《疯狂英语》（中学版）包括娱乐方面、潮玩特区、体育时空、美文共享、环球风情、口语角、新闻广角、探索区、心灵故事、快乐学堂等等。配有磁带或CD。比较适合也比较感兴趣。
Culture (from the Latin cultura stemming from colere, meaning "to cultivate")[1] generally refers to patterns of human activity and the symbolic structures that give such activities significance and Cultures can be "understood as systems of symbols and meanings that even their creators contest, that lack fixed boundaries, that are constantly in flux, and that interact and compete with one another"[2]Culture can be defined as all the ways of life including arts, beliefs and institutions of a population that are passed down from generation to Culture has been called "the way of life for an entire "[3] As such, it includes codes of manners, dress, language, religion, rituals, norms of behavior such as law and morality, and systems of belief as well as the Cultural anthropologists most commonly use the term "culture" to refer to the universal human capacity and activities to classify, codify and communicate their experiences materially and Scholars have long viewed this capacity as a defining feature of humans (although some primatologists have identified aspects of culture such as learned tool making and use among humankind's closest relatives in the animal kingdom)[4]Culture is manifested in human artifacts and activities such as music, literature, lifestyle, food, painting and sculpture, theater and [5] Although some scholars identify culture in terms of consumption and consumer goods (as in high culture, low culture, folk culture, or popular culture),[6] anthropologists understand "culture" to refer not only to consumption goods, but to the general processes which produce such goods and give them meaning, and to the social relationships and practices in which such objects and processes become For them, culture thus includes art, science, as well as moral Various definitions of culture reflect differing theories for understanding, or criteria for evaluating, human Writing from the perspective of social anthropology in the UK, Tylor in 1874 described culture in the following way: "Culture or civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of "[7]Rock engravings in Gobustan, Azerbaijan indicate a thriving culture dating around 10,000 BCMore recently, the United Nations Educational, Scientific and Cultural Organization (Unesco) (2002) described culture as follows: " culture should be regarded as the set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs"[8]While these two definitions cover a range of meaning, they do not exhaust the many uses of the term "" In 1952, Alfred Kroeber and Clyde Kluckhohn compiled a list of 164 definitions of "culture" in Culture: A Critical Review of Concepts and D[9]These definitions, and