死神，你莫骄傲
死神，你莫骄傲，尽管有人说你
如何强大，如何可怕，你并不是这样；
你以为你把谁谁谁打倒了，其实，
可怜的死神，他们没死；你现在也还杀不死我。休息、睡眠，这些不过是你的写照，
既能给人享受，那你本人提供的一定更多；
我们最美好的人随你去得越早，越能早日获得身体的休息，灵魂的解脱。你是命运、机会、君主、亡命徒的奴隶，你和毒药、战争、疾病同住在一起，
罂粟和咒符和你的打击相比，同样，
甚至更能催我入睡；那你何必趾高气扬呢？睡了一小觉之后，我们便永远觉醒了，
再也不会有死亡，你死神也将死去。
Many of the poems are believed to have been written in 1609 and 1610, during a period of great personal distress and strife for Donne who suffered a combination of physical, emotional, and financial hardships during this time. This was also a time of personal religious turmoil as Donne was in the process of conversion from Roman Catholicism to Anglicanism, and would take holy orders in 1615 despite profound reluctance and significant self-doubt about becoming a priest. In Holy Sonnets, Donne addresses religious themes of mortality, divine judgment, divine love, and humble penance while reflecting deeply personal anxieties.
第一组四行诗以拟人的手法呼吁死神不要骄傲，（“Death, be not proud”）起句突兀，表达了对死神的嘲笑和蔑视，然后立刻指出死神不应骄傲的第一条理由：For those, whom thou think’st thou dost overthrow, Die not, poor Death, nor yet canst thou kill me.”
第二组四行诗指出死神无需骄傲的另一条理由：死亡不过是更安逸的休息、更甜美的睡眠，“Much pleasure, then from thee much more must f low,”人们都会争着希望得到身体的休息，灵魂的解脱，“Rest of their r bones, and soul’s delivery.”
第三组四行诗嘲笑死神奴隶般的从属地位：“Thou’rt slave to Fate, chance, kings, and desperate men, And dost with poison, war, and s ickness dwell,”并以罂粟和咒符来衬托死神的无能为力：“And poppy or charms can make us sleep as well, And better than thy stroke”既然这样，你何必趾高气扬呢？“why swell’st thou then?”
这三组四行诗以不同的理由对死神威胁的解构确实已非同一般。然而，接下来的偶句并不放过对死神的最后一击：睡一小觉之后，我们便永远觉醒了，再也不会有死亡，不可一世的死神将走向自身的死亡，“And Death shall be no more; Death, thou shalt die.”诗歌的说理递进模式在此戛然而止，生与死原有意义上的关系彻底逆转：死亡是瞬间的，将很快不复存在，而死后的欢乐则是永恒的，人对于死亡的畏惧变成了死亡自身的恐惧，死亡对于人来说不过是通往幸福永生的大门。
In this poem, Donne uses a variety of poetic elements. These elements function in enhancing the work’s unconventional them e of man's superiority over death.
Throughout the poem, there is a strong use of assonance, the repetition of vowel sound within a phrase. The sound of the words helps in structuring Donne's writing. Nearly every line contains a repetition of "o" sounds. In the following line, an example of this device is clear: “Die not poor Death, nor yet canst thou kill me." The frequent use of assonance does not directly enhance the poem's theme, yet it does help convey its message more vividly by making the lines flow, thus allowing the reader to understand each stanza more easily. Since each individual line and its associated thought are easy to understand, the central idea of the entire poem is easy to understand too.
John Donne effectively uses tone to enhance the poem's theme. The work has a tone of triumphant confidence and defiance in the face of death. Donne boldly denounces death, making it clear that he is not controlled by the fear of it as others often are. Although many may believe death to be mighty and dreadful, he feels this is not so. Donne sees death as being dependent on mankind for its survival. Death relies on fate, chance unfortunate occurrences, the legislation of kings, and the actions of desperate men to claim its victims. This dependence in itself is a weakness, in that death is not self-supporting, yet relies on certain aspects of the lives of people. Donne's final and most derogatory comment comes in the poem's final lines where he portrays death as nothing more than a transition into an eternally vast afterlife; Death is a short sleep from which we wake forever. It is nothing to fear in this situation. And, in this afterlife, death no longer exists or poses a threat. Death itself dies. All of these examples of Donne's use of tone greatly enhance the poem's theme that man is superior to death. Death's intimidation is diminished as he points out its weaknesses one by one and bravely faces it head on.
It is also something not commonly personified and spoken to. The combination of a personified Death and the reference to it by means of apostrophe is very effective and crucial to the poem's theme. Donne is better able to profess (openly declare) his superiority over death by showing it as a human adversary, capable of defeat, rather than an uncontrollable natural force. His desire to prove his freedom from the imprisonment of fear is visible in the angry and arrogant monologue he presents to death in his poem. Donne’s feeling s are better expressed in a situation which people can relate to — a confrontation in which one party addresses another. The superiority theme is enhanced as a result of this man-versus –man conflict depiction.
死亡是瞬间的，将很快不复存在，而死后的欢乐则是永恒的，
人对于死亡的畏惧变成了死亡自身的恐惧，死亡对于人来说不过是通往幸福永生的大门。这种强烈的戏剧化效果和反讽意味的获得最终是通过悖论语言实现的。
..“Death Be Not Proud” is among the most famous and most beloved poems in English literature. Its popularity lies in its message of hope couched in eloquent, quotable langua ge. Donne’s theme tells the reader that death has no right to be proud, since human beings do not die but live eternally after “one short sleep.” Although some people depict death as mighty and powerful, it is really a lowly slave that depends on luck, accidents, decrees, murder, disease, and war to put men to sleep. But a simple poppy (whose seeds provide a juice to make a narcotic) and various charms (incantations, amulets, spells, etc.) can also induce sleep—and do it better than death can. After a
through the entire poem. (Such an extended metaphor is often called a conceit.) Thus, death becomes a person whom Donne addresses, using the second-person singular (implied or stated as thou, thee, and thy). Donne also uses alliteration, as the following lines illustrate:
Alliteration For those whom thou think'st thou dost overthrow
Die not, poor Death, nor yet canst thou kill me
Much pleasure; then from thee much more must flow
And dost with poison, war, and sickness dwell
And better than thy stroke; why swell'st thou then
One short sleep past, we wake eternally (Note: One begins with a w sound; thus, it alliterates with we and wake.)
And death shall be no more; Death, thou shalt die
Metaphor Thou [Death] art slave to fate, chance, kings, and desperate men
Comparison of death to a slave
Metaphor With Personification Death, be not proud Comparison of death to a person
?Assonance(半谐音) refers to the repetition of vowel sounds within a phrase. Nearly every line contains a repetition of “o” sounds.
For example, “Die not, poor death, nor yet canst thou kill me”.
The frequent use of assonance does not directly enhance the poem’s theme, yet it helps convey its message more vividly by making the lines flow, thus making readers to understand each stanza more easily.
