聪明人不缴糊涂税 333个纳税误区精解与操作指导 财务读物 避税读物 会计书 纳税宝典 财税书籍 营改增读物9787550286436 在线下载 pdf mobi 2025 epub 电子版

暂无相关简介，正在全力查找中！

暂无相关目录，正在全力查找中！

暂无相关内容，正在全力查找中

暂无出版社相关信息，正在全力查找中！

暂无相关书籍摘录，正在全力查找中！

在线阅读地址：聪明人不缴糊涂税 333个纳税误区精解与操作指导 财务读物 避税读物 会计书 纳税宝典 财税书籍 营改增读物9787550286436在线阅读

在线听书地址：聪明人不缴糊涂税 333个纳税误区精解与操作指导 财务读物 避税读物 会计书 纳税宝典 财税书籍 营改增读物9787550286436在线收听

在线购买地址：聪明人不缴糊涂税 333个纳税误区精解与操作指导 财务读物 避税读物 会计书 纳税宝典 财税书籍 营改增读物9787550286436在线购买

暂无原文赏析，正在全力查找中！

暂无其它内容！

• 作者：挥雨 发布时间：2012-01-26 23:53:14

  ＂那天姜汁问鲜奶， 你为什么撞我？！ 便不再分开 那天姜汁问鲜奶 那天我撞见你 我便是你＂

• 作者：某毛毛毛 发布时间：2013-11-11 10:16:35

  嗯，读不下去，教科书风格

• 作者：南想想 发布时间：2017-07-15 22:02:57

  我买重复了！？？！！？

• 作者：TurboGarden 发布时间：2022-10-02 11:40:48

  内容很实用！不像之前看的园林工程造景过于实用 这本也很科普 插画也很丰富

• 作者：烨慈 发布时间：2021-08-27 19:05:14

  趣79th。没有由来的乱伦设定实在很难让人买账。故事一般，但一些比喻很好，像是邮筒：想你时四处都找不到，但又会突然出现在你的生活中。后记胜于正文，生活比戏剧更戏剧，为何还要写作？写作不是与生活竞争，看谁能创作出更狗血的故事，而是将一些难以排遣的愁绪抒发而出，将不如意的遗憾填补，用思想横跨时间和空间追求知音共鸣。

• 作者：从前有个山大王 发布时间：2011-01-01 22:28:42

  写得很烂，基本是在抄纳兰词，剧情也很小白，如果不是冲着写纳兰的故事，如果不是因为16个钟头的飞机，根本没法看完

• 《洛杉矶书评》对玛丽亚·斯捷潘诺娃的专访原稿-Mad Russia Hurt Me into Poetry: An Interview with Maria Stepanova

  作者：熬夜看稿五百斤 发布时间：2020-07-31 11:52:33

  《洛杉矶书评》对玛丽亚·斯捷潘诺娃的专访原稿

  “Maria Stepanova was already an important and innovative poet by the time of Vladimir Putin’s accession, but the times called for a tougher, more public role. Unfortunately, her recognition in the West has lagged behind the high profile she has in Russia.”

  “玛丽亚·斯捷潘诺娃早在普京时代前就已经是一位相当重要，充满创造力的诗人，然而时代却呼唤更强硬更公众化的角色。非常不幸，西方对其的认可远远落后于其负盛名的俄罗斯。”

  Mad Russia Hurt Me into Poetry: An Interview with Maria Stepanova

  MARIA STEPANOVA IS AMONG the most visible figures in post-Soviet culture — not only as a major poet, but also as a journalist, a publisher, and a powerful voice for press freedom. She is the founder of Colta, the only independent crowd-funded source of information in Russia. The high-traffic online publication has been called a Russian Huffington Post in format and style, and has also been compared to The New York Review of Books for the scope and depth of its long essays. The Muscovite is the author of a dozen poetry collections and two volumes of essays, and is a recipient of several Russian and international literary awards, including the prestigious Andrei Bely Prize and Joseph Brodsky Fellowship. She was recently a fellow with Vienna’s highly regarded Institut für die Wissenschaften vom Menschen. Her current project is In Memory of Memory, a book-length study in the field of cultural history.

