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From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从&五四&到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族&血性&的传承方面。

Recalling this experience, he stated,"visiting trumpet shell gorge for me is not only a magnificent tour of life, but also a experience of soul cleansing…… Whenever the Gong-ga snow mountain appears in my dream, I would arise spontaneously endless joy, and I would make a consider quietly and serenely what's the meaning of life……" Therefore, we can conclude that the plateau which is thousands miles away is the origin of Li-lei's poetic abstract works which produced in the survival space of Shanghai metropolis.

他在回忆那段经历时说：&游海螺沟对我来说不仅是一次生命的壮游，更是一次灵魂的涤荡……每当贡嘎山那雪白的影子从我梦里浮现时，我都会油然而生出无限的喜悦，在静谧与安详中思考：生从何处来，死往何处去……&也许由此能够理解，在上海都市生存空间中之所以能诞生李磊那些充满诗性的抽象艺术作品，原来其源头是在遥远的千里之外的高原之上。

First of all, Chinese unique geographical surroundings result in cultivation civilization, in which people's living and production were utterly influenced or even controlled by sun and such disasters as floods and droughts caused by sun made our ancestors much more dread and hate the moon. On the contrary, in the view of our ancestors, moon not only is beneficial to the growth of crops, but brings about brightness, coolness and enjoyment, which in turn makes moon much more popular than sun. As a carrier of national emotion, mythology also contributes to the development of "valuing moon above sun"in that the collective unconscious of hating sun but loving moon reflected in mythologies such as "Hou Yi Shot the suns"and "Chang E's fly to moon"easily finds its expression in the course of selecting poetic images. Philosophically,"masculine"and "feminine"are realized in many aspects of social life, but the trinity of sun, monarchy and father, which is identical with "masculine"dominates the political and ethical field while the trinity of moon, mother and daughter, which represents "feminine", plays a leading part in culture and art. So far as poetry is concerned, the image of moon has an overwhelming superiority. Aesthetically speaking, the moon spirit has been embodied in several ways. Moon is both the origin and the summit of such aesthetic standards as softy, sweetness and clearness, so it is reasonable that the image of moon has been regarded as aesthetic object in poetry much more frequently than the image of sun.

中华民族所处的独特的地理环境孕育出了农耕文明，在农业社会中，太阳对人们的生产生活具有绝对的控制与影响，因日而起的水旱灾害更加深了先民对太阳的畏惧与仇恨；而月亮在先民心中，不仅能促进农作物的生长，而且带来了与太阳相反的皎洁、清凉、闲适，所以月亮比太阳受到更多的欢迎；神话是是民族情感的载体，&后羿射日&与&嫦娥奔月&所映射的恨日爱月的集体无意识，在诗歌意象的选取中自然地流露出来，有助于&重月轻日&现象的形成；哲学上的&阴&&阳&范畴在人们社会生活的多个方面均有体现，但与&阳&直接同一的&日—君—父&三位一体控制了政治、伦理领域；而代表&阴&的&月—母—女&则在文化、艺术领域占据了突出地位，具体到诗歌中，则是月亮意象完全压倒日意象；审美上的月神精神，在月亮意象上得到了多方面的反映，月亮既是阴柔美、恬静美、澄澈美等艺术审美准则的来源，也是其最高体现，月亮意象自然比日意象更多地进入诗歌审美领域，成为审美对象。

As part of the modernist movement, away from the sentimentality and moralizing tone of nineteenth-century Victorian poetry, imagist poets looked to many sources to help them create a new poetic expression.

作为现实主义运动的一部分，意象派诗人摒弃了十九世纪维多利亚诗歌的多愁善感和教化论调，揉合更多的手法建立起一种新诗体。

Being combined with his practice of poetic creation, YuGuang-zhong's modern poetics opposed narrow and monotonous tone in Chinese poetry,his poetics gave up following fashion and fawning on popularity and characterizes openness and tolerance which are different from the classical,romantic an d modernism poetics. Yu Guang-zhong's modern poetics overstepped many fixed models of the new poetry after the May 4th Movement and set up his poetics system.

与诗歌创作实践密切结合的余光中现代诗学，反对狭隘单一，弃绝趋时媚俗，具有开放性、包容性特征；但又不同于古典诗学、浪漫主义诗学和现代主义诗学，并超越&五四&后新诗的多种既定模式，主张生命与&庞大而沉重的现实全部&相碰撞，在时间中燃烧，在&火浴&中蜕变，回到古典而又不同于古典，从而创建&中国化的现代诗&的诗学体系。

His oil paintings and sketching permeated the poetic tone of Chinese Painting. His works are widespread in theme, landscape, flower and birds, walking animals, figures, history and myth are all lifelike and with soul in starting

他的代表作油画《田横五百士》、《徯我后》、中国画《九方皋》、《愚公移山》等巨幅作品，充满了爱国主义情怀和对劳动人民的同情，表现了人民群众坚韧不拔的毅力和威武不屈的精神，表达了对民族危亡的忧愤和对光明解放的向往。

She led a way different from her American predecessors in the aspects that she designed her way of life, her poetic contents, subjects, her thinking tendency, dictional techniques and writing styles, which expose her modernistic characteristics.

在个人生活道路的自我设计上，在诗歌创作的主题内容、思想倾向、语言技巧和写作风格上走出了一条不同于她以前的美国女诗人的道路，表现出了她的现代主义特征。

Grief, desperation and inconsistency were important theme of poetic creation in the end of the Tang Dynasty.

哀伤、绝望、矛盾是唐末诗歌创作中的重要主题。

Sun Birds and Moon Snake are only poetic symbols which embodied life's significance.

而太阳鸟和月亮蛇在画面中只是一种符号，一种体现生命意态的诗性符号。

Years ago, Li-lei was a member of the art movement for Shanghai 'corner of print', and his print series "Sun Birds" and his oil painting series "Moon Snake" short after while have the obvious expressionism style, meanwhile, and the aesthetic core and artistic structure of these works have the affectionately poetic implication.

早在整整20年前，他作为上海&版画角&艺术运动的成员之一，在他创作的《太阳鸟》版画系列，以及在其后不久创作的《月亮蛇》油画系列中，在风格样式上已带有较为明显的表现主义意味，而且其审美内核及意趣营构，也已蕴藉着脉脉含情的诗意。

As she looked at Warrington's manly face, and dark, melancholy eyes, she had settled in her mind that he must have been the victim of an unhappy attachment.

每逢看到沃林顿那刚毅的脸，那乌黑、忧郁的眼睛，她便会相信，他一定作过不幸的爱情的受害者。

Maybe they'll disappear into a pothole.

也许他们将在壶穴里消失