many others, provide a catalog of the elements of The items catalogued (, a law, a stone tool, a marriage) each have an existence and life-line of their They come into space-time at one set of coordinates and go out of it While here, they change, so that one may speak of the evolution of the law or the A culture, then, is by definition at least, a set of cultural Anthropologist Leslie White asked: "What sort of objects are they? Are they physical objects? Mental objects? Both? Metaphors? Symbols? Reifications?" In Science of Culture (1949), he concluded that they are objects "sui generis"; that is, of their own In trying to define that kind, he hit upon a previously unrealized aspect of symbolization, which he called "the symbolate"—an object created by the act of He thus defined culture as "symbolates understood in an extra-somatic "[10] The key to this definition is the discovery of the Culture as civilization The famous "El Castillo" (The castle), formally named "Temple of Kukulcan", in the archeological city of Chichén-Itzá, in the state of Yucatán, MMany people have an idea of "culture" that developed in Europe during the 18th and early 19th This notion of culture reflected inequalities within European societies, and between European powers and their colonies around the It identifies "culture" with "civilization" and contrasts it with "" According to this way of thinking, one can classify some countries and nations as more civilized than others, and some people as more cultured than Some cultural theorists have thus tried to eliminate popular or mass culture from the definition of Theorists such as Matthew Arnold (1822-1888) or the Leavisites regard culture as simply the result of "the best that has been thought and said in the ”[11] Arnold contrasted mass/popular culture with social chaos or On this account, culture links closely with social cultivation: the progressive refinement of human Arnold consistently uses the word this way: "ulture being a pursuit of our total perfection by means of getting to know, on all the matters which most concern us, the best which has been thought and said in the "[11]In practice, culture referred to élite activities such as museum-caliber art and classical music, and the word cultured described people who knew about, and took part in, these These are often called "high culture", namely the culture of the ruling social group,[12] to distinguish them from mass culture and or popular From the 19th century onwards, some social critics have accepted this contrast between the highest and lowest culture, but have stressed the refinement and sophistication of high culture as corrupting and unnatural developments that obscure and distort people's essential On this