  Stepanova has helped revive the ballad form in Russian poetry, and has also given new life to the skaz technique of telling a story through the scrambled speech of an unreliable narrator, using manic wordplay and what one critic called “a carnival of images.” Stepanova relishes this kind of speech “not just for how it represents a social language but for its sonic texture,” wrote scholar and translator Catherine Ciepiela in an introduction to her poems. “She is a masterful formal poet, who subverts meter and rhyme by working them to absurdity. For her the logic of form trumps all other logics, so much so that she will re-accent or truncate words to fit rigorously observed schemes.” According to another of her translators, Sasha Dugdale, myth and memory play an important part in poems: “She shares with her beloved W. G. Sebald a sense of the haunting of history, the marks it leaves on the fabric of landscape.”

  Maria Stepanova was already an important and innovative poet by the time of Vladimir Putin’s accession, but the times called for a tougher, more public role. Unfortunately, her recognition in the West has lagged behind the high profile she has in Russia. In this interview, she talks about both roles, and the way politics and poetry come together in her work.

  ¤

  CYNTHIA HAVEN: You’re a poet, but also a journalist and the publisher of a major crowd-funded news outlet in Russia, Colta. Yet Joseph Brodsky said, “The only things which poetry and politics have in common are the letters P and O.” Presumably, you disagree.

  MARIA STEPANOVA: There is a third word with the same letters: postmemory. Contemporary Russia is a realm of postmemory. I think it is a territory where poetry and politics still can meet each other on equal terms.

  Equal? Politics is a much more crude beast, surely. Look at our current elections. Look at elections everywhere.

  Well, we know crude and not-so-crude animals coexist in nature — and sometimes even manage to get along.

  So talk about this unusual coexistence, Russian-style.

  Russian reality is wildly political, but what is meant by “politics” is also wildly different — and not only because the Russian political world is one of repression. Remember that the ways and means of talking politics or even doing politics have long been different in Russia — not for a decade or two, but for centuries. Political thinking was impossible in the open, so it had to disguise itself. In order to form your views, or even to take direct instructions on what to do, you had to read some novel, or even a poem.

  People built their political views on Nikolay Chernyshevsky [author of the programmatic utopian novel What Is To Be Done?] or Dostoyevsky, and thus expected a certain level of political engagement from authors, even from poets. This has a flip side: a reader may treat reality more lightly, as if it were a work of fiction. That’s why it was so easy to revise and rewrite official history — in Stalin’s time or right now, under Putin. You are always looking for an example — for something to imitate — but there is nothing final about it.

  This search for an example, for a predecessor, is pervasive. When Russian politicians try to achieve something, they look for validation from the past — to Ivan the Terrible, to Lenin, to Brezhnev, or whatever. The same with Russian poets, who still rely heavily on different traditions. You can choose the one you like. You can look back to Pushkin or Brodsky, but also to, well, T. S. Eliot or Lyn Hejinian. It doesn’t really matter. The important thing is, we behave as if we are ascending the staircase but looking back. One always needs to feel the bannister under one’s hand. That is, we need something solid and from the past, which makes the present feel more real for us.

  Do you find that poetry, for you, is a space of freedom, even though it’s affected by your political predicament?

  I feel that the poetry is a powerful tool of inner resistance, because what’s important, what really counts, is how much you let the outer forces deform you. Poetry keeps you in shape. More important than outward protests is inner freedom, the ability to stay yourself. That is usually the first thing you lose. You can imitate the motions and doings of free people but be utterly unfree inside. You become an expert in deforming your inner reality, to bring it into accord with what the state wants from you — and this could be done in a number of subtle, unnoticed ways. This kind of damage weighs on us the most.