?Personification
Capitalizing Death (line 1)
Donne personifies death in his poem, capitalizing the word and giving it the human trait of pride.
By telling death not to be proud, he implies death does not have the ability to feel proud.
?Apostrophe
Addressing Death (line 1)
Donne addresses someone (death) intangible in this poem.
?Enjambment
The running over of the sense and grammatical structure from one verse line or couplet to the next without a punctuated pause Lines 1-2
All these poetic elements’ function in this poem is emphasizing the theme of man’s superiority over death
The poem implies an unspoken fear that death can still pack a wallop — only good and faithful Christians will enjoy eternal life, while everyone else will spend eternity suffering the pains of hell, a fate that Christians believe to be much worse than death.
A comma creates a pause in the sentence
How is the poet trying to define death in this sonnet?
A small pause in our existence
wrote a complex, highly intellectual verse filled with intricate and far-fetched metaphors.
His works are notable for their realistic and sensual style and include sonnets, love poetry, religious poems, Latin translations, epigrams, elegies, songs, satires and sermons. His poetry is noted for its vibrancy of language and inventiveness of metaphor, especially as compared to that of his contemporaries.
John Donne's masculine, ingenious style is characterized by abrupt openings, paradoxes, dislo cations, argumentative structure, and "conceits” images which yoke things seemingly unlike. These features in combination with his frequent dramatic or everyday speech rhythms, his tense syntax, and his tough eloquence were both a reaction against the smoothness of conventional Elizabethan poetry and an adaptation into English of European baroque and mannerist techniques.
?Rebellion against the conventional imagery of the Elizabethan lyric.
?Poems are intellectually complex
?Irregular rhythms, stanzas
?Colloquial, condensed language, give and take of actual speech
?Use of metaphysical conceit: ingenious, strained; links images from different contexts;
intellectual; subtle argument
Samuel Johnson: “…a combination of dissimilar images or discovery of occult resem blances in things apparently unlike. The most heterogeneous ideas are yoked by violence together. Nature and art are ransacked for illustrations, comparisons and allusions…”.
John Donne's poem deals with the subject of death, commonly used in various literary works. The speaker expresses his view that death is not Something to be feared, as it oftentimes is, and has been, since the beginning of time. He then goes on to explain the basis for his argument. He points out the weaknesses of death and, with a triumphant and confident tone, declares his victory over it by means of his lack of respect and fear for its implications. Donne belittles death by commenting on its strong dependence on humanity. He goes on to describe it as a mere transition, which does not serve as an end, but instead, a new awakening to an eternal afterlife.
?Some critics argue that Donne's speaker is trying to convince himself that death is not
to be feared, and failing dismally;
?The poems’ various arguments do not a t all address the speaker's basic fears. E.g., he
argues on flimsy evidence that death must be better than sleep (5-6), then that sleep is better than death (11-12). The last 4 words of the poem, which should crown the argument, actually undermine it: if death is nothing to be afraid of, the speaker can hardly use it as a threat.
?John Carey notes, "He stamps his foot with fine dramatic conclusiveness, and plummets
straight through a trapdoor. It spoils the act, but improves the poem, for it shows how little its reasoning have impinged on the speaker's basic fears.“
?Carey's insight into this poem is generalized by R.T Jones: it is frequently claimed that
Donne's poetry shows a complete union of thought and feeling, but Jones argues that what we usually get is the exact opposite, a sense of conflict or tension between what the heart wants to be true or fears to be true and what the mind knows or can argue; a sense of the poet always trying to convince himself of something. We noted this possibility in A Valediction: Forbidding Mourning.
?But we would not be thinking in terms of terror at all if we had taken seriously the
earlier arguments, e.g., "from rest and sleep"- we don't take this seriously because we do not really accept that the relation between death and sleep is in all important respects the same as the relation between a picture and the thing depicted; we cannot really believe that if a picture gives us pleasure the thing it depicts.
Holy Sonnet 10
--Death, to be not proud
The poem is addressed to physical death which poet thinks is not frightening. And then the poem explains why death is not afraid worthy. Within those words there are several themes.
From line one to line four, poet presents his different attitude towards death and shows his courage. Death is mighty and dreadful, and can kill people freely to some people, but poet overthrow the
impression. Poet tells death not to proud, and he even calls death a poor death. The so-called mighty death thinks he has the power to kill people, but actually he does not. But how could death be death without the power of killing. Poet quotes the definition of death in the Bible. The Bible describes death as separation: physical death is the separation of the soul from the body, and spiritual death is the separation of the soul from God. The death in the poem is physical death. Death can not kill people, because death can not destroy the spiritual life.
From line five to line eight, poet compares the death to rest and sleep, and presents the death of best men. Rest and sleep brings pleasure to people, but death can bring more pleasure than rest and sleep. So, there is no reason for people to afraid of death. After the best men followed with death, their physical bodies get pleasant rest and their spiritual life just begin.
From line nine to line twelve, poet introduces the methods that death uses to kill people physically. Death only is a hatchet man for fate, chance, kings, and separate men. Fate is thought to control everything happens to people, including when should one dies. Chance is the opposite of fate. Chance is luck, the possibility of things that will happen to someone. Kings are from different perspective. Kings are real power in human world, but they can also have the power to decide one’s life. Despe rate men have no power to control their fates; they have no chance or power. However, desperate men can make a suicide choice. They have the rights to control their own life. Poison, war, sickness dwell, poppy and charms are the methods death uses to kill people.
In the line five and six, poet compares death to rest and sleep. In the line thirteen, “the short sleep past” means the physical death past; “we wake eternally” means our spiritual life just begins. During this piece of work, John Donne had suffered a major illness during his eighth year as an Anglican minister that had brought him close to the grasp of death. The last line was an announcement to show poet’s determination and courage.
There are three themes within the fourteen lines: courage, death and wish.
Courage is the obvious theme in the sonnet. Throughout the entire poem, poet never drops his guard. Call death a poor death; compare death with rest and sleep; list the methods death uses to kill physical life are the expressions of courage against death. Poet belittles the power of death to show others that he is brave, and he has the courage to fight against it.
Death always can be a topic for poem. Western people treat death in a religion way. Death has its religion meanings in west. In Christian world, death has two aspects: physical death and spiritual death. In poet’s mind the physical death can only take body away, and the spiritual life will get eternity. According to poet, death is working for fate, chance, kings and desperate men, and it has many ways to kill people physically. But when someone gets strong enough, no one can bring death to him or her.
The last line of the poem shows the poet’s determination of living. He believes death is dead in spiritual world. The sickness may take po et’s physical life away, but his spirit will never lose. The wish in the poem is to defeat death and find the eternal spirit. Eternal spirit is about faith. The faith contains courage and wisdom.
This poem is an announcement from poet to show that he has the determination to fight against death by expressing his own attitude which exposes a truth that death has no need to be afraid.