account, folk music (as produced by working-class people) honestly expresses a natural way of life, and classical music seems superficial and Equally, this view often portrays Indigenous peoples as 'noble savages' living authentic unblemished lives, uncomplicated and uncorrupted by the highly-stratified capitalist systems of the WToday most social scientists reject the monadic conception of culture, and the opposition of culture to They recognize non-élites as just as cultured as élites (and non-Westerners as just as civilized)—simply regarding them as just cultured in a different Williams[13] argues that contemporary definitions of culture fall into three possibilities or mixture of the following three:"a general process of intellectual, spiritual, and aesthetic development" "a particular way of life, whether of a people, period, or a group" "the works and practices of intellectual and especially artistic activity"
亲这可是没准确的定义 呦 要看自己的能力范围的 感觉可以就适合，
Culture (from the Latin cultura stemming from colere, meaning "to cultivate")[1] generally refers to patterns of human activity and the symbolic structures that give such activities significance and Cultures can be "understood as systems of symbols and meanings that even their creators contest, that lack fixed boundaries, that are constantly in flux, and that interact and compete with one another"文化（来自于colere的拉丁文化，意为“培养”）1通常指的是人类活动的模式和赋予这些活动意义和重要性的符号结构。文化可以被“理解为符号和意义的系统，即使是他们的创造者，缺乏固定的边界，不断变化，相互影响，相互竞争”。Culture can be defined as all the ways of life including arts, beliefs and institutions of a population that are passed down from generation to Culture has been called "the way of life for an entire "[3] As such, it includes codes of manners, dress, language, religion, rituals, norms of behavior such as law and morality, and systems of belief as well as the 文化可以被定义为所有的生活方式，包括艺术、信仰和人口的制度，这些都是代代相传的。文化被称为“整个社会的生活方式”。因此，它包括礼仪、服饰、语言、宗教、仪式、行为规范，如法律和道德，以及信仰和艺术。Cultural anthropologists most commonly use the term "culture" to refer to the universal human capacity and activities to classify, codify and communicate their experiences materially and Scholars have long viewed this capacity as a defining feature of humans (although some primatologists have identified aspects of culture such as learned tool making and use among humankind's closest relatives in the animal kingdom)文化人类学家最常使用“文化”一词来指代人类的普遍能力和活动，从物质上和象征意义上对他们的经历进行分类、编纂和交流。长期以来，学者们一直认为这种能力是人类的一个决定性特征（尽管一些灵长类动物学家已经确定了文化的某些方面，比如在动物王国中人类最亲密的亲戚之间的学习工具制造和使用）。