  I like what you said at Stanford, that poetry is, by definition, a form of resistance, because the first thing it resists is death.

  Absolutely. After all, it is one of the few known forms of secular immortality — and one of the best: your name may well be forgotten, but a line or two still have a life of their own, as it happened to lines of classic poetry. They come to life anew every time people fill them with their own voice or meaning.

  In fact, any activity that involves creating something from nothing — or almost nothing — is a way of taming death, of replacing it with new forms of life. When you are making a pie out of disparate substances — grains of sugar, spoons of loose flour that are suddenly transformed into something alive and breathing — it’s a living miracle. But this is even more evident when it comes to poetry, where the operative space is pure nothing, a limited number of vowels and consonants, which doesn’t need anything to stay alive besides the human mind; poetry doesn’t even need ink and paper, because it can be memorized. We are more lucky than musicians or artists, who need working tools, and budgets, and audience halls — poetry is a lighter substance. You know it was essential in the concentration camps and gulags — if you knew a good amount of verse by heart, they couldn’t take it away from you. Maybe I’m overly optimistic, but I think that poetry is better equipped to withstand political oppression. If you want to make movies or build opera houses, you have to bargain with the state, to make deals, and inevitably to lose.

  And yet you are a publisher and journalist, too. How do you balance the two worlds you inhabit?

  Strange as it may seem, it was never a serious matter for me. I never felt that these two levels were connected, or even coexisted. Maybe this also has something to do with what I was referring to — the schizoid way of addressing the present. It’s quite common in Russia: you can be thinking “this” and “that” at the same time, as if two notions were commenting on each other. This is very typical of the Soviet or post-Soviet space, with its sharp cleavage between the official way of behavior and the way you behave at home, between the official history and the hidden familial history, or what we call the “minor history (malaya istoriia).”

  And come to think of it, maybe I also divide my official face from my inner life. When I was a teenager, a student, I saw how the people who belonged to the previous generation were traumatized by the crash of the Soviet system of literary education and literary work. The Soviet Writers’ Union had been able to give writers enough to live on after publishing a book or a collection of poems in some literary magazine — for the official writers, of course, not to the authors of samizdat. You could live for three years after publishing a book, but it had to be a bad book, because it was the result of an inner compromise. Nevertheless, lots of people had the feeling that they could stay themselves and still, somehow, occupy some cozy step on the enormous staircase of the official Soviet literary establishment. When the system crashed, people were disappointed and disorientated. By 1992 or 1993, it became evident that the utopia wasn’t working anymore, especially for poets. It became evident that a book of poetry would never have a press run of more than 2,000 copies. It would never bring you money or even fame. I saw people crushed, melted, changed because of that. They had relied on a system that had suddenly vanished into thin air. They were still willing to make compromises, but there was no longer anyone to make a compromise with.

  And where did you fit into that architecture? You weren’t tempted to put a foot on that staircase?

  I was quite young and opinionated, so my attitude was rather harsh. I didn’t want to have anything in common with them. I refused to rely on poetry to make a living, to attain a position in the world. I would find some other professional occupation and would be as free as I could be in terms of poetry. It was the easiest way for me to stay independent. I split my world into halves.

  And that’s how it worked. I started in the mid-1990s as a copywriter in a French advertising agency, and then I switched to TV. Journalism happened rather late in my life. I cannot say it doesn’t affect my poetry, because it does. Of course it does. The things I deal with as a journalist get mixed up with the problems that make me tick as a poet. That space I was hoping to make — you know, the enclosed garden — is not secluded enough. It’s not enclosed now — the doors are wide open, and the beasts of the current moment are free to enter. Because I’m changing, too. You have to open the doorways to let the world in — to make the words come in, in fact. Because if poetry is a means of changing language, and changing the language is a means of changing the world around you, you must make sure that you’re ready to receive new words — words you find foreign or even ugly.

  That awareness is evident in your poetry, which features different voices, different registers, and discordant uses of language. Is that how today’s Russia affects your poetry?