The speaker of the poem opens with a question that is addressed to the beloved, "Shall I compare thee to a summer's day?" This question is comparing her to the summer time of the year. It is during this time when the flowers are blooming, trees are full of leaves, the weather is warm, and it is generally thought of as an enjoyable time during the year. The following eleven lines in the poem are also dedicated to similar comparisons between the beloved and summer days. In lines 2 and 3, the speaker explains what mainly separates the young woman from the summer's day: she is "more lovely and more temperate." (Line 2) Summer's days tend toward extremes: they are sometimes shaken by "rough winds" (line3) which happens and is not always as welcoming as the woman. However in line 4, the speaker gives the feeling again that the summer months are often to short by saying, "And summer抯lease hath too short a date." In the summer days, the sun, "the eye of heaven" (line 5), often shines "too hot," or too dim, "his gold complexion dimmed" (line 6), that is there are many hot days during the summer but soon the sun begins to set earlier at night because autumn is approaching. Summer is moving along too quickly for the speaker, its time here needs to be longer, and it also means that the chilling of autumn is coming upon us because the flowers will soon be withering, as "every fair from fair sometime declines." (Line 7) The final portion of the sonnet tells how the beloved differs from the summer in various respects. Her beauty will be one that lasts forever, "Thy eternal summer shall not fade." (Line 9), and never end or die. In the couplet at the bottom, the speaker explains how that the beloved's beauty will accomplish this everlasting life unlike a summer. And it is because her beauty is kept alive in this poem, which will last forever. It will live "as long as men can breathe or eyes can see." (Line 13)On the surface, the poem is on the surface simply a statement of praise about the beauty of the beloved woman and perhaps summer to the speaker is sometimes too unpleasant with the extremes of windiness and heat that go along with it. However, the beloved in the poem is always mild and temperate by her nature and nothing at all like the summer. It is incidentally brought to life as being described as the "eye of heaven" with its "gold complexion". The imagery throughout the sonnet is simple and attainable to the reader, which is a key factor in understanding the poem. Then the speaker begins to describe the summer again with the "darling buds of May" giving way to the " summer’s lease", springtime moving into the warmth of the summer. The speaker then starts to promise to talk about this beloved, that is so great and awing that she is to live forever in this sonnet. The beloved is so great that the speaker will even go as far as to say that, "So long as men breathe, or eyes can see," the woman will live. The language is almost too simple when comparing it to the rest of Shakespeare’s sonnets; it is not heavy with alliteration or verse, and