可以用怎样的词汇来形容川端康成的作品呢，譬如说诺贝尔的颁奖词之类的 。
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我记得诺贝尔文学奖授奖词是这样说的。
川端康成极为欣赏纤细的美霞用那种笔端常带悲哀，兼具象征性的语言来表现自然界的生命和人的宿命。
1968年诺贝尔文学奖得主川端康成的颁奖词是什么?
1968年，以《雪国》、《古都》、《千只鹤》代表作，获得诺贝尔文学奖。
瑞典皇家文学院常务理事、诺贝尔文学奖评选委员会主席安德斯·奥斯特林致授奖辞，突出地强调：“川端先生明显地受到欧洲近代现实主义的影响，但是，川端先生也明确地显示出这种倾向：他忠实地立足于日本的古典文学，维护并继承了纯粹的日本传统的文学模式。
在川端先生的叙事技巧里，可以发现一种具有纤细韵味的诗意。
”“川端康成先生的获奖，有两点重要意义。
其一，川端先生以卓越的艺术手法，表现了道德性与伦理性的文化意识；其二，在架设东方与西方的精神桥梁上做出了贡献。
”安德斯·奥斯特林最后宣读了奖状题词：“这份奖状，旨在表彰您以卓越的感受性，并用您的小说技巧，表现了日本人心灵的精髓。
”
谁帮忙介绍一下川端康成
最好是类似颁奖词一类的简短精辟文字
日本新感觉派作家，著名小说家。
出生在大阪。
幼年父母双亡，后祖父母和姐姐又陆续病故，他被称为“参加葬礼的名人”。
他一生漂泊无着，心情苦闷忧郁，逐渐形成了感伤与孤独的性格，这种内心的痛苦与悲哀成为后来川端康成文学的阴影很深的底色。
在东京大学国文专业学习时，参与复刊《新思潮》（第6 次）杂志。
1924年毕业。
同年和横光利一等创办《文艺时代》杂志，后成为由此诞生的新感觉派的中心人物之一。
新感觉派衰落后，参加新兴艺术派和新心理主义文学运动，一生创作小说100多篇，中短篇多于长篇。
作品富抒情性，追求人生升华的美，并深受佛教思想和虚无主义影响。
早期多以下层女性作为小说的主人公，写她们的纯洁和不幸。
后期一些作品写了近亲之间、甚至老人的变态情爱心理，手法纯熟，浑然天成。
成名作小说《伊豆的舞女》（1926）描写一个高中生“我”和流浪人的感伤及不幸生活。
名作《雪国》（1935～1937）描写了雪国底层女性形体和精神上的纯洁和美，以及作家深沉的虚无感。
其他作品还有《浅草红团》（1929～1930）、《水晶幻想》（1931）、《千只鹤》（1949～1951）、《山之音》（1949～1954）和《古都》（1961～1962）等。
川端担任过国际笔会副会长、日本笔会会长等职。
1957年被选为日本艺术院会员。
曾获日本政府的文化勋章、法国政府的文化艺术勋章等。
“以非凡的锐敏表现了日本人的精神实质”，于1968年获诺贝尔文学奖。
已有多部作品在中国翻译出版。
在荣获诺贝尔文学奖三年之后，1972年4月16日，川端康成突然采取含煤气管自杀的形式离开了人世，川端康成未留下只字遗书。
(据说是因为三岛由纪夫自杀事件，刺激过重最终也选择了自杀）1968年，以《雪国》、《古都》、《千只鹤》三部代表作，获得诺贝尔文学奖。
瑞典皇家文学院常务理事、诺贝尔文学奖评选委员会主席安德斯·奥斯特林致授奖辞，突出地强调： “川端先生明显地受到欧洲近代现实主义的影响，但是，川端先生也明确地显示出这种倾向：他忠实地立足于日本的古典文学，维护并继承了纯粹的日本传统的文学模式。
在川端先生的叙事技巧里，可以发现一种具有纤细韵味的诗意。
” “川端康成先生的获奖，有两点重要意义。
其一，川端先生以卓越的艺术手法，表现了道德性与伦理性的文化意识；其二，在架设东方与西方的精神桥梁上做出了贡献。
” 安德斯·奥斯特林最后宣读了奖状题词：“这份奖状，旨在表彰您以卓越的感受性，并用您的小说技巧，表现了日本人心灵的精髓。
”川端康成从追求西方新潮开始，到回归传统，在东西方文化结合的坐标轴上找到自己的位置，找到了运用民族的审美习惯，挖掘日本文化最深层的东西和西方文化最广泛的东西，并使之汇合，形成了川端康成文学之美。
也就是说，他适时地把握了西方文学的现代意识和技巧，同时又重估了日本传统的价值和现代意义，调适传统与现代的纷繁复杂的关系，使之从对立走向调和与融合，从而使川端文学既具有特殊性、民族性，又具有普遍性和世界性的意义。
川端康成这种创造性的影响超出了日本的范围，也不仅限于艺术性方面，这一点对促进人们重新审视东方文化具有重要的意义和启示性。
可以说，他为日本文学的发展，为东西方文学的交流，做出了自己的贡献。
获诺贝尔文学奖的作家的颁奖词
2012年，中国作者。
授予的颁奖词是“将与民间故事、历史与当代在一起”。
2011年，瑞典诗人特兰斯特勒默。
授予的颁奖词是“以其凝练而透彻的意象，带给我们对现实的全新感知。
2007年，英国女作家丽丝·。
授予的颁奖词是“以史诗诗人般的女性视角、饱满的激情、丰富的想象力以及深刻的怀疑精神剖析了一种分裂的文明。
” 主要作品有、等。
语：让自己“从纷扰中，从情感麻木中，从虚伪中摆脱出来
”2006年，土耳其作家。
授予诺贝尔文学奖的颁奖词是“在追求他故乡忧郁的灵魂时发现了文明之间的冲突和交错的新象征。
”2005年，英国剧作家。
授予诺贝尔文学奖的颁奖词是“他的戏剧发现了在日常废话掩盖下的惊心动魄之处并强行打开了压抑者关闭的房间。
”2004年，奥地利女作家艾尔德·耶利内克。
授予诺贝尔文学奖的颁奖词是“她小说和剧本中表现出的音乐动感，和她用超凡的语言显示了社会的荒谬以及它们使人屈服的奇异力量。
”2003年，南非作家约翰·马克斯维尔·库切。
授予诺贝尔文学奖的颁奖词是“精准地刻画了众多假面具下的人性本质。
”2002年，匈牙利作家伊姆雷·凯尔泰斯。
授予诺贝尔文学奖的颁奖词 是他对弱小的个人对抗野蛮强权经历的深刻刻划。
2001年，移民作家维·苏·奈保尔。
授予诺贝尔文学奖的颁奖词是“其著作将极具洞察力的叙述与不为世俗左右的探索融为一体，是驱策我们从扭曲的历史中探寻真实的动力。
”1978年，波兰裔美籍作家艾·巴·辛格。
授予诺贝尔文学奖的颁奖词是“他的洋溢着激情的叙事艺术，不仅是从波兰犹太人的文化传统中汲取了滋养，而且还将人类的普遍处境逼真地反映出来。
”1956年，西班牙作家胡安·拉蒙·希梅内斯。
授予诺贝尔文学奖的颁奖词是“他的抒情诗在西班牙语言中已成为唤起高尚情操和艺术纯洁的典范。
”1925年，英国作家萧伯纳。
授予诺贝尔文学奖的颁奖词是“由于他在作品中所具有的理想主义和人道主义精神，其令人激动的讽刺常蕴涵着一种独特的诗意美。
”1923年，爱尔兰诗人叶芝。
授予诺贝尔文学奖的颁奖词是“由于他那永远充满灵感的诗，它们透过高度的艺术形式展现了整个民族的精神。
”
泰戈尔,川端康成.大江健三郎获得诺贝尔江奖演说词
《父母的心日本著名小说家川端康成写的小小说，它通过一最终拒绝优越的条件，不愿把自己的任何一个孩子给富人的故事，表现了天下父母对自己子女的一颗崇高的爱心。
小说字里行间既表现了浓浓的爱心，又流露出淡淡的哀愁，充分展示了文学作品情感复杂多样的艺术魅力。
一、浓浓亲情 爱心无限 川端康成以他惯有的柔腻的纤细笔触，描写了在一艘轮船上发生的至亲至爱的故事。
