite and unified in this objective world.\nIn chinese culture, Tradition means that somebody keep themself when they are facing some special condition and great change. No matter what, it is look like conservatism and spread a historitic sense to others.\nThe concept of Tradition tells us don't doubt anything which has been proved long long ago, unless it is really ridiculous just like the Sima Guang’s story of saving people in ancient china.\nCreativity is a key word from froeign but chinese traditional vocabulary. In Socialism theory with Chinese characteristics, Deng Xiaoping, a great leader and politician, who is a said that: \"Innovation is the primary productivity\".\nMenderlee, a great chemist, who discoverd the regulation of periodic table of the element, as the result of being good at make conclusion in every experiment and fails. Tomas Editon, in order to bring people into a new world that no dark, he finded out a kind of partical material to make buld after he try 1000 times in experiment. Andrew Carnegie, a famous entrepreneur, who has been called Stell King, he is also a philanthropist help many people all over the world.\nIn my opinion, as a young people, we must keep creativity and be crazy at working for recieving good life we want. I believe we can create our great tomorrow. Just do it!\nText 2: Liberty or Discipline\nAcademically, liberty is a key word, which mean that humans can hold themselves and take action in their mind without receiving others permission. In the region of Politics, it includes and involve some concept for example Rights and Obligation.\nThe Declaration of Human Rights, 1789, \"Liberty has the right to do everything that is harmless to others.\" In a democratic society ruled by law, nobody can capture the liberty rights of others unless this guy wanna break the low.\nAs we all know, Statue of Liberty, a giant neoclassical statue on Freedom Island, New York Harbor, New York, USA. It symbolizes human rights freedom, freedom of trade and freedom of speech in the United States.\nDiscipline, a concept which opposite to liberty, means that there are some rules or limits within a certain scope. In China, people it is forbidden to publish and disseminate some news and remarks that are unfavourable to the government image. This state is unbelievable in western countries even being blamed for not being free speech.\nThe Qing Dynasty’s closed-door policy has made China’s development stagnant. In order to learn lessons, Deng Xiaoping's theory of reform and opening up made China's economy take off rapidly and bring chinese to a mordenization country.