  I think so, yes — “mad Russia hurt me into poetry.” You could say that the poet — that is, the author as a working entity — always has a kind of narrative mask or an optical system to serve a special purpose in the moment. The need to invent and reinvent the self never stops: you cannot do it just once, and every single thing that happens demands a complete change. The “you” who deals with new phenomena — birth, death, shopping, an idle conversation at the bus stop — is a new entity that hardly recognizes the previous ones. You know that all the cells of the human body are constantly replacing each other, and in seven years not a single cell of your old body is left. All that holds our personalities together is mere willpower — and our selves are as replaceable as brain cells. The human mind is a flowing thing, it is a process, and it happens somehow that the only solid and constant thing we can cling to is the inner zoo of the soul. I mean the persons and stories from the past that have no relationship to our own stories. Antigone or Plato or Brutus, invented or real, are actors in the theater of the mind. They do not change; they are strong enough for us to test them with our projections and interpretations. You could call the destructive element in yourself Medea or Clytemnestra — but it is you who is switching from one identity to another. In a mental theater, a single person plays all the parts.

  And that’s how you see the poetic process?

  I guess it is a fair description. A play is being performed, or maybe improvised, and there is an actor for every part, and a certain idiosyncratic language for each of them. But it is all centered on some very urgent question that is formulated from the outside, something you’ve been dealing with all your life: you’re born with this question and the need to answer it again and again. W. H. Auden spoke of neurosis as a life-shaping experience that is to be blessed — we’d never become what we are without it. I’m totally sure that certain patterns are shared, extrapolated to the scale of the whole society, so that everyone you know is shaped, at least partly, by the same problem. I guess this could describe what’s going on in a number of post-Soviet states; one can only wonder if a country can undergo some kind of therapy, if it can do collective work on collective trauma. Especially in times that are rather allergic to any collective project.

  I definitely share my compatriots’, my generation’s full range of traumas and voids. A few years ago, in 2014, in the midst of the Ukrainian wars, I suddenly wrote a longish poem about Russia. It was titled “Spolia” — you know, the architectural term, the densely metaphoric way of building new things, using some bits and parts of previous constructions in the process. You see it everywhere in Rome or Istanbul — pieces of marble, columns, stelae are used as mere bricks in a new wall. Sometimes an old building is demolished in order to provide elements for the new one. This involuntary coexistence of old and new is a good description of what happens to language in “interesting times.”

  And my poem was the result of utter shock: language was changing all around me. Not only was it heavily peppered with hate speech, but it also became utterly hybrid. People were quoting Stalin’s speeches, or brilliantly and unconsciously imitated the style of Pravda’s columns from the 1930s or ’50s, never realizing that they hadn’t invented these words. You have a good example of this now in the United States. When Donald Trump speaks about enemies of the state, he doesn’t know whom he is quoting — or even if he is quoting. I was living in a red-hot climate, and I still needed to find some reasons to continue. I mean, you have to love the place you live in. If it becomes utterly unlovable, you need to leave — or to find some other grounds for love.

  In the poem I quoted some of the criticism I was getting from critics regarding my “impersonality.” After my latest book, a number of them claimed that my work was a trick of sorts, empty and unrelatable, because I didn’t have a distinct and constant lyrical voice. I use other people’s voices, so I’m sometimes seen as an imitator, like Woody Allen’s Zelig, never having a full-grown ego, never able to speak in the first person — of myself, of my own needs and fears.

  It rather reflects your views about your country, doesn’t it?

  Well, that is exactly what I can say about Russia. It doesn’t really know what it is; self-definition is not our strong suit. It’s a huge, beautiful, and misused piece of land, inhabited by more ghosts than mortals, full of histories no one cares to remember, so they just keep repeating themselves — full of larger-than-life possibilities and a complete inability to avoid disaster. That was an image of the country I could identify with; in fact, for a while I ceased seeing any difference between myself and Russia, bizarre as it sounds. The Russian Symbolist poet Alexander Blok had called Russia his wife. I had a feeling that Russia was me — that our stigmas were the same.