Culture is manifested in human artifacts and activities such as music, literature, lifestyle, food, painting and sculpture, theater and [5] Although some scholars identify culture in terms of consumption and consumer goods (as in high culture, low culture, folk culture, or popular culture),[6] anthropologists understand "culture" to refer not only to consumption goods, but to the general processes which produce such goods and give them meaning, and to the social relationships and practices in which such objects and processes become For them, culture thus includes art, science, as well as moral 文化表现在人类的手工艺品和活动中，如音乐、文学、生活方式、食物、绘画和雕塑、戏剧和电影。尽管一些学者而言,识别文化消费和消费品(如文化高、低文化、民俗文化,或流行文化),人类学家理解“文化”不仅指消费产品,但一般流程生产这样的产品,给他们的含义,以及社会关系和实践成为嵌入的对象和过程。对他们来说，文化包括艺术、科学和道德体系。Various definitions of culture reflect differing theories for understanding, or criteria for evaluating, human Writing from the perspective of social anthropology in the UK, Tylor in 1874 described culture in the following way: "Culture or civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of "不同的文化定义反映了不同的理解理论，或者是评估人类活动的标准。写作从社会人类学的角度在英国,泰勒1874年文化在以下描述道:“文化或文明,在其广泛的人类学的意义上说,是复杂的整体,其中包括知识,信仰,艺术,道德,法律,习俗,和任何其他的能力和习惯被人作为社会的一员。”Rock engravings in Gobustan, Azerbaijan indicate a thriving culture dating around 10,000 BCMore recently, the United Nations Educational, Scientific and Cultural Organization (Unesco) (2002) described culture as follows: " culture should be regarded as the set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs"阿塞拜疆哥布斯坦的岩石雕刻表明，在公元前1万年左右，一种繁荣的文化。最近，联合国教育、科学及文化组织（教科文组织）（2002年）将文化描述为："。文化应被视为社会或社会群体的一套独特的精神、物质、智力和情感特征，除了艺术和文学之外，它还包括生活方式、生活方式、价值体系、传统和信仰。While these two definitions cover a range of meaning, they do not exhaust the many uses of the term "" In 1952, Alfred Kroeber and Clyde Kluckhohn compiled a list of 164 definitions of "culture" in Culture: A Critical Review of Concepts and D虽然这两个定义涵盖了一系列的含义，但它们并没有耗尽“文化”这个词的许多用法。1952年，Alfred Kroeber和Clyde Kluckhohn编制了一份文化中“文化”的164个定义：对概念和定义的批判性回顾。These definitions, and many others, provide a catalog of the elements of The items catalogued (, a law, a stone tool, a marriage) each have an existence and life-line of their They come into space-time at one set of coordinates and go out of it While here, they change, so that one may speak of the evolution of the law or the 这些定义，以及其他许多定义，提供了文化元素的目录。编目的项目（例如，法律、石器、婚姻）各有其自身的存在和生命线。它们在一组坐标中进入时空，然后从另一组坐标中走出来。在这里，他们改变了，所以人们可能会谈论法律或工具的演变。A culture, then, is by definition at least, a set of cultural Anthropologist Leslie White asked: "What sort of objects are they? Are they physical objects? Mental objects? Both? Metaphors? Symbols? Reifications?" In Science of Culture (1949), he concluded that they are objects "sui generis"; that is, of their own In trying to define that kind, he hit upon a previously unrealized aspect of symbolization, which he called "the symbolate"—an object created by the act of He thus defined culture as "symbolates understood in an extra-somatic "[10] The key to this definition is the discovery of the 因此，一种文化，至少从定义上来说，是一套文化对象。人类学家莱斯利怀特问道：“他们是什么东西？”他们是物理对象吗?精神的对象?都有?比喻吗?符号?一个个符号吗?”在文化科学（1949年）中，他得出结论，他们是“隋代”的对象;这是他们自己的。在试图定义这种类型的时候，他偶然发现了一个以前未实现的符号化的方面，他称之为“符号化”——一个由符号化行为创造的物体。因此，他将文化定义为“在非肉体环境中理解的符号”。这个定义的关键是发现了符号。