nearly every line is its own self-contained clause, almost every line ends with some punctuation that effects a pause. But it is this that makes Sonnet18 stand out for the rest in the book. It is much more attainable to understand and it allows for the reader to fully understand how great this beloved truly is because she may live forever in it. An important theme of the sonnet, as it is an important theme throughout much of the poetry in general, is the power of the speaker's poem to defy time and last forever. And so by doing this it is then carrying the beauty of the beloved down to future generations and eventually
初三古诗鉴赏之田园诗鉴赏 一、明确概念 1.所谓的山水诗，是以山水花草虫鱼等自然景观为主要描写对象的诗歌；所谓田园诗是指歌咏田园生活的诗歌，大多以农村的景物和农民、牧人、渔父樵夫等的劳动为题材。 2．代表诗人： A．第一个以田园生活入诗的诗人是东晋的陶渊明。第一个山水诗人是南朝的谢灵运。 B．唐朝时，形成了山水田园诗派，以王维、孟浩然等为代表人物。 山水田园诗属于写景诗的范畴，这类诗歌的主要特点就是“一切景语皆情语”，亦即作者笔下的山水自然景物都融入了作者的主观情愫，或者借景抒情，或者情景交融。 二、常见意象与意境： 体味诗歌的意境：要能把握诗中描写了什么样的景物，什么样的生活画面；画面组合所表现的情境氛围；运用了什么手法；表达了什么情感。 1．①炊烟、桑麻、桑榆、桃李、麦苗、豆苗、菊花、鸡、犬、禽雀、眠蚕…… ②意境特点：恬淡宁谧、清新优美、宁静和谐、明丽绚烂、富有生活气息。 ③表现对闲适恬淡的山水田园生活的热爱及悠闲自在、轻松愉悦的心情。 2. ①野径、古木、荆扉、柴门、空林、空山、鸾鹤、孤云、禅房、古寺、暮钟、五柳、接舆、伯夷、叔齐、林叟、幽人、樵夫、寺僧、道人…… ②意境特点：远离尘俗，清幽静谧、淡雅清幽、豁达、淡泊闲适、清冷荒僻。 ③表达希望归隐山林、超然世外、宁静淡泊或自甘寂寞的情怀。 3.①菊花。 菊花一直受到文人墨客的青睐，有人称赞它坚强的品格，有人欣赏它清高的气质。东晋田园诗人陶渊明，写了很多咏菊诗，将菊花素雅、淡泊的形象与自己不同流俗的志趣十分自然地联系在一起，如“采菊东篱下，悠然见南山”。宋人范成大《重阳后菊花二首》中“寂寞东篱湿露华，依前金靥照泥沙”等诗句，都借菊花来寄寓诗人的精神品质。 2.竹 亭亭玉立，挺拔多姿，以其“遭霜雪而不凋，历四时而常茂”的品格，赢得古今诗人的喜爱和称颂。苏轼的《於潜僧绿筠轩》有咏竹名句：“宁可食无肉，不可居无竹。无肉令人瘦，无竹使人俗。人瘦尚可肥，士俗不可医。”将竹视为名士风度的最高标识。郑板桥一生咏竹画竹，留下了很多咏竹佳句，如：“咬定青山不放松，立根原在破岩中。千磨万击还坚劲，任尔东西南北风。”赞美了立于岩石之中的翠竹坚定顽强、不屈不挠的风骨和不畏逆境、蒸蒸日上的禀性。3.五柳 陶渊明《五柳先生传》载：宅边有五柳树，因以号为焉。后来“五柳”就成了隐者的代称。如王维的《辋川闲居赠裴秀才迪》：“寒山转苍翠，秋水日潺湲。倚杖柴门外，临风听暮蝉。渡头余落日，墟里上孤烟。负值接舆醉，狂歌五柳前。” 4.东篱 陶渊明《饮酒》：“采菊东篱下，悠然见南山。”后来多用“东篱”表现辞官归隐后的田园生活或娴雅的情致。如李清照《醉花阴》：“东篱把酒黄昏后，有暗香盈袖。” 5.三径 陶渊明《归去来兮辞》中有“三径就荒，松菊犹存”的句子，后来“三径”就用来指代隐士居住的地方。如白居易的《欲与元八卜邻先有是赠》：“明月好同三径夜，绿杨宜作两家春。” 三、表达的思想情感 主要情感：热爱自然向往自由厌恶官场憎恶黑暗渴望归隐闲适淡泊悠然自得 1.表达对大自然的喜爱。（描绘山川美景，表达对壮丽山河的热爱。） 李白《望庐山瀑布》 日照香炉生紫烟，遥看瀑布挂前川。 飞流直下三千尺，疑是银河落九天。 2.表达对官场仕途的厌倦，对现实的不满甚至愤怒。（厌弃官场，归隐田园，表达对黑暗现实的不满，抒发自己决不同流合污的高洁品格，或怀才不遇的苦闷。） ①陶渊明《归园田居》 ②王维《山居秋暝》 空山新雨后，天气晚来秋。明月松间照，清泉石上流。 竹喧归浣女，莲动下渔舟。随意春芳歇，王孙自可留。 写出了清新、幽静、恬淡、优美的山中秋季的黄昏美景。 全诗动静结合，相辅相成，相得益彰。月照松林是静态，清泉流溢是动态。前四句写秋山晚景之幽静，五六句写浣女渔舟之喧哗。诗之四联分别写感觉、视觉、听觉、感受，因象得趣，因景生情。 于诗情画意之中寄托着诗人高洁的情怀和对理想境界的追求。表现了诗人寄情山水田园，对隐居生活怡然自得的满足心情。 虽然春光已逝，但秋景更佳，愿意留下来。王孙指诗人自己，其喜归自然，厌恶宦海之情溢于言表。 ①常出现的景物有：野径、古木、荆扉、柴门、空林、空山、鸾鹤（仙灵之鸟，超凡脱俗）、孤云（孤高傲世）、禅房、古寺、暮钟 ②常出现的人物有：五柳、接舆、伯夷、叔齐、寺僧、道人、林叟、樵夫、幽人 ③这些景物和人物的共性特点：远离尘俗，清幽静谧、清冷荒僻（这与官场的明争暗斗形成对比，这些景物组合在一起，为诗人营造出一片清幽静僻，远离尘俗的天地，与诗人超然世外、宁静淡泊或自甘寂寞的情怀是和谐统一的） 3.表达对归隐生活、闲适恬淡的田园生活的喜爱、向往。（向往自由、宁静的田园生活，抒发闲适淡泊、悠然自得的心情。） ①《过故人庄》（孟浩然） 4.对生活、人生哲理的感悟,禅意的寄托 ①《题西林壁》(苏轼) 横看成岭侧成峰，远近高低各不同。 不识庐山真面目，只缘身在此山中。 ▲后两句即景说理，谈游山的体会（心中所想）。为什么不能辨认庐山的真实面目呢？因为身在庐山之中，视野为庐山的峰峦所局限，看到的只是庐山的一峰一岭一丘一壑，局部而已，这必然带有片面性。这两句诗有着丰富的内涵，它启迪人们认识为人处事的一个哲理——由于人们