\nIn my opinion, I believe liberty which will bring people to a open and nice world prefer to discipline.\nTurkyden\nNovember 16th, 2018\n"},"Art_Philosophy/":{"url":"Art_Philosophy/","title":"3. 艺术哲学","keywords":"","body":"艺术哲学\n\n如果 PDF 原著在线预览加载时间过长,可以直接点击下载噢\n\n\n选读\n\n01-波德莱尔-现代生活的画家(选).pdf\n02-尼采-出自艺术家和作家的灵魂(选).pdf\n03-弗莱-印象主义的哲学(选).pdf\n04-弗洛伊德-创作家与白日梦(选).pdf\n06-海德格尔-艺术作品本源(选).pdf\n07-本雅明-技术可复制时代的艺术作品(选).pdf\n08-格林伯格-前卫与庸俗(读).pdf\n09-霍克海默,阿多诺-文化工业批判(选).pdf\n10-丹尼尔·贝尔-文化言路的断裂(选).pdf\n11-丹托-艺术的终结(选).pdf\n\n\n原著\n\n本雅明-机械复制时代的艺术作品.pdf\n克莱夫·贝尔-艺术.pdf\n尼采-悲剧的诞生.pdf\nCLEMENT GREENBERG-AVANT-GARDE AND KITSCH.pdf\n\n\n文章\n\n敬请期待\n\n\n\n"},"Art_Philosophy/Art_Philosophy_Assign.html":{"url":"Art_Philosophy/Art_Philosophy_Assign.html","title":"3.1 课程安排","keywords":"","body":"艺术哲学\n1. 阅读计划\n\n\n\n名称\n作者\n日期\n关键词\n\n\n\n\n现代生活的画家\n波德莱尔\n1863\n现代/瞬间/美/时尚/狂喜/艺术家/儿童/疾病/社会/群众/浪荡子/康斯坦丁\n\n\n出自艺术家和作者的灵魂\n尼采\n1883\n作品/真理/巫术/宗教/灵感/野蛮人/公众/天才/希腊人/悲剧/瓦格纳音乐\n\n\n印象主义哲学\n弗莱\n1894\n印象主义/印象派/经验/透视/视觉印象的真实和事物的真实/印象派画家/塞尚\n\n\n创作家与白日梦\n弗洛伊德\n1908\n精神分析/意识/无意识/力多比/俄狄浦斯/梦/创伤/欲乐/压抑/幻想/达利/卡夫卡\n\n\n\n2. 阅读报告\n统计中,敬请期待。。。\n3. 课堂笔记\n\n艺术与其他门类关系\n\n艺术与游戏:严肃与反复开始构成的矛盾,反败为胜,戏剧性一幕\n\n艺术与劳动:兵器之美,力量之美,撒网捕鱼的姿态,艄公的号子\n\n艺术与巫术:祭祀,迷信,天人交换,通灵\n\n\n\n艺术是在 演示 问题,哲学是在 解决 问题\n\n\n"},"Museology/":{"url":"Museology/","title":"4. 博物馆学","keywords":"","body":"博物馆学\n"},"Art_Industry/":{"url":"Art_Industry/","title":"5. 艺术产业调查与研究","keywords":"","body":"艺术产业调查与研究\n\n导读\n\n2018-9-14阅读材料.docx\n2018-9-16The rules of art now.docx\n2018-9-17艺术展示导论讲义1.docx\n2018-10-3天堂展.docx\n2018-10-8什么是现成品.docx\n2018-10-11Timothy_Morton.docx\n2018-10-12波普作为当代艺术的方法.docx\n2018-10-16生态与艺术.docx\n2018-11-2拉图尔中文资料.docx\n2018-11-8ARTFAIRE.docx\n2018-11-18瓜塔里成为女人.docx\n2018-11-19性别与当代艺术.docx\n2018-11-19蔡国强.docx\n2018-11-30THE_SUBJECT_OF_ART.docx\n2018-11-30艺术与钱阅读材料.docx\n2018-11-30艺术作品的价格.doc\n\n\n原著\n\nArt_Power_groys.pdf\n\n\n文章\n\n最好的阿布拉莫维奇,最坏的阿布拉莫维奇\n\n符号政治经济学批判\n\n\n\n\n"},"Art_Industry/How_Forests_Think.html":{"url":"Art_Industry/How_Forests_Think.html","title":"5.1 丛林如何思考","keywords":"","body":"How Forests Think\n1. 导读\n\n人与森林里的万物的关系,有灵论,人对人与它物的关系的判断的道德性是成问题的。人性,太人性了!这原是尼采的感叹。这里用在人对自己与动物的关系上也太人性、太人类中心了!\n\n\n2. 节选\nThe ecology of selves within which the Runa, their dogs, and the many beings of the forest live reaches well beyond the human, but it is also one that is “all too human.” I use this term to refer to the ways in which our lives and those of others get caught up in the moral webs we humans spin. I wish to signal that an anthropology that seeks a more capacious understanding of the human by attending to our relations to those who stand beyond us must also understand such relations by virtue of the ways in which they can be aff ected by that which is distinctively human.