都差不多吧，看个人喜好了
will be better after we get married, have a baby
亲这可是没准确的定义 呦 要看自己的能力范围的 感觉可以就适合，
北方音乐、音乐时空、中国音乐教育等
凡是商业性质的杂志都没有什么权威性可言，谁有钱都能上音乐头版。而国内还没有一本非营利的乐评杂志发行。
至于音乐资讯，纸媒早就不是首选的途径。像《通俗歌曲》、《音乐天堂》（现在还有吗？）这种在信息匮乏时代形成巨大影响的刊物，如今实在找不到阅读的必要。
英国的《画面与音响》sight and sound ，美国的《娱乐》杂志 entertainment
初中生学习英语，应该以培养兴趣为主，而且，基础也要重视。新概念英语还是不错的，第一册都是很简单的，里面的单词和语法也都很容易学习，只要坚持记忆，学习，提高成绩也不难。而且，在学习的时候对基础的东西一定要重视，要是觉得时间有限就可以用英语学习机来提高。有个叫看背机的英语学习机背单词就很不错，可以反复的复读单词来增加记忆效果的，在背单词的时候只要集中注意力，认真的看，背记忆就可以把单词就好的。只要坚持记忆，提高成绩不难。
亲这可是没准确的定义 呦 要看自己的能力范围的 感觉可以就适合，
will be better after we get married, have a baby
期刊的特点(1)报道及时 期刊与图书相比较，出版周期短，刊载论文的速度快、数量大、内容新颖、发行与影响面广，能及时反映国内外科学技术的新成果、新水平、新动向。(2)内容广泛 期刊发表的文献，大多数是原始论文，提供的资料包括研究方法、仪器装置、结果讨论和参考文献等。此外，期刊还刊登文献述评、动态介绍、会议消息，书评和新书预告、产品广告等，内容十分丰富。不仅如此，其它类型的文献，也常常在期刊上发表，如会议论文、科技报告、学位论文等，重要的专利在期刊上也常有报告。(3)连续出版 期刊连续出版，不仅有利于情报的传递，而且它们所积累的大量文献，历史地、系统地记录了某一学科或某一研究对象的发展过程。期刊每期都有目录，卷末或年末编有各种索引，有的期刊还出版多卷或多年的累积索引，便于文献情报检索。
1989年 ’89安徽省青年美术作品展（安徽省美协主办，合肥）。1991年 《美术之友》专题介绍其艺术成果。1992年 入编《中华中青年国画名家集萃》画册（四川美术出版社）。1993年 《江苏画刊》（第3期）发表论文《关于绘画的现代意识》；获安徽省记协颁发的92全省好新闻美术作品一等奖；韩中书画交流展（韩国），被收藏，韩国《每日新闻》独幅发表其作品。1994年 《美术报》发表美术批评文章《评委的导向》；第2届中韩书画交流展，入编展览画集；《艺术界》杂志专题介绍其中国画艺术成果。1995年 九板块中国画展（安徽省美协主办），发表文章《相互反叛的结果》；安徽现代美术展览（法国巴黎、里昂、比利时），并被收藏。1996年 第4届中韩书画交流展 （安徽）；获安徽省美协颁发的首届安徽省美术理论学术成果奖二等奖。1997年 当代情境——安徽省中青年美术家作品双年展（安徽省博物馆）；第5届安徽省艺术节画展。1998年 ’98安徽省青年美术作品展览（安徽省文联主办），获铜奖；’98安徽省社会文化系统美展（安徽省文化厅主办），获三等奖。1999年 安徽当代中国画展（广东省美术馆），入编《安徽当代中国画集》；《美术报》发表文章《思维敏捷 勇于探索》；《美术》杂志（第3期）刊登中国画《溪山探奇图》；《当代中国青年书画展》（中国美协主办，北京），获优秀奖；第二届安徽省中青年美术家作品双年展。2000年 参加世纪之交·安徽省美术发展研讨会，发表论文《新徽派，新观念》；《美术》杂志（第4期）将其参加“中国美术世纪之交的回眸与展望”征文《走 向现代：中国画内部 的突破》，作为中国画百年回顾的代表论文刊登；第6届安徽省艺术节银奖（安徽省文化厅主办），入编画集；参加第6届安徽省艺术节·安徽美术论坛，发表论文《美术创作与修养》。2001年 世纪元年八人画展（安徽现代艺术展览中心）；中国美协第15次新人新作展（中国美术馆）；守望自然·第三届安徽省中青年美术家作品双年展；苏皖中国画六人联展（亚明艺术馆）；第四届当代中国山水画展，获佳作奖（河南）；《美术》杂志第12期发表中国画《黄山松系列：月弄松影》和评论文章《年轻的皖军与徽式图景》。2002年 9加3画展（合肥——久留米友好美术馆）；《美术报》“为中国美术把脉”栏目发表文章《追求时代风格》；迎奥运全国中国画展（中国美协主办），入编画集；焦墨山水参加江苏省国画院主办的“今日水墨·全国中国画名家作品巡回展”（南京），四幅作品入编由古吴轩出版社出版的《今日水墨·全国中国画名家作品巡回展作品集》；西部辉煌·全国中国画作品提名展（中国美协主办），获优秀奖，入编画集；纪念延安讲话发表60周年全国美术作品展（中国美协主办）；保护世界遗产国际中国画作品展（中国美协主办），获优秀奖，入编画集；《美术界》刊登作品《黄山松韵》。2003年 今日水墨·第四届全国中国画名家作品巡回展（四川省美术馆）,入编画集（四川美术出版社）；《中国艺术》杂志第3期推出其焦墨黄山专题（中国美术出版总社）；今日美术馆首届全国青年美展（北京今日美术馆），入编画集；2003年全国中国画展（中国美协主办），入编画集；黎昌杯·首届全国青年国画年展（中国文艺基金会、中国美术馆主办），获银奖，入编画集（中国文联出版社）；《黄山新概念·画家、评论家笔谈王永敬》（梅墨生等11人）、《将笔墨进行到底——关于王永敬中国画创作变法的臆说》（唐跃/文），及焦墨黄山系列作品10幅刊于《文化时空》杂志第8期；参加第四次安徽省文代会；参加湖南省美协国画艺委会等单位举办的“走进湘西·全国书画名家采风团”活动。