在这里，无论多么优越的条件，也割不断父母对子女的情愫。
“我们已经没有能力扶养这四个孩子了。
话虽然这么说，但是决不会把他们扔了”，听，没有豪言壮语，却也掷地有声，只因为有亲情的力量、爱的力量
当女佣提出“东家”想向穷人要一个孩子时，“到了他家的孩子，不仅能够过好日子，而且可以继承财主的家业。
另外，我家太太还要赠送你们一百元，作为酬谢”，三个优厚的条件一清二楚，这对于“衣衫褴褛，那副寒酸相也引人注目”穷人来说，具有多么大的诱惑力呀
但这位父亲的表情“却十分犹豫”，要与孩子的妈妈“商量之后才能决定”。
从现实的角度来看，父亲本该满口答应，可他却“犹豫”了，为什么呢
理智告诉父亲，答应女佣的要求，因为这样既能使儿子有一个光明的前途，还可以解决家庭的实际困难，以免“爹妈儿女一家六口饿死在一起”；可“对子女的一颗至亲至诚的爱心”却一再地反对这样做。
理智与感情之间斗争的结果，最终还是舍不下这份亲情。
所以，穷人夫妇把七岁的大儿子给财主太太后，分手时，父母“眼含热泪，难割难舍”，这时，浓浓的亲情已经打动了穷人夫妇，他们其实已经开始后悔了。
“第二天早晨”，“那位父亲领着5岁的二儿子的手，无精打采地走进那财主的太太的客舱”要求用二儿子把大儿子换回去，理由是长子是“我们家的接班人”。
“无精打采”一词内涵丰富，父亲可能因为思念大儿子彻夜未眠，甚至与母亲整晚讨论怎样换回大儿子，总之，一个“无精打采”把亲子之爱写得动人肺腑。
紧接着，当天傍晚母亲又要用三岁的小女儿来换二儿子，理由似乎很可笑，二儿子“从眉眼长相到说话的噪门，和我那去世的婆婆一模一样”，如果把二儿子给了人，“就像把婆婆扔了一样不好受”。
这个理由其实是谈的孝顺父母的话题，是与上一代的亲情不断的一个侧面体现。
“事情到这儿还没完”，穷人夫妇的后悔之情达到顶点了，“他们一见财主夫人什么也说不出来，竟然痛哭失声”，先声夺人，以哭感人，真是“未成曲调先有情”。
财主的太太莫名其妙，两口子边哭边诉衷肠，“把那么个无知的孩子给人家，连我自己都觉得这当爹的冷酷无情。
……与其舍掉一个孩子，还不如爹妈儿女一家六口饿死在一起好”，语言平淡朴实、真诚感人，连财主夫人也深受感染，“不由得跟着悲伤起来，禁不住落泪”，“当爹妈的心我完全理解”，至此，亲情战胜了物质，战胜了“理智”。
二、淡淡感伤 缕缕哀怨 川端康成父母早逝，他的作品大多是淡紫色的，透溢着隐隐的幽谧和淡淡的哀怨，《父母的心》同样具有种风格特征。
故事的结尾尽管写“那一家六口终于又团聚了”，但仍使读者为这一家六口担心，他们能否度过这艰难的岁月呢
他们是不是真的会“一家六口饿死在一起”
总觉得有一缕哀怨的情调，产生一种伤感的情绪。
综上所述，川端康成无论是泼墨描写浓浓的亲情，还是轻点丹青流露淡淡的哀怨，总能扣动读者的情弦，引起强烈的共鸣，展示其大手笔的魅力。
诺贝尔文学奖颁奖词
瑞典科学院授予罗素1950年诺贝尔文学奖的颁奖词Earl (Bertrand Arthur William) RussellUnited Kingdomb. 1872d. 1970in recognition of his varied and significant writings in which he hampions humanitarian ideals and freedom of thoughtThe Nobel Prize in Literature 1950 Presentation SpeechPresentation Speech by Anders Österling, Permanent Secretary of the Swedish AcademyThe great work on Western philosophy which Bertrand Russell brought out in 1946, that is, at the age of seventy-four, contains numerous characteristic reflections giving us an idea of how he himself might like us to regard his long and arduous life. In one place, speaking of the pre-Socratic philosophers, he says, «In studying a philosopher, the right attitude is neither reverence nor contempt, but first a kind of hypothetical sympathy, until it is possible to know what it feels like to believe in his theories, and only then a revival of the critical attitude, which should resemble, as far as possible, the state of mind of a person abandoning opinions which he has hitherto held.»And in another place in the same work he writes, «It is not good either to forget the questions that philosophy asks, or to persuade ourselves that we have found indubitable answers to them. To teach how to live without certainty, and yet without being paralyzed by hesitation, is perhaps the chief thing that philosophy, in our age, can still do for those who study it.»With his superior intellect, Russell has, throughout half a century, been at the centre of public debate, watchful and always ready for battle, as active as ever to this very day, having behind him a life of writing of most imposing scope. His works in the sciences concerned with human knowledge and mathematical logic are epoch-making and have been