\n译:Runa,他们的狗和森林中的许多生物居住的自我生态远远超出了人类的生态,但它也是“非常人性化的”。我用这个术语来指代其中的方式 我们的生活和其他人的生活陷入了人类旋转的道德网络中。 我想表明,人类学通过关注我们与超越我们的人的关系来寻求对人类更广泛的理解,也必须通过它们可以受到特殊人类影响的方式来理解这种关系。\nI argued in chapter 1 that symbolic reference is distinctively human. That is, the symbolic is something that is (on this planet) unique to humans. The moral is also distinctively human, because to think morally and to act ethically requires symbolic reference. It requires the ability to momentarily distance ourselves from the world and our actions in it to refl ect on our possible modes of future conduct—conduct that we can deem potentially good for others that are not us. This distancing is achieved through symbolic reference.\n译:我在第一章中提出,象征性的参考是独特的人类。 也就是说,象征性是(在这个星球上)人类独有的东西。 道德也是独特的人类,因为道德思考和道德行为需要象征性的参考。 它需要能够暂时与世界保持距离以及我们在其中采取的行动,以反映我们可能的未来行为模式 - 我们认为这些行为对于不是我们的其他人可能是有益的。 这种距离是通过象征性的参考来实现的。\nMy intention here is not to arrive at a universal understanding of what might be an appropriate moral system. Nor is it a claim that living well with others— what Haraway (2008: 288–89) calls “fl ourishing”—necessarily requires rational abstraction, or morality (even though thinking about the good does). But to imagine an anthropology beyond the human that does not simply project human qualities everywhere we must situate morality ontologically. That is, we must be precise about where and when morality comes to exist. To state it baldly, before humans walked this earth there was no morality and no ethics. Morality is not constitutive of the nonhuman beings with whom we share this planet. It is potentially appropriate to morally evaluate actions we humans initiate. Th is is not the case for nonhumans (see Deacon 1997: 219).\n译:我的目的不是要对可能适当的道德体系达成普遍理解。 Haraway(2008:288-89)称之为“流动式”的东西也不是与他人共处的主张 - 必然要求理性抽象或道德(即使考虑到善行)。 但是想象一个超越人类的人类学并不是简单地将人类的品质投射到各地,我们必须在道德上将道德置于其中。 也就是说,我们必须准确地确定道德存在的地点和时间。 在人类走遍这个世界之前,没有任何道德,也没有道德规范。 道德不是与我们共享这个星球的非人类生命的组成部分。 道德评估我们人类发起的行动可能是恰当的。 对于非人类来说,情况并非如此(参见Deacon 1997:219)。\nValue, by contrast, is intrinsic to the broader nonhuman living world because it is intrinsic to life. Th ere are things that are good or bad for a living self and its potential for growth (see Deacon 2012: 25, 322), keeping in mind that by “growth” I mean the possibility to learn by experience (see chapter 2).\n译:相比之下,价值是更广泛的非人类生活世界所固有的,因为它是生命所固有的。 