领绘：色彩联考演练 pdf mobi txt 2024 电子版 下载

本书是一本高考类色彩静物辅导书，适合广大美术艺考生使用。本书主要针对美术高考、联考应试，分为色彩基础知识、黑白稿、小色稿、单体训练、范画临摹和照片对临六个部分。整本书的编排贴合当下主流的教学流程，精选出*质的作品供艺考生临摹使用，能让艺考生快速提高自身绘画水平。相信会有不错的市场反应。

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贾淼，陕西人，毕业于西安美术学院油画系，从事高考美术培训色彩教学工作多年，对色彩的塑造与形色关系颇有研究，具有一套严谨的教学方法。

?本书的编排贴合当下主流的教学流程，精选出*质的作品供艺考生临摹使用，能让艺考生快速提高自身绘画水平。相信会有不错的市场反应。

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在线阅读地址：领绘：色彩联考演练在线阅读

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“领绘”系列是我社2016年重点打造的一套高考技法类图书，准照科学的教学结构搭建整个图书体例，教学方法科学而有效，精选的数千幅范画作品均具有一定的代表性和指导价值，详尽的文字讲解也能让考生读者在自学中受益匪浅。

书摘插图

• 作者：昵称 发布时间：2022-03-10 12:24:14

  制作精良，内容丰富，介绍客观世界的。

• 作者：尚书令 发布时间：2017-10-04 09:58:01

  与第一本配合来看，更好

• 作者：螃蟹蟹 发布时间：2018-03-06 12:40:24

  非常非常好看的一本书 全是干活 穷人和有钱的区别 比黑猩猩和人类的还要大穷人 想成为有钱人 需要把自己敲碎了重新塑造才可以

• 作者：未明小珠 发布时间：2021-10-22 09:06:42

  书挺好的，看了这本书后买了材料，这个泥巴吧，真的贵，烧出来的效果也差强人意，那个yu也是难以言说……用烤箱能在家烤也算不上个优势了。

• 作者：omandilito 发布时间：2020-04-04 12:39:20

  大赞翻译！

• 作者：朱迪 发布时间：2022-04-01 10:05:21

  给孩子买的书，自己先看，做为一个对外太空一无所知的大人，我认真的做了科普的读书笔记，有趣有信息，很好的童书。

• 创巴是个很有争议的人物

  作者：Peace 发布时间：2009-08-18 22:08:29

  http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa

  酗酒，乱交，吸毒，最后死于酒精中毒

  =======================================

  Controversies

  There exist a number of controversies surrounding Trungpa's behavior.

  Despite the fact that as a monk he was supposed to be celibate, Trungpa began havng sex with women at the age of thirteen.[21] He nonetheless presented himself as a monk who was keeping the vinaya purely, and did not formally give back his vows until 1968.[22]

  Trungpa was known for his drinking of alcohol.[23] He began drinking regularly shortly after arriving in India, also a violation of his monastic vows.[24] Before his coming to America, Trungpa, while under the influence, drove a sports car into a joke shop in Dumfries, Scotland. He was left partially paralyzed and often in need of assistance to walk. On some occasions he was carried off-stage for being too drunk.[25] David Chadwick recounts:[26]

      Suzuki [Roshi] asked Trungpa to give a talk to the students in the zendo the next night. Trungpa walked in tipsy and sat on the edge of the altar platform with his feet dangling. But he delivered a crystal-clear talk, which some felt had a quality – like Suzuki's talks – of not only being about the dharma but being itself the dharma.

  Two former students of Trungpa, John Steinbeck IV (son of novelist John Steinbeck) and his wife, wrote a sharply critical memoir of their lives with him in which they claim that, in addition to his addiction to alcohol, Trungpa had a "$40,000-a-year cocaine habit, along with a penchant for Seconal. . . although his drinking and sexual exploits were never kept secret, his staggering coke habit was well concealed from his students."[27] Among the things they found appalling:

      Women were trained as 'consorts.' That meant they knew what to do when he threw up, shit in the bed, snorted coke till dawn, turned his attention to other women and maybe even got in the mood for a threesome. Our little band of recovering Buddhists began to ask people if they thought this flagrant behavior constituted religious or sexual abuse. The standard answer you get from the male good old boys is . . that they never . .heard any woman complain about sleeping with Rinpoche. (I use that term loosely, because for years he was alcoholically impotent and would devise little sexual games such as using a dildo known as 'Mr. Happy' or insisting women masturbate in front of him.) . . . Many women, who felt they were no more than chattel, silently left the scene.[28]

  Another former student, Stephen Butterfield, noted that "Trungpa told us that if we ever tried to leave the Vajrayana, we would suffer unbearable, subtle, continuous anguish, and disasters would pursue us like furies . . . doubting the dharma and associating with heretics were causes for downfall . . .if this was the consequence of merely leaving the organization, what supernal wrath might be visting upon me for publicly question or discussing my experience of it?"[29] Butterfield noted the "disquieting resemblances" to cults, noting "to be part of Trungpa's inner circle, you had to take a vow never to reveal or even discuss some of the things he did. This personal secrecy is common with gurus, especially in Vajrayana Buddhism. It is also common in the dysfunctional family systems of alcoholics and sexual abusers. This inner circle secrecy puts up an almost insurmountable barrier to a healthily skeptical mind."[30] Nonetheless, he ultimately concluded about his experience of Trungpa's organization, "a mere cult leaves you disgusted and disillusioned, wondering how you could have been a fool. I did not feel that charlatans had hoodwinked me into giving up my powers to enhance theirs. On the contrary, mine were unveiled."[31]