翻译专业本科人才培养方案 一、培养目标 立足湖南，面向全国，将翻译专业与英语专业、翻译专业硕士有机结合，坚持翻译理论与技巧教学与实践应用并重，培养面向全球一体化、适应中国国情与区域人才市场需要的“基础厚，口径宽，能力强，素质高”的应用型翻译专门人才。 二、专业特色及实现途径 专业特色： 英语翻译专业本着“厚基础、宽口径、强能力、高素质”的培养原则，将通识教育与专业教育相结合，在“通识”中突出“专才”，打造真正适合社会的高级英语人才。本专业学生除受到基础语言技能训练外，系统地学习口译与笔译的技巧，掌握林业、工程机械、经贸等工程领域翻译的基本技巧，掌握基本的翻译理论知识；同时，学生进一步学习汉语文学知识，提高汉语应用能力；广泛了解中国文化与英语国家的文化，从而获得作为职业译员的基本素养，工作能力和研究能力。 实现途径： （1）科学合理、与时俱进的课程体系； （2）英汉双语优良师资； （3）依托我院多年来积累的高水平实践、实习基地，多年来翻译口译大赛的承办及参赛经验以及系统完善的口笔译实训、实习经验， 保证学生翻译实践技能的培养。 （4）依托我校林业优势，借我校工程机械专业优秀师资之力，为培养“专才”铺路。 三、培养要求及保障措施 培养要求：翻译专业本科学生毕业时应达到以下知识、能力和素质要求。 （1）知识要求 通识知识：翻译专业本着“厚基础、宽口径、强能力、高素质”的培养原则，将通识教育与专业教育相结合，在“通识”中突出“专才”，打造真正适合社会的高级英语人才。学生除专业技能外，将进一步学习汉语文学知识，提高汉语应用能力；广泛了解中国文化与英语国家的文化，从而获得作为职业
莎士比亚十四行诗第十八首赏析 摘要：莎士比亚是英国文学史上泰斗级人物。他创作的的154首十四行一向为时人推崇。十四行诗达到了登峰造极的程度，成为英诗史上璀璨的明珠。这理所要赏析的是莎翁十四行诗的第十八首，其热烈的情怀，精致的措辞和美妙的比喻，，不知令多少学者和诗人叹服，赏析文字者莫不称颂其妙。 关键词：莎士比亚十四行诗第18首 诗人一开头就把他的爱友比作美好的“夏天”，其中“夏天”一词颇有争论，很多学者认为应该翻译成春天，但以我个人的观点，还是应该译成夏天。因为英国的夏天相当于我国的春天或春末夏初，这是一年中最美好的季节，风和日暖，枝头绿叶冒新芽，百花含苞待开放，大地充满一派生机活力，迷人可爱。开篇第一句便直入主题，用一问一答得方式毫不含蓄的点名她的美。虽然夏天如此美丽，但仍然不及她之美。作者意不在提出疑问，而是通过疑问句，引出第二句肯定的回答，恰如其分地达到赞赏的目的，诗人如此煞费，说明她的美丽不仅令他赞赏，而且还令他崇敬。这比开篇便用一陈述句更有说服力。 接着第3456句，诗人进一步解释为什么“你比它可爱也比它温婉”，那是因为“狂风”会把“五月的嫩芽摧残”，“夏天的期限”太过于短暂，阳光过于“强烈”，有时却也会被“遮掩”。这一系列的意象，为我们勾勒出一副副夏景图，引人遐想。其中不难看出，作者对这一副副图景产生的是一种怜惜之情，这时让我们不禁思考，那诗人对她的怜爱，该有多么深沉。 后接着的两句：“世上娇艳之物都会凋零，受机缘或大自然的局限”，为我们阐释这样一个哲理：世界上所有美丽的事物都会有遵循着大自然的规律，随着时间的流逝而消失。这虽为一个众所周知的事实，却令古今多少文人墨客所感叹。 接着，诗人用一个转折，说“你的长夏永远不会消逝，永不会失去迷人的光彩；不会在死神阴影中漂泊”这的用暗喻的手法，将她的美丽比作“长夏”，意为有夏天的美丽，而且比夏天更长，有取夏天之长，补夏天之短的意味。后面接着补充，他的美丽不会时间而失去光泽，永远留存。 “这诗将与你同在，只要人活着，眼睛还能看。这诗将永存，赋予你生命。”到最后，诗人转向写诗歌，说诗歌是永存的。从这里我们不难看出，诗人内心是矛盾的，他大肆笔墨去描写他的美，去高歌他的美是永存的，事实上他只是在欺骗他自己，他深知“世上娇艳之物都会凋零，受机缘或大自然的局限”，当然他的美丽也属于“世上娇艳之物”，可是诗人不愿意承认，他无法说服他自己去接受这个事实，于是他想把他的美丽长存于他的心中，但是每个人都会到死神那里报到，怎么办呢?这时，他知道了，永存的，只有诗歌，他只有将他的美丽写入诗歌，才能永恒。 本诗的主题思想为：爱和美。这首诗以夏天的意象展开了想象，我们的脑海会立即浮现出绿荫的繁茂，娇蕾的艳丽。夏日既表示诗人的友人可爱，让人感到可意，又暗指他的友人正处于年轻、精力旺盛的时期，因为夏天总是充满了生机和活力。万物在春季复苏，夏天旺盛，所以夏天是生命最旺盛的季节，诗歌前六句，诗人歌颂了诗中的主人公“你”作为美的存在，却把“夏天”、“娇蕾”和“烈日”都比下去，因为它们不够“温婉”、“太短暂”、“会被遮暗”，所以“你”的魅力远远胜于夏天。第七和第八两句指出每一种美都会转瞬即逝，禁不住风吹雨打，而第九句到第十二句指出“你”的美将永驻，连死神都望而却步，与时间同长的美才是永恒的美。因为“你”在诗歌中永恒，千百年来天地间只要有诗歌艺术的存在，诗歌和“你”就能够永生。所以“你”的美永不枯凋，这是一种生命的美，艺术的美，永驻人间。 这首诗语言优美，不仅体现在用词的精确上，而且还体现在表达方法的多变上，
《秋兴八首(其一)》赏析 （王达津） 永泰元年（765）杜甫在严武死后即离开成都去渝州，6月到忠州，秋天到云安。大历元年（766）春，移居夔州，秋天寓西阁。《秋兴八首》一组诗都写于此时。这时，“安史之乱虽然结束，但在河北、山东形成了藩镇割据的局面，在剑南、山南、河南、淮南和岭南，甚至京畿之内，也时常发生节度使或军将的叛变”。加之吐蕃入侵，长安游赏之地不仅未得恢复，反而常在吐蕃的威胁之下。“剑南西川也不断受到吐蕃和南诏联军侵犯和威胁”（翦伯赞主编《中国史纲要》）。诗人当时正客居夔州，《秋兴八首》就是在这背景下写的，借以感慨今昔，怀念长安，是很著名的组诗。 这八首组诗，结构严谨，是个有机整体。第一首是统率以下七首的起兴篇章。诗的前四句先写环境，以“玉露”“枫林”“气萧森”“波浪兼天涌”“风云接地阴”点明了时地，既传神地写出了风云变幻，“萧森”骇人，寓有悲壮色彩的巫峡景观，又形象地暗示了安史之乱后藩镇割据、战乱不息的政治形势和社会黑暗，并从中流露出了一股忧国忧民的愁绪。与杜甫的《风疾舟中伏枕书怀》所写的“故国悲寒望，群云惨岁阴。……生涯相汩没，时物自萧森”的意境相类似。这四句，既是写景，又是写事，更是写情，意蕴丰富。如果说前四句是以景写情，那么下面四句便直接写情，直诉诗人之悲愁和对长安之系念了。杜甫曾在夔州两度过秋天。他的《九日》诗：“即今蓬鬓改，但愧菊花开。”又在夔州的《夜》诗中说“南菊再逢人卧病”，都可作为“丛菊”一句的参证，是说在此已见两度菊开，都流了思乡之泪。而所乘之扁舟，加之周围又传来催做“寒衣”的“砧”声，这使漂泊在外的诗人更增加思乡即系念长安的心情。诗人的思归长安之心所以如此殷切，诚然与长期客居在外有关，更是忧国忧民情怀的一种曲折表现，与前四句所写的内容相一致。
山水田园诗赏析 一、明确概念 1.所谓的山水诗，是以山水花草虫鱼等自然景观为主要描写对象的诗歌；所谓田园诗是指歌咏田园生活的诗歌，大多以农村的景物和农民、牧人、渔父樵夫等的劳动为题材。 2．代表诗人： A．第一个以田园生活入诗的诗人是东晋的陶渊明。第一个山水诗人是南朝的谢灵运。 B．唐朝时，形成了山水田园诗派，以王维、孟浩然等为代表人物。 山水田园诗属于写景诗的范畴，这类诗歌的主要特点就是“一切景语皆情语”，亦即作者笔下的山水自然景物都融入了作者的主观情愫，或者借景抒情，或者情景交融。 二、常见意象与意境： 体味诗歌的意境：要能把握诗中描写了什么样的景物，什么样的生活画面；画面组合所表现的情境氛围；运用了什么手法；表达了什么情感。 1．①炊烟、桑麻、桑榆、桃李、麦苗、豆苗、菊花、鸡、犬、禽雀、眠蚕…… ②意境特点：恬淡宁谧、清新优美、宁静和谐、明丽绚烂、富有生活气息。 ③表现对闲适恬淡的山水田园生活的热爱及悠闲自在、轻松愉悦的心情。 