对于一个活着的自我及其增长潜力而言,这是好事还是坏事(参见Deacon 2012:25,322),请记住,“增长”是指通过经验学习的可能性(见第2章)。\nBecause nonhuman living selves can grow it is appropriate to think about the moral implications our actions have on their potential to grow well—to fl ourish. As with the symbolic, to say that the moral is distinctive does not mean that it is cut off from that from which it emerges. Morality stands in a relation of emergent continuity to value, just as symbolic reference stands in a relation of emergent continuity to indexical reference. And value extends beyond the human. It is a constitutive feature of living selves. Our moral worlds can aff ect nonhuman beings precisely because there are things that are good or bad for them. And some of those things that are good or bad for them are also, we might learn if we could learn to listen to these beings with whom our lives are entangled, good or bad for us as well.\n译:因为非人类生活自我可以成长,所以考虑我们的行为对他们成长良好的潜力的道德含义是恰当的。对于象征性的,说道德是独特的并不意味着它被削减了。 从它出现的那个。 道德体现在新兴的价值连续性的关系中,正如象征性的参照在新兴的连续性与索引参照的关系中。 价值超越了人类。 它是生活自我的构成特征。 我们的道德世界可以完全影响非人类生物,因为有些东西对他们有好处或坏处。 其中一些对他们好或坏的事情也是,我们可以学习,如果我们能够学会倾听这些与我们的生活纠缠在一起的生物,对我们来说也是好事或坏事。\nThis is especially true when we begin to consider how this us that comprises us is an emergent self that can incorporate many kinds of beings in its coming confi gurations. We humans are the products of the multiple nonhuman beings that have come to make and continue to make us who we are. Our cells are, in a sense, themselves selves, and their organelles were once, in the distant past, free-living bacterial selves; our bodies are vast ecologies of selves (Margulis and Sagan 2002; McFall-Ngai et al. 2013). None of these selves in and of themselves are loci of moral action, even though larger selves with emergent properties (properties such as the capacity for moral thinking, in the case of humans) can subsume them.\n译:当我们开始考虑包含我们的这个我们是如何在其即将到来的配置中融入多种生物的新兴自我时,尤其如此。 我们人类是多种非人类生命的产物,它们已经制造并继续使我们成为现实。 从某种意义上说,我们的细胞本身就是自我,它们的细胞器曾经是遥远过去的自由生活的细菌自我; 我们的身体是巨大的自我生态(Margulis and Sagan 2002; McFall-Ngai et al.2013)。 这些自我中的任何一个本身都不是道德行为的轨迹,即使具有新兴属性的较大自我(诸如道德思考能力之类的属性,在人类的情况下)可以包含它们。\nThe multispecies encounter is, as Haraway has intimated, a particularly important domain for cultivating an ethical practice. In it, we are most clearly confronted with what she calls “signifi cant otherness” (Haraway 2003). In these encounters we are confronted by an otherness that is radically (signifi cantly) other—without, I would add, that otherness being incommensurable or “incognizable” (see chapter 2). But in these encounters we can nonetheless fi nd ways to enter