compared to Newton's fundamental results in mechanics. Yet it is not these achievements in special branches of science that the Nobel Prize is primarily meant to recognize. What is important, from our point of view, is that Russell has so extensively addressed his books to a public of laymen, and, in doing so, has been so eminently successful in keeping alive the interest in general philosophy.His whole life's work is a stimulating defence of the reality of common sense. As a philosopher he pursues the line from the classical English empiricism, from Locke and Hume. His attitude toward the idealistic dogmas is a most independent one and quite frequently one of opposition. The great philosophical systems evolved on the Continent he regards, so to speak, from the chilly, windswept, and distinctive perspective of the English Channel. With his keen and sound good sense, his clear style, and his wit in the midst of seriousness, he has in his work evinced those characteristics which are found among only the elite of authors. Time does not permit even the briefest survey of his works in this area, which are fascinating also from a purely literary point of view. It may suffice to mention such books as the History of Western Philosophy (1946), Human Knowledge (1948), Sceptical Essays (1948), and the sketch «My Mental Development» (in The Philosophy of Bertrand Russell, 1951); but to these should be added a great number of equally important books on practically all the problems which the present development of society involves.Russell's views and opinions have been influenced by varied factors and cannot easily be summarized. His famous family typifies the Whig tradition in English politics. His grandfather was the Victorian statesman, John Russell. Familiar from an early age with the ideas of Liberalism, he was soon confronted by the problems of rising socialism and since then he has, as an independent critic, weighed the advantages and disadvantages of this form of society. He has consistently and earnestly warned us of the dangers of the new bureaucracy. He has defended the right of the individual against collectivism, and he views industrial civilization as a growing threat to humanity's chances of simple happiness and joy in living. After his visit to the Soviet Union in 1920 he strongly and resolutely opposed himself to Communism. On the other hand, during a subsequent journey in China, he was very much attracted by the calm and peaceable frame of mind of China's cultivated classes and recommended it as an example to a West ravaged by wild aggression.Much in Russell's writings excites protest. Unlike many other philosophers, he regards this as one of the natural and urgent tasks of an author. Of course, his rationalism does not solve all troublesome problems and cannot be used as a panacea, even if the philosopher willingly writes out the prescription. Unfortunately, there are - and obviously always will be - obscure forces which evade