2. ①野径、古木、荆扉、柴门、空林、空山、鸾鹤、孤云、禅房、古寺、暮钟、五柳、接舆、伯夷、叔齐、林叟、幽人、樵夫、寺僧、道人…… ②意境特点：远离尘俗，清幽静谧、淡雅清幽、豁达、淡泊闲适、清冷荒僻。 ③表达希望归隐山林、超然世外、宁静淡泊或自甘寂寞的情怀。 3.①菊花。 菊花一直受到文人墨客的青睐，有人称赞它坚强的品格，有人欣赏它清高的气质。东晋田园诗人陶渊明，写了很多咏菊诗，将菊花素雅、淡泊的形象与自己不同流俗的志趣十分自然地联系在一起，如“采菊东篱下，悠然见南山”。宋人范成大《重阳后菊花二首》中“寂寞东篱湿露华，依前金靥照泥沙”等诗句，都借菊花来寄寓诗人的精神品质。 2. 竹。 亭亭玉立，挺拔多姿，以其“遭霜雪而不凋，历四时而常茂”的品格，赢得古今诗人的喜爱和称颂。苏轼的《於潜僧绿筠轩》有咏竹名句：“宁可食无肉，不可居无竹。无肉令人瘦，无竹使人俗。人瘦尚可肥，士俗不可医。”将竹视为名士风度的最高标识。郑板桥一生咏竹画竹，留下了很多咏竹佳句，如：“咬定青山不放松，立根原在破岩中。千磨万击还坚劲，任尔东西南北风。”赞美了立于岩石之中的翠竹坚定顽强、不屈不挠的风骨和不畏逆境、蒸蒸日上的禀性。 3. 五柳。 陶渊明《五柳先生传》载：宅边有五柳树，因以号为焉。后来“五柳”就成了隐者的代称。如王维的《辋川闲居赠裴秀才迪》：“寒山转苍翠，秋水日潺湲。倚杖柴门外，临风听暮蝉。渡头余落日，墟里上孤烟。负值接舆醉，狂歌五柳前。” 4. 东篱。 陶渊明《饮酒》：“采菊东篱下，悠然见南山。”后来多用“东篱”表现辞官归隐后的田园生活或娴雅的情致。如李清照《醉花阴》：“东篱把酒黄昏后，有暗香盈袖。” 5. 三径。 陶渊明《归去来兮辞》中有“三径就荒，松菊犹存”的句子，后来“三径”就用来指代隐士居住的地方。如白居易的《欲与元八卜邻先有是赠》：“明月好同三径夜，绿杨宜作两家春。”
现代诗赏析 她默默地走近 走近，又投出 太息一般的眼光， 她飘过 像梦一般地 像梦一般地凄婉迷茫。 ——戴望舒《雨巷》 循环、跌宕的旋律和复沓、回旋的音节，再加上极具古典氛围的意象，使得《雨巷》这首诗“像梦一般地凄婉迷茫”，意境清新悠远、哀怨又徘徊，充满着难以言说的美感。 戴望舒也因此而获“雨巷诗人”的美誉。 我们仿佛看见，江南的雨巷如在眼前，丁香一样的女郎慢慢地走尽这雨巷，令人销魂令人叹惋。 轻轻地我走了， 正如我轻轻地来； 我轻轻的招手， 作别西天的云彩。 ——徐志摩《再别康桥》 这是徐志摩的代表作，和《雨巷》一样，堪称是新诗史上不朽的杰作。 单看这开头，就充满着诗意。轻轻轻轻轻轻，多么细腻的反复！仿佛正和一位熟睡的姑娘告别！“轻轻的我走了”，为什么不说“我轻轻的走了”？这样一换，诗意立见。 此诗音节之美，不亚于《雨巷》。如果朗读起来，则更具有韵味——由缓到急再到缓，由轻到重再到轻。 蓝天下，为永远的谜迷惑着 是人们二十岁的紧闭的肉体， 一如那泥土做成的鸟的歌， 你们燃烧着却无处归依。 呵，光，影，声，色，都已经赤裸， 痛苦着，等待伸入新的组合。 ——穆旦《春》 穆旦这首诗虽然简短，只有两节，然而却字字珠玑，无可挑剔。当我二十岁读到此诗的时候，恰如醍醐灌顶，豁然开朗。原来二十岁原本就是这样！寂寞、困惑、躁动、痛苦、禁锢、渴求更生，这一切鲜明的体验，在诗中和我的心里竟是如此地吻合。我的心仿佛一下子便轻松起来了。最后那两句，不知道为我念了多少遍！ 金黄的稻束站在 割过的秋天的田里， 我想起无数个疲倦的母亲， 黄昏的路上我看见那皱了的美丽的脸， 收获日的满月在 高耸的树颠上， 暮色里，远山是 围在我们的心边， 没有一个雕像能比这更静默。 ——郑敏《金黄的稻束》 读到这首诗，我总会想起小时候记忆里秋收后黄昏的田野，那里有一条小河流过。 郑敏所塑造的这种静态的、如雕像般的景象让我深深折服，没有对土地、劳作纯朴的爱，哪有这样深刻的创作？母亲、人类的劳作与坚忍、历史一齐汇聚于这静默的意象之中，深刻而悠远。 此诗乃是典雅与质朴最完美的结合。 假如我是一只鸟， 我也应该用嘶哑的喉咙歌唱： 这被暴风雨所打击着的土地， 这永远汹涌着我们的悲愤的河流， 这无止息地吹刮着的激怒的风， 和那来自林间的无比温柔的黎明…… ——然后我死了， 连羽毛也腐烂在上面。 ——艾青《我爱这土地》 这又是一首脍炙人口的佳作。艾青是“土地的歌者”，土地凝聚了他对祖国和大地母亲的深深的爱，也凝聚了对生于斯长于斯的劳动人民的深厚的爱。只有同时具备了非凡的才情和宽广的胸襟之人，方能写出如此美妙的诗歌。这首诗含蓄、精美、深沉，艾青借用一只鸟替自己歌唱……
李政颖13麻醉二班110520130082 When I first read this poem in our class,I feel strange that not only for it’s some grammers I have even seen but also the feeling of the poet can not be touched by me.However when the teacher sounded about this sonnet and played the video that someone declaimed it,I felt something choicest and miraculous that I have not had in my heart. In the first of this poem,it take “you”compare with summer,incredible,I can not image that how a human have a commonality with it.But I am wrong.We know that when the nature is in summer,the world is all around green that everything grow to thrive and luxuriant tree cover the sunshine,it is the best time of the nature life.The green and the colorful,the sun and the shelter make summer so beautiful that it is believed as a marvel.Nevertheless, “you” are “more lovely and more temperate” that “rough wins do shake”the scene, the period of summer is “all too hot a date”and sometime too hot due to the heaven shines.The miraculous marvel can not put the same level with “you”.If you want to write such a sentence you must have a strong imagination. And “every fair from fair sometimes declines”, “by chance or nature’s changing ourse untrimmed”.