  I was, in fact, identifying with the country. Not with the awful thing that was happening — the invasion of Donbass, the annexation of Crimea; there is no explanation or excuse for acts of evil, pure and simple, and these are among them. But to oppose the evil you have to learn the language of love. And to love Russia at that moment was a hard job. One had to become Russia, with its wastelands, faded glory, and the horrifying innocence of its everyday life — to speak with its voices and see with its multiple eyes. That’s what I was trying to do: to change my optical system, to dress my hate in a robe of light. You have to be a trickster to do that effectively. Well, my way of writing poetry is distinctive, in that it has to irritate — not only to affect or penetrate, but also to irritate.

  I’m still not sure that I’m answering the question, but maybe it’s the question itself that is important. That multilayered, multifaceted thing I’m trying to create aligns with what is going on in the Russian mind, in the Russian world. There is something very distinctive in the presence of the country, in the way it tends to describe itself, or to be described.

  Of course, we’ve just given a Nobel Prize to a woman who tried to do much of what you’re speaking about in prose, in journalism.

  You’re right, but Svetlana Alexievich writes nonfiction, or documentary fiction, and that’s another story. She is giving voice to real people; there are some true stories behind the books, a number of interviews, the feeling that you are dealing with documented reality. I am speaking with imaginary voices; they are real, but they don’t belong to me. (One Russian poet from the 18th century, Vasily Trediakovsky, used to say that poetic truth doesn’t inhere in what really happened, but in what could and must have happened.) I’m appropriating, or annexing, other people’s lives and voices, as if I were editing an anthology of unused opportunities. Sometimes it means I have to embrace the language of state officials, or criminals, or propaganda. The goal of the poetic, as well as of the political, is to make things visible, to force them into the light, even if they would prefer to stay in the darkness.

  By the way, Marina Tsvetaeva also used those jumbled voices, those different registers. You feel a certain affinity with her, yes?

  My parents conscientiously taught me reading at a very young age — around two-and-a-half, I guess. When I was six, I was reading everything I could lay my hands on, from Pushkin to The Three Musketeers, and lots of suspense novels, too. Then, on New Year’s Eve, someone gave my mother a two-volume edition of Marina Tsvetaeva. That was a rarity in Soviet times. It was an unbelievable gift, a kind of miracle — you couldn’t just go into the bookshop and buy Tsvetaeva or Mandelstam, you had to be a Party member to get it, or spend a fortune on the black market. I knew nothing about Tsvetaeva at the time. I was only seven. My mom read me lots of poetry, but this was something different. I opened the second volume, which had her prose. It was unlike anything I had read before.

  I still have a special affinity with Tsvetaeva. Not in terms of working with the language, because my ways of treating it are different, but in terms of how I see reality. Tsvetaeva lived under ethical standards, a moral pressure that was a constant presence in her life — some moral entity or deity that shaped her life, literally telling her what to do. Sometimes she surrendered to it, sometimes she resisted wildly.

  Nevertheless, she placed all her literary work in some kind of moral coordinate system. I find her example compelling. Because the question that’s essential for me is not the question of “how” or “what,” but rather of “who.” In the case of Tsvetaeva, we get that “who” in its fullest range, larger than life. You still can feel her presence — and that’s what counts.

  https://lareviewofbooks.org/article/mad-russia-hurt-me-into-poetry-an-interview-with-maria-stepanova/

• 抛弃世俗的观念，独享收藏的雅趣

  作者：欢乐马 发布时间：2021-04-01 18:29:22

  提起收藏，我首先想到的就是中国的俗语“盛世古董，乱世黄金”。

  在战乱的时候，黄金易于变现，保值，能够保证人基本的温饱，而法定的货币可能会遭遇贬值。但是在太平盛世的时候，人们更喜欢收藏古董，因为古董不仅仅体现了一个人的生活水平，更从侧面体现了这个人的文化修养，同时还能增加财富价值。