intellectual analysis and refuse to submit to control. Thus, even if Russell's work has, from a purely practical point of view, met with but little success in an age which has seen two world wars - even if it may look as if, in the main, his ideas have been bitterly repudiated - we must nevertheless admire the unwavering valour of this rebellious teller of the truth and the sort of dry, fiery strength and gay buoyancy with which he presents his convictions, which are never dictated by opportunism but are often directly unpopular. To read the philosopher Russell often gives very much the same pleasure as to listen to the outspoken hero in a Shaw comedy, when in loud and cheerful tones he throws out his bold retorts and keen arguments.In conclusion, Russell's philosophy may be said in the best sense to fulfil just those desires and intentions that Alfred Nobel had in mind when he instituted his Prizes. There are quite striking similarities between their outlooks on life. Both of them are at the same time sceptics and utopians, both take a gloomy view of the contemporary world, yet both hold fast to a belief in the possibility of achieving logical standards for human behaviour. The Swedish Academy believes that it acts in the spirit of Nobel's intention when, on the occasion of the fiftieth anniversary of the Foundation, it wishes to honour Bertrand Russell as one of our time's brilliant spokesmen of rationality and humanity, as a fearless champion of free speech and free thought in the West.My lord - Exactly two hundred years ago Jean Jacques Rousseau was awarded the prize offered by the Academy of Dijon for his famous answer to the question of «whether the arts and sciences have contributed to improve morals.» Rousseau answered «No», and this answer - which may not have been a very serious one - in any case had most serious consequences. The Academy of Dijon had no revolutionary aims. This is true also of the Swedish Academy, which has now chosen to reward you for your philosophical works just because they are undoubtedly of service to moral civilization and, in addition, most eminently answer to the spirit of Nobel's intentions. We honour you as a brilliant champion of humanity and free thought, and it is a pleasure for us to see you here on the occasion of the fiftieth anniversary of the Nobel Foundation. With these words I request you to receive from the hands of His Majesty the King the Nobel Prize in Literature for 1950.At the banquet, Robin Fåhraeus, Member of the Royal Academy of Sciences, made the following comment: «Dear Professor Bertrand Russell - We salute you as one of the greatest and most influential thinkers of our age, endowed with just those four characteristics which on another occasion you have regarded to be the criteria of prominent fellow men; namely, vitality, courage, receptivity, and intelligence.»From Nobel Lectures, Literature 1901-1967, Editor Horst Frenz, Elsevier Publishing Company, Amsterdam, 1969