2004年 《美术》杂志（第3期）、《美术观察》（第1期）发表中国画《黄山雪霁》；2004年全国中国画提名展（中国美协主办，山东），入编画集；焦墨系列山水画参加由青海省文联、青海省美协主办的今日水墨·第五届全国中国画名家作品巡回展（西宁），系列作品入编作品集；应邀参加中国艺术研究院主办的黄宾虹国际学术研讨会，会上提交论文《“笔墨中国”的现代平台——宾虹体系的再认识》；第七届安徽省艺术节美术金奖（安徽省文化厅主办）；论文《当代意义的启示》刊于“赖少其书画捐赠专刊”；全国青年国庆书画展（中国美协主办，国家博物馆）；新世纪首届安徽美术大展（安徽美协主办），获铜奖；徽墨心象·中国画名家邀请展（安徽美协主办）；中国美术出版总社《荣宝斋》杂志刊出“王永敬的焦墨黄山”专题；“焦墨黄山·王永敬访谈”专题刊于香港亚太国际出版公司《当代艺术人》杂志；第二届全国青年国画年展（中国文艺基金会、中国美术馆主办），获铜奖，入编画集；参加安徽省委宣传部“百名新闻工作者、百名文艺工作者·走进基层看安徽”活动，为第2组采风团成员；黄山新概念·王永敬专题刊于《中国艺术》杂志“当代水墨艺术家专辑”。2005年 江苏省美协、江苏省国画院、安徽省美协、安徽省书画院在江苏省美术馆联合主办“焦墨黄山·王永敬画展”（南京），收入代表性作品和全国十余位理论家、画家对其“焦墨黄山”的研究、评论和定位文章的画册《王永敬的笔墨世界》出版发行；彩墨空间·当代中国画家提名展（中国美协主办，大连美术馆），入编画集；赴黄山参加 “黄山山中人——黄宾虹诞辰140周年逝世50周年系列纪念活动”；水墨敦煌·当代中国画名家学术邀请展（兰州），收入画集；策划“今日水墨·第六届全国中国画名家作品巡回展”和全国画家走进徽州采风活动，系列焦墨作品参展；《美术报》整版发表“换个角度画黄山”专题；《香港书画报》整版发表《黄山新概念》专题；徽墨百家中国画邀请展（安徽文联、安徽美协主办），主编《徽墨百家》画集；第16届国际造型艺术家协会代表大会·美术特展（中国美协主办），入编画集；徽墨心象·中国画名家提名展（安徽美协主办）；全国第二届中国美协会员中国画精品展（中国美协主办），入编画集；参加赖少其艺术学术研讨会，并发言，研究赖少其的论文发表于《合肥学院学报》；参加“魅力珠海——全国画家写生采风活动”。2006年 安徽省美协、安徽省书画院在安美艺术会展中心联合主办“焦墨黄山·王永敬画展”的第二回展（合肥），印制《焦墨黄山·王永敬画展专集》画册；财富金秋·中国当代水墨名家邀请展（浙江），入编画集；《美术报》“画家周刊”刊出中国画《处处是画图》；赴黄山参加“新安画派继承与发展学术研讨会”，会上作了“强调承传，更强调风格的再创造”的发言；东方墨·中国当代水墨艺术家邀请展（北京、挪威），三幅作品入编画集；今日水墨·走进新沂蒙全国中国画邀请展（山东），入编画集，《美术报》发表作品中国画《蒙山人家》；彩墨中国·2006年当代中国画名家提名展（四川），作品收入作品集；新徽派山水画名家作品特展（安徽美协主办），出版个人作品专集，参加“新徽派美术论坛·山水画学术研讨会”，并作了“徽派文脉的意义”的发言；全国第三届中国美协会员精品展（中国美协主办），入编画集；今日水墨·第七届全国中国画名家作品巡回展，赴江苏盐城参加开幕式和采风活动，作品收入作品集；首届当代安徽·国画名家邀请展（安徽省美协、省书画院、省渐江国画院主办），入编画集。2007年 今日水墨·第八届全国中国画名家作品巡回展（ 陕西省美协主办），赴陕西西安参加开幕式和采风活动，入编作品集；由安徽省美术家协会、安徽美术家画廊组织“王永敬·焦墨黄山”展区，参加第13届中国艺术博览会，《江淮晨报》于艺博会期间专题刊发其国画作品和苏传敏评论文章；《江淮晨报》值祝贺2007年中国国际徽商大会与第八届安徽省艺术节开幕之际。以“徽山·徽水·徽文化”为题刊出王永敬绘画专版，并刊发评论文章《全凭焦墨写山魂》；安徽电视台文体频道，5月制作播出《“焦墨黄山”--青年画家王永敬》专题片；《美术报》7月刊登中国画作品《皖南写生》；作品与艺术评论专题刊入西泠印社出版社的《新水墨·山水卷1》；中国画作品参加浙江《艺术财富》2007年度水墨名家邀请展；作品获得第八届安徽省艺术节美术铜奖；《书与画》第181期杂志专题刊发其作品与评论文章（上海书画出版社）；被安徽省文学艺术界联合会评为首届全省十佳青年美术家；2008年 中国画作品参加墨韵徽风·2008全国中国画名家作品邀请展；合肥电视台制作《王永敬写生归来》专访在“艺术财富”栏目播出；中国画作品获第二届安徽美术大展铜奖；长篇美术论文《“笔墨中国”的现代平台--宾虹体系再认识》收入《黄宾虹研究文集》（中国艺术研究院主编）；中国科学技术大学为纪念50周年校庆，主办“时间记忆·吴冠中、罗中立、洪凌、毛焰、高禹、丁寺钟、张永生、王永敬画展”，并出版画集；为安徽美术出版社出版的《黄宾虹客居池州诗画集》作序文《黄宾虹与池州》；《自然旁观--王永敬写生作品选辑》出版；《中国民族书画》杂志副刊《中国当代美术名家档案·王永敬》面世，较为全面地收入了画家的艺术成果；2009年 美术理论成果获第三届安徽省文学艺术界联合会文艺评论奖一等奖；参加安徽省文学艺术界联合会第五次代表大会；中国画作品参加全国公安文联在中国军事博物馆举办的全国书画名家作品邀请展；中国画作品参加第三届安徽省世纪美术大展获奖作品展，并获优秀奖。2010年 中国画应邀参加黄山画会成立30周年作品展，并刊于《美术报》；《合肥晚报》“书画名家迎春”专版发表《“焦墨黄山”的画上思语·王永敬中国画题跋录》，并刊发画作《松石云泉》；《南京晨报》整版发表3幅中国画和沙鸥评论文章《黄宾虹信徒王永敬》；应邀在上海世博会“安徽周”上现场作画“焦墨黄山”，并被安徽省文化厅评为文化系统先进个人；《美术报》8月刊出《“焦墨黄山·王永敬写生作品选》专题；参加安徽省美术家协会“红色之旅采风团江西行”活动；中国画作品参加第九安徽省艺术节美术书法作品展；中国画作品10幅和评论文章收入河北美术出版社《百年中国画家·当代卷（下卷）》；中国画作品入展中国国家画院主办的“写意精神---新安画派古今中国画创作高峰论坛暨学术邀请展”，作品编入同名画集，美术论文《黄山绘画的写生精神--从浙江的作品谈起》入编其文集；赴韩国釜山参加中韩双向当代美术家作品邀请展览、交流、采风活动。2011年 《新安晚报》刊发马丽春评论其艺术的文章《痴迷黄粉与“焦墨黄山”》；《焦墨黄山--王永敬画集》出版；中国画作品《焦墨黄山图》获安徽省人民政府2007-2008年度安徽省社会科学、文学、艺术、出版奖三等奖；中国画作品参加安徽省人民政府赴台文化经贸访问活动的“画里安徽”美术书法展览；《“焦墨黄山”题跋选》由安徽美术出版社出版；