(That is said the summer’s beauty that can not compare with yours).But “you”can overcome these disadvantages.your “eternal summer shall not fade”and your honor will be everlasting.Your are immortal, “nor shall death brag thou wand’rest in his shade,you are not going to die.You will get ensuring life in the poem while generation people is dying.You are live in the poetry described by the author,you exist in the poet’s heart also in ours though this expressive way,poem.----or you are the spirit of the poetry,you are the soul of human being. With this the poet is able to accomplish what many have done in poetry and that is to give the gift of an eternal life to someone that they believe is special and outshines everyone else around them. Perhaps it is because of a physical beauty that the speaker see, but I believe that it is more because of the internal beauty as seen in line 2,
秋兴八首·其一 玉露凋伤枫树林，巫山巫峡气萧森。 江间波浪兼天涌，塞上风云接地阴。 丛菊两开他日泪，孤舟一系故园心。 寒衣处处催刀尺，白帝城高急暮砧。 注释 1.这是八首中的第一首，写夔州一带的秋景，寄寓诗人自伤漂泊、思念故园的心情。玉露：秋天的霜露，因其白，故以玉喻之。凋伤：使草木凋落衰败。 2.巫山巫峡：即指夔州（今奉节）一带的长江和峡谷。萧森：萧瑟阴森。 3.兼天涌：波浪滔天。 4.塞上：指巫山。接地阴：风云盖地。"接地"又作"匝地"。 5.丛菊两开：杜甫去年秋天在云安，今年秋天在夔州，从离开成都算起，已历两秋，故云"两开"。"开"字双关，一谓菊花开，又言泪眼开。他日：往日，指多年来的艰难岁月。 6.故园，此处当指长安。 7.催刀尺：指赶裁冬衣。"处处催"，见得家家如此。 8.白帝城，即今奉节城，在瞿塘峡上口北岸的山上，与夔门隔岸相对。急暮砧：黄昏时急促的捣衣声。砧：捣衣石。 9.急暮砧：黄昏时急促的捣衣声。砧，捣衣石。 译文 枫树在深秋露水的侵蚀下逐渐凋零、残伤，巫山和巫峡也笼罩在萧瑟阴森的迷雾中。巫峡里面波浪滔天，上空的乌云则像是要压到地面上来似的，天地一片阴沉。花开花落已两载，看着盛开的花，想到两年未曾回家，就不免伤心落泪。小船还系在岸边，虽然我不能东归，飘零在外的我，心却长系故园。又在赶制冬天御寒的衣服了，白帝城上捣制寒衣的砧声一阵紧似一阵。看来又一年过去了，我对故乡的思念也愈加凝重，愈加深沉…… 赏析 秋兴者，遇秋而遣兴也，感秋生情之意。《秋兴八首》是杜甫晚年为逃避战乱而寄居夔州时的代表作品，作于大历元年（公元766年），时诗人56岁。全诗八首蝉联，前呼后应，脉络贯通，组织严密，既是一组完美的组诗，而又各篇各有所侧重。每篇都是可以独立的七言律诗。王船山在《唐诗评选·卷四》中说：“八首如正变七音，旋相为宫而自成一章，或为割裂，则神态尽失矣。” 八首之中，第一首总起，统帅后面七篇。前三首写夔州秋景，感慨不得志的平生，第四首为前后过渡之枢纽，后四首写所思之长安，抒发“处江湖远则忧其君”的情愫。声身居巫峡而心系长安就是这组诗的主要内容和线索。 全诗以“秋”作为统帅，写暮年飘泊、老病交加、羁旅江湖，面对满目萧瑟的秋景而引起的国家兴衰、身世蹉跎的感慨；写长安盛世的回忆，今昔对比所引起的哀伤；写关注国家的命运、目睹国家残破而不能有所为、只能遥忆京华的忧愁抑郁。 全诗于凄清哀怨中，具沉雄博丽的意境。格律精工，词彩华茂，沉郁顿挫，悲壮凄凉意境深宏，读来令人荡气回肠，最典型地表现了杜律的特有风格，有很高的艺术成就。
1、《饮酒?其五》 晋陶渊明 结庐在人境，而无车马喧。 问君何能尔，心远地自偏。 采菊东篱下，悠然见南山。 山气日夕佳，飞鸟相与还。 此中有真意，欲辨已忘言。 注释 （1）结庐：建造住宅，这里指居住的意思。 （2）车马喧：指世俗交往的喧扰。 （3）君：指作者自己。 （4）何能尔：为什么能这样。尔：如此、这样。 （5）悠然：自得的样子。 （6）见：看见（读jiàn），动词。 （7）南山：泛指山峰，一说指庐山。 （8）日夕：傍晚。相与：相交，结伴。 （9）相与还：结伴而归。 译文 居住在人世间，却没有车马的喧嚣。 问我为何能如此，只要心志高远，自然就会觉得所处地方僻静了。 在东篱之下采摘菊花，悠然间，那远处的南山映入眼帘。 山中的气息与傍晚的景色十分好，有飞鸟，结着伴儿归来。 这里面蕴含着人生的真正意义，想要辨识，却不知怎样表达。 赏析 本诗是陶渊明组诗《饮酒》二十首中的第五首。诗的意象构成中景与意会，全在一偶然无心上。‘采菊’二句所表达的都是偶然之兴味，东篱有菊，偶然采之；而南山之见，亦是偶尔凑趣；山且无意而见，菊岂有意而采？山中飞鸟，为日夕而归；但其归也，适值吾见南山之时，此亦偶凑之趣也。这其中的“真意”，乃千圣不传之秘，即使道书千卷，佛经万页，也不能道尽其中奥妙，所以只好“欲辨已忘言”不了了之。这种偶然的情趣，偶然无心的情与景会，正是诗人生命自我敞亮之时其空明无碍的本真之境的无意识投射。大隐隐于市，真正宁静的心境，不是自然造就的，而是你自己的心境的外化。 千古名句：“采菊东篱下，悠然见南山”，表达了诗人悠然自得、寄情山水的情怀。终南别业 中岁颇好道，晚家南山陲。 兴来每独往，胜事空自知。 行到水穷处，坐看云起时。 偶然值林叟，谈笑无还期。 注解 １、胜事：快意的事。
