女性

In reality, the female image, by means of the mass media, always appears before the people ahead of the realistic female, and it is the antecedency of image that enables the female image to replace successfully the female in reality, to win the more superior status than the female in reality and to possess the function of normalization, summon and guidance.

在实际生活中，女性形象借助各种大众传媒常比实际的女性先期地到达人们面前，正是形象的这种先行性，使得女性形象成功地置换了作为现实存在的女性本身，赢得了比实际的女性更为优越的地位，并具有了规范、召唤与引领的作用。

What's more, the dissertation also analyses women audience and woman consumption groups. Psychologically and consumptively women's consuming sense, behavior, trends and advertising strategies aimed on women are all analyzed to point out the specialty of female image-building made by female advertisers.

再次，本文分析广告外的女性受众和女性消费群体，从心理学和消费学角度分析女性的消费心理、消费行为和消费趋势，以及针对女性的广告策略，特别指出女性广告人的女性形象塑造的特点。

The first part is Introduction: research overview for "feminine consciousness" of The Book of Songs; Chapter 1: See "feminine consciousness" of The Book of Songs from the content of the text. Chapter 1 is divided into five minor points of conducts. Section 1: The life makes open hypostatically- free equal consciousness; Section 2: The desire of the soul integrity - love consciousness; Section 3: The realistic expectation of the marriage mode- the consciousness of hoping to get married; Section 4: The morals of the ethical relations marriage pursue- the good wife consciousness; Section 5: The instinct of the life value assurance- the consciousness of growing. Chapter 2: See "feminine consciousness" of The Book of Songs from the art appearance characteristic. Chapter 2 is divided into two minor points of conducts, section 1: With the females eye view thing: Female taste of the idea choice; Section 2: With the female's a feeling of heart: Female thinking mode of the woman keeps in well mind ". Chapter 3: The social source of the "feminine

论文主要分为四部分，即绪论：《诗经》女性意识研究综述；第一章：从文本内容看《诗经》的女性意识，分为五小节，第一节：生命本质的张扬——自由平等意识；第二节：性灵完整的渴望——爱情意识；第三节：婚姻模式的现实期待——盼嫁意识；第四节：人伦婚姻的道德追求——贤妻意识；第五节：人生价值的本能确定——生育意识；第二章：从艺术形态特征看《诗经》的女性意识，分为两小节，第一节：意象选择的女性眼光；第二节：&女子善怀&的思维模式；第三章：《诗经》女性意识产生的社会根源，分为四小节，第一节：原始群婚风俗的残余；第二节：礼制初成时期女性的相对自由；第三节：尊男卑女的社会文化制度；第四节：战争徭役带来的男女失衡。

In the Plain ,Wu Manling ' s female consciousness is submerged in the political ideology,while San Ya and Kong Suzhen ' s female consciousness are hidden in class awareness. Wan Yi in Narrating keeps her female awareness in national consciousness,Yu Mi, In Yumi, has her sororal sense in the form of power awareness. In Qingyi, Xiu Yanqiu ' s female awareness appears in the sense of fatalism. Female conscousness in most of his novels seem to become a collective conscious.

平原》中吴曼玲的女性意识淹没于政治意识，三丫、孔素珍女性意识淹没于阶级意识，《叙事》中婉仪的女性意识淹没于民族意识，《玉米》中的玉米姐妹的女性意识淹没于权力意识，《青衣》中筱燕秋的女性意识淹没于宿命意识，其很多小说女性意识似乎成为一种集体无意识。

If a writer is attributes to "female writers", she/he might easily be regarded as one who disfavors or discontents with the women character in nature; the terms of "female literature" or "female writers" to some extent implicates pejorative meaning.

作为女性作家，很容易就被认定放弃&内在&的女性特质。因此，「女性文学」和「女性作家」的措辞，直觉上就有轻蔑或含糊之意，所以许多优秀的当代女作家极力撇清「女性作家」的称号，避免被贴上「女性文学」的标签。

Therefore,Helene Cixous put up the deconstruction strategy-"Body Writing",with a body language to express the women's all experience of overall resistance to logocenterism.In the 1990s, Chen Ran and Lin Bai,two representative of a group of women writers,and boldly to women has long been accumulated in the body and suppress all taboos in the end of the discourse on the aesthetic.They fully tap the female body revolutionary and let the body writing become an important trend in female literary writing,extended to the beginning of the 21st century now,until it became a kind of fashion writing.Under the consumptive culture erosion,the body writing has exhausted any ideological resistance in female body and eventually became the most tempting symbol of consumption and consumption strategy in consumer society.