intimate (signifi cant) relations with these others who are radically not us. Many of these selves who are not ourselves are also not human. Th at is, they are not symbolic creatures (which means that they are also not loci of moral judgment). As such, they force us to fi nd new ways to listen; they force us to think beyond our moral worlds in ways that can help us imagine and realize more just and better worlds.\n译:正如 Haraway 所暗示的那样,多种类的遭遇是培养道德实践的一个特别重要的领域。 在其中,我们最清楚地面对她所谓的“重要的他者”(Haraway 2003)。 在这些遭遇中,我们面临着另一种根本(显着)其他的异性 - 我想补充一点,那种异性是不可通约的或“不可识别的”(见第2章)。 但是在这些遭遇中,我们仍然可以找到与这些根本不是我们的其他人建立亲密(重要)关系的方法。 许多不属于我们自己的人也不是人。 当然,它们不是象征性的生物(这意味着它们也不是道德判断的场所)。 因此,它们迫使我们找到新的倾听方式; 它们迫使我们以超越道德世界的方式思考,以帮助我们想象和实现更多公正和更美好的世界。\nA more capacious ethical practice, one that mindfully attends to fi nding ways of living in a world peopled by other selves, should come to be a feature of the possible worlds we imagine and seek to engender with other beings.\n译:一个更宽容的道德实践,一个谨慎地参与寻找生活在其他自我的世界中的生活方式的道德实践,应该成为我们想象并寻求与其他生物一起生成的可能世界的特征。\nHow to go about doing this, just how to decide on what kind of fl ourishing to encourage—and to make room for the many deaths on which all fl ourishing depends—is itself a moral problem (see Haraway 2008: 157, 288). Morality is a constitutive feature of our human lives; it is one of human life’s many diffi culties. It is also something we can better understand through an anthropology beyond the human; semiosis and morality must be thought together because the moral cannot emerge without the symbolic.\n译:如何做到这一点,只是如何决定什么样的兴趣鼓励 - 并为所有所有人所依赖的死亡腾出空间 - 本身就是道德问题(参见Haraway 2008:157,288)。 道德是我们人类生活的一个组成特征; 它是人类生活中众多的困难之一。 这也是我们可以通过超越人类的人类学更好地理解的东西; 符号学和道德学必须一起思考,因为没有象征性的道德就不会出现。\nThe qualifier “all too” (as opposed to “distinctive”) is not value-neutral. It carries its own moral judgment. It implies that there is something potentially troubling at play here. This chapter and those that follow attend to this by opening themselves to the complicated ways in which the Runa are immersed in the many all-too-human legacies of a colonial history that aff ect so much of life in this part of the Amazon. These chapters, in short, begin to open themselves to problems that involve power.\n译:合格的“一切”(与“独特”相对)并非价值中立。 它有自己的道德判断力。 这意味着这里有一些可能令人不安的事情。 本章和随后的章节通过向 Runa 沉浸在殖民历史的许多人类遗产中的复杂方式开始,这些遗产在亚马逊的这一部分得到了如此多的生命。 简而言之,这些章节开始向涉及权力的问题敞开心扉。\n3. 附录\n根据第一次上课后陆老师提供的阅读材料,经过小编整理和全网初步检索,发现该篇确实节选自 - 爱德华多·科恩《森林如何思考》,翻译有可能不够精准,本人使用国外 VPN + Google 检索和在线翻译,还望各位 MFA 兄弟姐妹指正。\nPDF 在线阅读\nAwesome MFA !\n2018/10/07\n"},"Art_Industry/Ecology_And_Arts.html":{"url":"Art_Industry/Ecology_And_Arts.html","title":"5.2 生态与艺术","keywords":"","body":"生态与艺术读后感\n1. 