浅析翻译人才培养的社会需求导向 【关键词】社会需求；双语转换；培养目标；教学模式 【摘要】从分析我国翻译事业得现状动身,提出了翻译人才培养应以社会需求为导向得观点,认为翻译工作得特别性决定了翻译人才培养模式得特别性,而传统外语专业教学模式不适合于翻译人才得培养. 近年来,我国得翻译学科建设取得了长足得进展,翻译院系和翻译研究机构在一些高校相继建立.2006年春,教育部批准在部分高校(复旦大学、广州外语外贸大学和河北师范大学)试点设立本科翻译专业.2007年1月,国务院学位委员会批准设立“翻译硕士专业学位”.翻译学科体系得健全与进展,不仅是翻译事业进展得需要,也是我国改革开放政策不断深化,经济、科学与文化事业蓬勃进展得需要. 1翻译人才培养应以社会需求为导向 人才培养要习惯社会与经济进展得需求.任何一个新专业得设置,都必须以社会需求为导向,凸显“应用”特色.也确实是讲,社会需要什么人才,学校就培养什么人才.《翻译硕士专业学位设置方案》把培养目标定位在“德、智、体全面进展、能习惯全球经济一体化及提高国家国际竞争力得需要、习惯国家经济、文化、社会建设需要得高层次、应用型、专业性口笔译人才”,正是秉承了“以社会需求为导向”得理念,将人才培养与社会需求紧密结合起来.wWwcOm 翻译历来是国际交流与交往得重要桥梁和纽带.改革开放以来,我国在政治、经济、文化和科技等各个领域得对外交流与合作日益频繁,各种国际会议日益增多,国外先进得科学技术不断涌人,迫切需要将其转化为我们自己得语言去了解、汲取和掌握.另一方面,随着我国国际地位得提高,世界各地不断掀起“ 翻译工作得特别性要求翻译专业课程设置必须理论与实践相结合,学生不仅要学习翻译理论与技巧,还要在理论指导下进行翻译实践.然而,目前我国翻译方向硕士生得培养却存在着“重理论、轻实践”得咨询题,其培养目标为高校教学人员和科研人员,培养模式偏重于学术性,对翻译得专业性和应用性则不够重视.在人学考试、培养目标、课程设置、教学安排和学位论文写作等方面,基本上按照学术型人才培养模式进行得.忽视翻译操作技能得培养,就会导致翻译实践能力偏低,不利于高层次、应用型、专业性翻译人才得培养.某大学一位教师告诉笔者,他们学校有资料翻译任务,想请新近聘用得一位翻译方向硕士毕业生承担一部分,没想到这位毕业生难道拒绝参与,讲自己是搞翻译理论研究得,不擅长翻译实践.翻译理论研究对翻译学科建设无疑起了重要得推动作用,翻译理论关于翻译实践得指导作用也是不容忽视得,但仅仅明白得理论而可不能实践,如此得毕业生就无法满足社会对翻译实践人才得需求. 由于我校去年新上了翻译方向硕士点,我曾利用参加国内翻译学术会议得机会,向一些知名外语院校得教师询咨询翻译方向硕士研究生是否应开设翻译实践课,得到得回答大多是否定得.我咨询他们,学生得操作能力差该如何办?他们告诉我,用翻译项目来弥补.翻译项目实践诚然是必要得,但翻译项目并非人人都能得到,并非总是能够得到,没有项目时该如何办?笔者认为,必须为翻译方向硕士生开设一定数量得翻译实践课,以确保他们有足够多得实践机会.就我所知,北京外国语大学对学生翻译实践能力得培养比较重视.2001年,我在北外英语学院
山水田园诗鉴赏训练 古典诗文 2010-01-20 0435 5d56b7b40100gd0g 山水田园诗鉴赏训练 所谓的山水诗，是以山水等自然景观为主要描写对象的诗歌；所谓田园诗是指歌咏田园生活的诗歌，大多以农村的景物和农民、牧人、渔父等的劳动为题材。中国山水田园诗渊源流长，诗人们以自然山水或农村自然景物、田园生活为吟咏对象，把细腻的笔触投向静谧的山林，悠闲的田野，创造出一种田园牧歌式的生活，借以表达对现实的不满，对宁静平和生活的向往。山水田园诗属于写景诗的范畴，这类诗歌的主要特点就是“一切景语皆情语”，亦即笔下的山水自然景物都融入了的主观情愫，或者借景抒情，或者情景交融。 陶渊明是田园诗的开山，南朝的谢灵运是山水诗的鼻祖。唐代形成了山水田园诗派，主要有王维、孟浩然、储光羲、常建等。到了盛唐时代，我国山水田园诗进入了繁荣时期。盛唐山水田园诗派的主要成就有三 一是将山水与田园二者结合得更紧密了。二是形神兼备，物我契合。三是具有更深厚的思想内涵，寄托了高尚情操和身世之感。盛唐诗人继承了前代山水田园诗人的成就而又有新的发展，其笔下景物不仅具化工肖物之妙，又能以清新自然的语言传田园之趣味、山水之精神，在山川风物中融入诗人的感情，即景会心，浑然天成。 山水田园诗派赢得了古代文人的普遍共鸣，虽然王维、孟浩然等代表人物没有李杜那样的盛誉，但在精神上可能更接近于传统的文人。从严羽《沧浪诗话》看，虽然他标举李、杜，但实际上倾向于王、孟。李白的豪放飘逸无人能及，因此虽然在诗坛地位颇高，但在后世却很寂寥，实在是座不可攀登不可模拟的高峰。相对于李白，杜甫可以说是另外一种情形，同为诗歌的巅峰，杜甫却成为后世师法的楷模，无数追随者争相模仿，成就了一批大诗人，也造就了一批只知道模拟甚至剽窃的庸人。无论怎么样，李杜在后人的眼里，地位都是那么高高在上的。而王孟不同，同作为山水田园诗派的代表人物，他们的诗歌以恬淡清幽的意境和平和近人的风格吸引着一代一代的文人。
卞之琳（1910—2000），祖籍江苏溧水，生于江苏海门汤家镇。 近代诗人、学者。曾任北京大学西语系教授（1949—1952），中社科院文学所研究员（二级）享受终身制待遇；曾任国务院学位委员会第一、二届外国文学评议组成员；中国莎士比亚研究会副会长；历任中国作家协会理事，现任顾问；曾作客英国牛津（1947—1949）。抗日战争初年曾访问延安从事临时性教学工作、并访问太行山区前方、随军；回西南大后方后在昆明西南联大，任讲师，副教授，定级教授，1946复员至天津南开大学任职一年。 卞之琳生平 14岁第一次买了一本冰心的诗集《繁星》，从此对新诗发生兴趣。 1929年毕业于上海浦东中学，考入北京大学英文系。 1930年开始写诗，此后不断发表新诗和翻译文章。 1933年出版诗集《三秋草》。 1935年出版《鱼目集》。 1936年与李广田、何其芳合出《汉园集》，因此三人又被合称为汉园三诗人。 以后，卞之琳担任了北京大学西语系教授、中国社会科学院文学所研究员、中国莎士比亚研究会副会长、中国作家协会理事等职务，是莎士比亚和英诗翻译名家。诗作讲究音节的整饬，追求文字的奇巧，表现出当时青年知识份子对现实的不满与思考。 抗日战争时期，卞之琳先后在四川大学、西南联合大学任教。 1938—1939年去延安和太行山区抗日民主根据地访问，并一度任教于鲁迅艺术文学院。此行促成他创作诗集《慰劳信集》与报告文学集《第七七二团在太行山一带》，作品歌颂了抗日战士和群众，记叙了抗日根据地部队的生活。 1940年在昆明西南联大任教。 1942年《十年诗草》出版。 1946年到南开大学任教。次年应英国文化委员会邀请，赴牛津从事研究。 1947年赴英国牛津大学做研究员。 1949年回到北京，先后任职于北京大学、北大文学研究所、中国社会科学院外文所等机构，主要从事外国文学的研究、评论和翻译。 1951年出版诗集《翻一个浪头》。 1979年出版自选诗集《雕虫纪历1930～1958》。 1949年起，任北京大学西语系教授， 1953年任中国社会科学院文学研究所研究员。 1964年后为中国社会科学院外国文学研究所研究员。 长期从事W.莎士比亚等外国作家作品的翻译、研究，著译有《莎士比亚悲剧论痕》、《英国诗选》等。此外还出版诗论集《人与诗：忆旧说新》。 他是莎士比亚专家，但上世纪六十年代初他却写了一部很有分量的研究德国戏剧家布莱希特的著作---《布莱希特印象记》； 他是诗人，但六十年代初他投寄给《北京晚报》的却是杂文《漏室铭》。这篇分两天登完的文章，讲述他遭遇的居室漏雨之苦，行文诙谐，怨而不怒。《北京晚报》是当时北京唯一的一家晚报，发行量极大，卞先生一时间也因此在北京老百姓中间获得了知名度。一次到医院看病，医生见到病历上的名字，就问："您就是写《漏室铭》的吧？"卞先生哭笑不得。 卞先生很方正、耿直，但说话爱绕弯子，有人因此觉得他说话啰嗦，但牛汉先生说："卞先生即使啰嗦也啰嗦得可爱。"这是因为卞先生这个人可爱。照我说，"绕弯子"是卞先生的一个独特的思维方式。 他的文章，如上边提到的《布莱希特印象记》、《漏室铭》，都被他"绕弯子"绕出了深刻的精