  Trungpa was also famously antagonistic toward democracy; Butterfield noted "his views always reflected his dislike of democracy . . proposals for membership control of his organization were squashed."[32] Of Trungpa's purportedly "secular" Shambhala teachings, Butterfield said "they convey a definite authoritarian political outlook, elevating the leader above the follower, and silencing heresy," and that "the Shambhala mythology becomes increasingly complex and cultish in the upper levels."[33]

  An incident that became a cause célèbre among some poets and artists was the Halloween party at the Fall, 1975, Snowmass Colorado Seminary, a 3-month period of intensive meditation and study of the Hinayana, Mahayana, and Vajrayana vehicles of Tibetan Buddhism. The poet W. S. Merwin had arrived that summer at the Naropa Institute and been told by Allen Ginsberg that he ought to visit seminary. Although he had not gone through the several years worth of practice required, Merwin was insistent he attend, and Trungpa eventually granted his request – along with his girlfriend as well. At seminary the couple stayed to themselves. At the Halloween party, after many, including Trungpa himself, had taken off their clothes, Merwin was asked to join the event, but refused. On Trungpa's orders his Vajra Guard forced entry into the poet's locked and barricaded room; brought him and his girlfriend, Dana Naone, against their will, to the party; and eventually stripped them of all their clothes, onlookers ignoring Naone's pleas for help and for someone to call the police.[34] The next day Trungpa asked Merwin and Naone to remain at the Seminary as either students or guests. They agreed to stay for several more weeks to hear the Vajrayana teachings (which center around samaya), with Trungpa's promise that "there would be no more incidents," and Merwin and Naone's assertion that "it would be with no guarantees of obedience, trust, or personal devotion to him."[35] They left immediately after the last talk. In a 1977 letter to members of a Naropa class investigating the incident, Merwin concluded,

      My feelings about Trungpa have been mixed from the start. Admiration, throughout, for his remarkable gifts; and reservations, which developed into profound misgivings, concerning some of his uses of them. I imagine, at least, that I've learned some things from him (though maybe not all of them were the things I was 'supposed' to learn) and some through him, and I'm grateful to him for those. I wouldn't encourage anyone to become a student of his. I wish him well.[36]

  Author Jeffery Paine commented on this incident that "Seeing Merwin out of step with the rest, Trungpa could have asked him to leave, but decided it was kinder to shock him out of his aloofness."[37] However, he also notes outrage felt in particular by poets such as Robert Bly and Kenneth Rexroth, who began calling Trungpa a fascist.[38] Rexroth (in Miles, 1989) offers the observation that "Many believe Chögyam Trungpa has unquestionably done more harm to Buddhism in the United States than any man living", and called for his extradition from the United States.[39]

  Trungpa's choice of Westerner Ösel Tendzin as his dharma heir was controversial as Tendzin would be the first Western Tibetan Buddhist lineage holder and Vajra Regent. This was exacerbated by Tendzin's own behavior as lineage holder. Tendzin was gay and sexually involved with students while knowingly carrying HIV, one of whom became infected and died.[40]

  Rick Fields, historian of Buddhism in America,[41] writes that Trungpa "caused more trouble, and did more good, than anyone I'll ever know."[42]

• 这套漫画影响的太深了 以至于去西安真的念念不忘..

  作者：微熏 发布时间：2010-07-24 18:54:52

  这是07年去西安玩的时候写的了

  西安游记之 永泰公主墓

      可能是《倾国怨伶》的影响已经根深蒂固了，不论白痴怎么说，我仍然热切地期待着大唐的永泰公主墓将呈现的华丽壮观。

      车从乾陵颠到这里没有多远的路程，才解决了剩余的圣女果，我们就又撑开了坏了一个角的伞。午后的太阳毒辣地烤着大地，没有风。进院的时候闹了点小插曲，我几乎没有回头地跟着当地的讲解员就往里走。房子是仿古的但有些粗糙，才走近就感到了一天来难得的阴凉舒适但同时伴着浓重的樟脑气息。深黑的洞穴就在眼前，大家都不自觉地捂着鼻子开始往下走。来吧来吧，宽敞的地陵，华丽的棺柩，褪淡了色泽的壁画，栩栩如生的貌美女子还有那些手工细腻的雕栏都来吧，齐齐铺满我的眼帘吧。会不会也有突然启动的机关，还有那个摆放了千年的却仍旧熠熠生辉的铜镜？昏暗中走了长长一段除了被仿着重新复画上去有些破损的壁画还有一些被置在洞穴两侧的小的陪葬品，眼前的仍旧是似没有尽头的甬道。大家开始烦躁起来，四周嗡嗡地回响着说话的声音。墓志铭是突兀地横在路的中央，被玻璃罩了起来，不走近低下头来看不清上面的刻字。讲解员说，野史的谣传是当年的永泰公主与她的丈夫还有哥哥在宫里议论武则天，被揭发后死在武则天的乱棒下，墓志铭上的记载却是她死于难产，人群里顿时有了要听就应信野史的言论。心里开始了慢慢的失落，不是太平那样风光的公主啊也不似那个被孤立于历史却仍旧华丽地飞舞过的李盈，连死竟也是这样不堪的谣传。

      一下有了宽敞的路，才两步就到了尽头。玻璃隔栏分开了穴底的两侧，我们站在右边剩下的只有一尊看上去很普通的棺柩。就这样抬头是挖开的弧顶低头是粗糙的地面来来回回左左右右走不上几步已是全部，没有漾满水莲的壁画没有拂扇轻舞的女子没有细腻雕工的砌栏，没有没有什么都没有..

      出来的时候太阳还是很大，却隐隐地起了一些风。白痴又开始了她的论调期待着我的反应，我没有说话，自顾自地撑开了伞走进了阳光中。