埃莱娜·西苏因此提出&身体写作&的解构策略，用一种身体的语言去表达妇女整体的，反抗逻各斯中心主义的全部体验。20世纪90年代，以陈染和林白为代表的一批中国女性作家，大胆地把长久以来积淀在女性躯体上的所有禁忌和压抑终结在了审美的叙事话语上，充分地挖掘了女性躯体的革命性，成为后来者从事女性写作绕不过的经验，同时也让身体写作成为一股女性文学的重要潮流，延续到21世纪初的现在，直至它成为一种写作的时尚，在消费文化的侵蚀下，耗尽了女性躯体所包蕴的任何意识形态反抗性，最终沦为消费社会最具诱惑性的消费符号和消费策略。

Transnational feminist practice aims to address the concerns of women around the world "in the historicized particularity of their relationship to multiple patriarchies as well as to international economic hegemonies"(Grewal and Kaplan, 17) Rather than endorsing a universal or totalistic notion of woman or gender in relation to a monolithic and ahistorical concept of patriarchal hegemony, transnational feminist practice critically examines how women are constructed differently and sometimes in contradiction to men in different patriarchal structures under different historical conditions.

跨国女性主义实践力图在&女性与多样父权制和国际经济霸权所生成的具历史化特性的关系中&（Grewal and Kaplan， 17解决与全世界女性攸关的议题。跨国女性主义实践以批判性的眼光来考察在不同的历史条件与不同的父权体系中，女性如何以与男性不同的甚或相反的方式建构的，而非认可一种与父权制霸权的单一的和无历史的概念相关的，通用的或整体的女性或性别概念。

Therefore, this article main research mentality is, divides into the Shakespeare tragedy in multitudinous feminine image Mary with the Eve two kinds, demonstrated these two kind of females in male power society behavior and the unfortunate bitter experience, thoroughly analyzes them the reason which persecutes, thus discusses obtains, formulates in the male power society under feudal morals and standard, female no matter is wants to the male power society to meet as an equal, or obeys the morals under the shackles actually unfortunate to consider has violated this moral standard, similarly is all difficult to run away the destiny which is punished by the male power society, Thus manifests the male power consciousness to the feminine deterrent strength and the lethality.

笔者认为，只有通过对莎士比亚的4大悲剧作总结和归类，进而得出结论，才能够对莎士比亚的女性观作深入系统的解释，对女性的地位和生存状况加以进1步的阐述和研究。因此，本文的主要研究思路就是将莎士比亚悲剧中的众多女性形象分为圣母型和夏娃型两种，展示这两种女性在男权社会中的行为和不幸遭遇，深入分析她们受迫害的原因，从而探讨得出，在男权社会制定的封建道德和规范之下，女性不论是欲与男权社会分庭抗礼，还是顺从于这种规范之下却不幸被认为违背了这1道德规范的，都同样难逃被男权社会惩罚的命运，从而体现出男权意识对女性的威慑力和杀伤力。

The eco-feminism redefines and illustrates the literary creation which possesses the quality of eco-feminism through literary creation, thus widens the perspective of literary criticism and the confines of women's literary creation, and rescans and criticizes the whole human culture on this basis.Since the 1990s, there have been considerable works with some obvious features of the eco-feminism in the female literature of Guangxi.

生态女性主义通过文学批评对具有生态女性主义特质的文学创作进行重新理解与阐释、拓宽文学批评的视野、扩展女性文学创作的边界，并将在此基础上对整个人类文化进行重新审视和批判。20世纪90年代以来，广西女性文学已经出现了一批具有明显的生态女性主义色彩的作品，这些作品都在一定程度上印证了生态女性主义所倡导的文学创作思想。

For example, Cesare Lombroso believed that women were more likely than men to be atavists and that "even the female criminal is monotonous and uniform compared with her male companion, just as in general woman is inferior to man." By the same token, victimological theories advocate that the female victims are precipitate in the scenario of crime.

譬如，龙布罗梭即指出：女性比男性退化，较不成熟、较不具感知性，亦较愚昧，纵使一般而言，女性较男性不具犯罪性，但是女性犯罪者是一群缺乏女性特质的人，女性犯罪人是一种低劣的生物，犯了罪的女性，有较类似於男性的外表、感情和气概。

I didn't watch TV last night, because it .

昨晚我没有看电视，因为电视机坏了。

Since this year, in a lot of villages of Beijing, TV of elevator liquid crystal was removed.

今年以来，在北京的很多小区里，电梯液晶电视被撤了下来。