艺术与政治平行\n通过阅读陆老师的材料 《How forest think ?》,我发现陆老师的观点和评论更多的是与人类学,哲学相结合的东西,在他身上丝毫看不出艺术的痕迹,这家伙又不会画画,怎么会教学生艺术呢?\n\n艺术与哲学是紧密联系的,更是与政治平行的\n\n直到陆老师上节课讲这句话,我才恍然领悟,它对我的影响也非常大,从上一节课的 现成品 讨论,到杜尚的 小便池 艺术,再到 后现代主义,陆老师一直在向我们输出一个观点,我们做策展,本身就是对艺术的再加工,再创造的过程,因此,我们完全可能成为艺术家,或者说我们就是艺术家。\n\n那些艺术家的作品被买走,就像是囚犯关在牢房里,是策展人通过艺术展示把它们拉出来放放风\n\n我非常惊讶于这句话的比喻,十分生动,让我感受到丰富的艺术世界乐趣无穷。那既然艺术世界和政治是平行的,那他就如政治一样扑所迷离,令人着迷。马克思的政治经济学批判了资本主义,揭露了资本家榨取劳动者剩余价值的秘密,在科学进步与经济发展的路上,人类越走越远,我们堂而皇之的号称其为 文明与进步。但是,我们人类真的问过自然了吗?问过生态了么?\n2. 三种生态\n陆老师的大多数文献在博客上,从他对 《三种生态》 的解读,我大概能理解他对 生态,自然 的痴迷,人类与大自然的联系是那么紧密,或者说人类本身就来自大自然,是大自然的一部分,与大自然是一个有机的整体。看,我们身边的植物多美,小动物和昆虫是多么灵动,它们身上所表现出的生命冲动,多么令人震撼,他们组成的生态系统本身就是一种美。至少我从陆老师提供的材料中,能够明白,我们做策展,搞艺术,可以从大自然生态系统中寻找到很多体裁和素材,如 环保主题,能源枯竭,大城市病 等等。\n重构三种生态,主要包括:\n\n环境生态:客观存在的事物,人类周围的物体和生命组成的有机整体\n社会生态:伴随人类而存在,政治,法律,道德一些列话题都在这个生态之中\n心理生态:人类的思考,组成一个庞大的体系\n\n3. 乌托邦公社到生态革命\n在我们国家的社会主义发展历史上,曾经出现过 人民公社运动,从我们过去学过的历史知识知道,这是由于社会主义建设时期,我们的党指导思想发生激进的 大跃进错误,大炼钢铁和砍伐树木导致生态遭到巨大破坏,到最后的大饥荒的悲剧。材料中还展示了国外现代化农村的巧妙设计,丰富当地人的娱乐生活与精神享受。很多建筑设计师和艺术家,对我国如今破败的公社乡村,进行深入改造,重视生态建设的人与自然和谐相处。\n为什么要进行生态革命?马克思的资本论为我们对资本主义的抨击和诟病提供了有力的证据,经济发展和社会进步导致一些列问题,如 气候变暖,能源危机 等。\n因此,我们有必要做出一些改变,守护我们的地球村,即使我们作为策展人,也有义务,也可以这个世界为这个社会做些什么。\n因为,我们也是由使命感的。\n邓登举\n2018/10/20\n"},"Art_Industry/What_Is_Art.html":{"url":"Art_Industry/What_Is_Art.html","title":"5.3 什么是艺术","keywords":"","body":"什么是艺术\n艺术展览导读 2018-10-14\n1. 讨论三个话题\n\n《什么是当代艺术》\n\n《什么是现成品》\n\n《天堂展》\n\n\n1.1 什么是现成品 ?\n关键词:取决于人的审美与思想,无关物品\n杜尚认为美并不存在,艺术和创造艺术的人也没什么特别崇高的地方,他告诉人们,普通物品与艺术品没什么区别,果艺术是美的;那普通物品也是美的,如果普通物品不美,那艺术也好不到哪儿去,所谓艺术的审美价值只不过是人们的成见而已。他把那个“小便池”送进展览会,对打破这个成见起了很大作用。\n“现成品艺术”就是完全不把已有的艺术标准乃至文化尺度放在眼里,以一种看似搞笑而实际上相当深刻的思想,嘲笑了人类在文化领域的拘谨和匠气,从而呼唤一个新的富有自由创造精神的时代的到来。\n艺术的价值在于思想。有思想,任何物质产品都可以成为艺术品\n1.2 什么是现当代艺术 ?\n关键词:工业,科学技术\n现代艺术的创作,与科学思想密不可分,结构主义与立体派,工业技术思想与未来派、风格派,机械制造形式与达达派的机械图纸绘画,弗洛伊德的释梦学说与超现实主义,还有以理性手法表达非理性的抽象表现主义,等等,都是科学和艺术联手的结果,人们把艺术创作看成是一种有规律可循的造物过程,这样,艺术家出图纸,工厂按照图纸生产艺术品,就成了合情合理的艺术创作程序,1960年后的美国就是这个样子。\n1.3 天堂展\n2. 展览最新动向\n\nMet Museum\n\nMoma\n\nTate\n\n\n3. 推荐书目\n\n《森林如何思考》:科恩的人类学思考,亚马逊丛林原始土著的生活场景,人与自然的互动\n\n《物体系》:鲍德里亚的博士论文,分为功能性系统或客观论述,非功能性系统或主观论述,后设及功能失调体系,物品及消费社会——意识形态体系四部分。介绍了摆设的结构,气氛的结构,边缘物——古物,边缘体系,收藏等。\n\n《看,听,读》:斯特劳斯对音乐,美术的美学批评与独特视角\n\n《走向公共》\n\n《艺术权利》\n\n《关系美学》\n\n《艺术的阴谋》\n\n《ART POWER》\n\n《何谓艺术》\n\n《人造地狱》\n\n\n鲍里斯·格罗伊斯:艺术与金钱\n3.1. 森林如何思考\n森林能想到吗?狗会做梦吗?在这本令人惊讶的书中,爱德华多·科恩(Eduardo Kohn)挑战了人类学的基础,质疑我们关于人类意义的中心假设 - 因此与所有其他生命形式截然不同。根据厄瓜多尔上亚马逊Runa的四年实地考察,Eduardo Kohn利用他丰富的民族志来探索亚马逊人如何与世界上最复杂的生态系统之一的许多生物互动。无论我们是否认识到它,我们的人类学工具都依赖于那些使我们成为人类的能力。然而,当我们将民族志的注意力转向我们与其他种类生物的关系时,这些工具(它们会使我们与世界其他地方分离)会破裂。