  于是，“盛世古董，乱世黄金”得到了人们的普遍认可，一直传承至今。

  在我们现在的日常生活中，有很多的人喜欢收藏，但80%以上的人想让收藏为自己的财富升值。

  那么有没有人收藏是纯粹为了品赏而进行的呢？有，我所知道的汉宝德先生就是其中一位。

  汉宝德先生是台湾知名建筑家，文物收藏家，是二十世纪后半期，在建筑、文物鉴赏等方面影响力深远的学者。

  

  《收藏的雅趣》这本书便是汉宝德先生的作品之一。书中叙述了他对于各种古物探究、收藏过程中所感受到的乐趣，也看的出他对于文物的喜爱超脱了世俗的金钱观念。

  

  作者开篇在自序中就提及：“文化人的收藏应该不追市场、不做投资之想，只找喜欢的收藏。想到钱，文物也就成为俗物了。”作者是这样说的，也是这样做的。

  在《古香器之谜》一文中，作者就承认自己“没有投资的观念”，而自己却有“二呆”。“呆之一为：只随心随意买喜欢的东西，而且不变心。呆之二为：从未想到赚钱只进不出。”

  作者周围有很多朋友，大量廉价收购了古代的生活器物，后来，原本不值钱的这些东西大涨特涨，简直等于买了特价股票。但作者有收藏的条件却一直不下手，因为作者秉承初心，决不让自己喜爱的文物与金钱等价。

  

  同样在《一对大眼睛》一文中，作者明知“大眼睛”的造型除了博物馆之外极少有人收藏，因为不适宜放在家中。但作者却花了不少钱买了两只，他完全没有考虑投资的效益，同样是因为他专爱的是这种古器物，而非普通人所认可的价值。

  试想一个人没有成为钱的奴隶，随心所欲，秉承初心，自然也就不会为金钱所束缚。满足了内心的需求，自然也就得到了乐趣。

  我想，这也是作者命名作品为《收藏的雅趣》的原因吧！

  对于我们普通的读者来说，这本书也是很有趣的。

  

  一件古物，它产生于什么年代？在当时的年代背景中，又有什么样的意义？起了什么样的作用？它的前世又经历了怎样的发展？又如何走向繁盛和衰败……

  这一系列的问题，本身就是一个个耐人寻味的故事。

  作为我们普普通通的人，可能很难对文物研究到如此透彻的地步，但是，看完《收藏的雅趣》这本书后，我们可以对古文物了解八九成。

  记得电视剧《狄仁杰断案传奇》中有一个片段是，狄仁杰从沙漠中捡起一片碎玻璃对随从说：“这是从西域传来的玻璃”。当时我对玻璃产生了一丝好奇，它为什么不是产自于中国呢？

  看了书中《琉璃的故事》这篇文章，我才对玻璃有了详实的、进一步的了解。

  玻璃在东西方文化上，有着显著的差异。透明和光亮是西方文化所追求的，而半透明的质地却是中国玻璃所特有的。到南北朝时期，玻璃文化就衰微了。至唐代的时候，玻璃大概自中东进口，经过帕米尔高原来到长安城。与当时极为珍贵的秘瓷一起，成为了宗教礼仪使用的器皿。这听起来，玻璃真的是高大上的贵族用品啊！后来宋朝瓷文化发展兴盛，玻璃热逐渐淡出。到清朝的时候，玻璃在清宫中又受到重视。

  同样的一种物质，西方追求的是透明、冰凉。而在我们中国，追求的却是半透、温润，称为琉璃。因此，玻璃在中国真的就是玉文化的延伸。

  所以说在《收藏的雅趣》这本书，我们不仅能感受到作者自己在收藏过程中的多种乐趣，同时也让作为读者的我们从中学到各种藏品的相关知识，并从中体会到了前所未有的乐趣。