森林思想如何抓住这次崩溃的机会。避免使用简化的解决方案,并且不会忽视我们的生活和其他人的生活如何被我们人类旋转的道德网络所吸引,这本书巧妙地从生活世界本身的奇怪和意外的属性中汲取新的概念工具。在这项开创性的工作中,科恩将人类学带入了一个新的令人兴奋的方向 - 一个能够更广泛地思考我们与其他生物共享的世界的方法。\n"},"Art_Industry/Woman_cp2.html":{"url":"Art_Industry/Woman_cp2.html","title":"5.4 嫉妒的制陶女第二章","keywords":"","body":"嫉妒的制陶女 第 2 章\n1. 章节评述\n该章节主要讲了,北美洲原始部落的男人女人们受到宗教的鼓舞,制作精美的陶罐,而由于宗教的影响和对异性的 本能欲望,在同性间形成的排他性嫉妒,独占异性 的心理,又使得他们极具 斗争性 和 矛盾性,因此,作者说陶艺是一门嫉妒的技艺。\n生活在安第斯山脉的尤鲁卡特人对制陶有着严谨慎重的态度,他们在制作陶器的时候要避开雷霆,而且只有女性能够制作,她们都非常庄重的寻找陶土,制陶的时候保持沉默不许发出声音,否则烧制陶器就会破裂,会给丈夫和部落带来灾祸。\n关于陶艺在神话中的起源,文中还引证了好几个美洲部落的例子。\n其中,在亚马逊河流域流传最广的神话里,博予絮蛇扮成老人从河里出来传授给女人制陶的技艺,女人们在罐子里畜养了蛇,她们 将蛇视作自己的情人,从而使得嫉妒在这些女人之间产生。\n文中有关陶艺的神话还有很多,每个部落的清规戒律都不尽相同,而这些神话都为陶艺带来了浓浓的神秘色彩,同时也成为了制陶女们虔诚的宗教信仰。\n在希多特萨人的神话中,蛇是制陶女的化身,她们把自己关在黑暗之中,她们不允许别人碰她们的丈夫,就是轻轻的接触一下也不行。\n从该段落我们可以了解到,制陶女的嫉妒心理非常的强,和我们当代男女之间的 吃醋 一般,神话里的制陶女正是由于这点,才变得 生动有趣 ,更令人着迷。\n2. 问题一\n\n女人的嫉妒与制陶的关系是什么?\n\n女人的嫉妒与制陶,象征着一种 精神情感 与一种 文明技艺 之间密不可分的联系。\n神秘的宗教传说为制陶女们提供了精神依托,女人们相信传说,相信手里的制作的陶罐装着她们的 “情人” ,而她们绝对不愿意与其他女性分享这个 “情人”,即使是碰一下也不行,\n在我们看来,制陶女的陶罐里装着哪里是她们的 “情人”,装的分明是她们的 “嫉妒” 嘛。\n3. 问题二\n\n为什么它们天生就会艺术,不用教?\n\n因为在北美原始部落的神话传说里,不会制作陶器的女人被视为 受诅咒 的女人,会给部落成员带来疾病和灾难,因此他们信奉制陶的祖师母,虔诚的怀着敬畏之心,小心翼翼的打磨好精美的陶器,而这些陶器慢慢的就成了 艺术品。\n除此之外,少男少女天生对异性的渴望,互相吸引,相信神话中把对方装进自己的陶罐里,制陶正是源于他们人性深处最原始的 欲望 所驱使,加之对同性的排斥和对异性的独占本能,更能激励他们创作出好的陶艺作品。\n在我们今天来看,制陶女就像是 天生 就会艺术创造,根本不用教。\n邓登举\n2018/10/27\n"},"VPN/How_To_Use_VPN.html":{"url":"VPN/How_To_Use_VPN.html","title":"6.1 MFA 人 集体翻墙阅读指北","keywords":"","body":"MFA 人集体翻墙阅读指北\n第一堂专业课《艺术产业调查与研究》中,陆兴华老师就一再强调,全网信息检索与读书 笔记的重要性。为了帮大家打开新世界大门,在此,我和毛筱瑞索性就写了个简明教程,为大家抛砖引玉啦。\n1. VPN 翻墙\n\n所谓翻墙,是指绕过相应的IP封锁、内容过滤、域名劫持、流量限制等,实现对网络内容的访问...(摘自某度)\n\n众所周知,咱们在国内能够访问的很多网站,都需要相关部门备案和监控,以确保我们看到的信息是符合意识形态的。BaLaBaLa 一句话概括就是,去看一些不掺杂意识形态的东西,而这些信息真相和先进思想恰恰应该为人类所共享的。\nGoogle 搜索引擎当年退出中国,就是因为不愿意接受相关部门的监管,因此,我们只要翻墙出去使用谷歌就能搜到很多英文资料啦。至于翻墙嘛,考虑到大家都不是学计算机的,就不要搞什么黑科技搭建服务器之类的了,方便大家快速上手,还是推荐软件吧。\n翻墙软件很多,我首推 蓝灯 VPN\n\n下载后每个月都有免费的翻墙流量噢,如果不过瘾,就办一个会员,一个账号 PC 和手机都能用,以后翻墙看 Youtube, 用 Twitter, Facebook 和老外社交, 去 Dribbble 看国际一线设计作品...\n从此,在互联网世界,你就是自由人了。\n\n3. 在线翻译\n使用谷歌 Chrome 浏览器,遇到高级的语法词汇,我们还可以在浏览器应用商店里安装一个翻译插件 Google 翻译,遇到不理解的地方,鼠标悬停在该句子上,就马上看到翻译啦。\n还可以加入谷歌生词本哦,以后在家里看着 YouTube, 没有爱奇艺优酷那些烦人的广告啦,顺便背着小单词生活美滋滋。\n\n3. 阅读索引\n每周我们会根据老师提供的阅读资料,更新阅读索引,大家有兴趣可以试试哈。\n3.1 推荐书目\n这是第一周上课后陆老师在微信群里发的推荐书目,大家可以试试翻墙去搜索这些书籍咯。搜到的同学欢迎把链接发出来,我更新这里的地址,欢迎大家多多贡献咯。\n\n波德里亚,让, 《物体系》,林志明译,上海人民出版社,2001年。\n\nDidi-Huberman, G., Confronting Images, trans.by John Goodman, The Pennsylvania State University Press, 2005.\n\nLevi-Strauss, C., Look, Listen, Read, trans. by W. Fowlie, BasicBooks, 1997.\n\n列维-斯特劳斯,克劳德,《看、听、读》,顾嘉琛译,中国人民大学出版社,2006年。\n\n列维-斯特劳斯,克劳德, 《妒忌的制陶女》\n\nDanto, A., Horowitz, G., Huhn, T. and Ostrow, S. Wake of Art: Criticism, Philosophy, and the Ends of Taste, Routledge, 1998.\n\n\n3.2 精读书目\n陆老师强调,打*者为核心阅读书目,须每一人都精读!\n\n*Bouquet. M., Museum, A Visual Anthropology, Berg, 2012.\n\n*Groys, B. Art Power, MIT Press, 2013.\n\n*Julian Stallabrass, A Short Introduction to Contemporary Art, 2004.\n\n*Duncun, C., Civilizing Rituals, Rutledge, 1995.\n\n\n3.3 当代本体论\n以下书目是与当代策展最相关的五种当代本体论,陆老师亲自力荐:\n\nDescola, Ph., Beyond Nature and Culture, trans. by Janet Lloyd, The Chicago University Press, 2013.\n\nSerres, M. Natural Contract, trans. by Elizabeth MacArthur & William Paulson, The University of Michigan Press, 1995.\n\nGraham Harman Object Oriented Ontologies\n\nKohn How Forests Think ?\n\nPovinelli Geotologies\n\nLatour ,The Modes of Exisistence ,2014.\n\nViveiros de Castro Metaphisics of Cannibalism\n\n\n4. 愿景\n我们只做知识的搬运工,负责帮大家搭好梯子,咱们一起翻墙出去国外,自由翻找艺术世界的宝藏,点击 阅读原文可查看更多资源。\nAwesome MFA !\n2018/09/23\n"},"VPN/Tongji_VPN_Config.html":{"url":"VPN/Tongji_VPN_Config.html","title":"6.2 同济 VPN 系统配置文档","keywords":"","body":"同济校园 VPN 配置手册\n"},"Zone/":{"url":"Zone/","title":"7. 共享空间","keywords":"","body":"学生作品\n"},"Zone/MFA_Class_Assign.html":{"url":"Zone/MFA_Class_Assign.html","title":"7.1 MFA 硕士课程安排","keywords":"","body":"研究生课程安排\n研一上\n\n\n\n名称\n地点\n时间\n上课安排\n\n\n\n\n中国特色社会主义理论与实践研究\n彰武北大楼 403B\n周六 1-4\n[1] [5] [7-8] [10-13]\n\n\n专业英语\n彰武北大楼 403B\n周六 5-8\n[1] [5] [7-8] [10-13] [17]\n\n\n艺术产业调查与研究\n云通楼 410\n周日 3-4\n[1-17]\n\n\n博物馆学\n云通楼 410\n周日 5-6\n[1-17]\n\n\n艺术哲学专题\n云通楼 401\n周日 7-8\n[1-17]\n\n\n\n研一下\n"},"Zone/MFA_Start_Tittle_2017.html":{"url":"Zone/MFA_Start_Tittle_2017.html","title":"7.2 MFA 2017 届开题答辩","keywords":"","body":"MFA 文产策展开题答辩回顾\n该笔记为 2017 届学长学姐的开题报告,没来的同学可以参考一下哈。\n1. 选题集锦\n\n《同济大学云通楼 3 期改造方案》\n《高校公共空间改造》\n《当代的高校美育传播国学讲堂》\n《3D 奇景画美术馆》\n《自然科学气候变化临时展览》\n《同济大学樱花节短片短片展映》\n《上海徐汇历史风貌保护区艺术调查研究》\n《二次元动漫衍生品发展模式商业分析》\n《吴湖帆-中国近代史书画艺术画展》\n《以色列某款护肤品推广策划》\n《珠宝设计专业教学方案》(选题不妥)\n《哈尔滨 & 俄罗斯老建筑画展》\n《非物质文化的戏剧传播研究》\n《时尚对个人的影响服装设计研究》\n《灯光艺术 LED 文化策展方案》\n《上海音乐谷商业地产策划研究》\n\n2. 导师意见\n诸位导师为师兄师姐指出了很多问题,并提出了宝贵意见。\n万书元:\n\n只讲一个问题,围绕问题讲清楚就够了,用策划案支撑论文,用论文解读策划案。\n\n夏老师:\n\n务必三级目录,论文骨架要清晰。如果方向不对了,现在更换还来得及,不要紧的。\n\n某老师:\n\n在论文的框架下,发挥自己的创新才华。把复杂的问题,用朴素的话讲明白够了。\n\n3. 愿景\n仅供参考,没来的同学可以大概感受一下哈,提前准备,找找自己的专业工作和 MFA 的联系,尽早碰撞出不一样的火花,顺利毕业。\nAwesome MFA !\n2018/09/22\n"},"Examination/":{"url":"Examination/","title":"8. 考试相关","keywords":"","body":"考试安排\n"},"Examination/How_To_Pass_Secuenty_Exam.html":{"url":"Examination/How_To_Pass_Secuenty_Exam.html","title":"8.1 入学安全考试","keywords":"","body":"如何快速通过入学安全考试\n"}}}