知名網路小說家去世

① 最近幾年去世的著名文學家

1、巴金 2005.10.17
巴金（1904.11.25—2005.10.17），原名李堯棠，另有筆名有佩竿、極樂、黑浪、春風等，字芾甘。漢族，四川成都人，祖籍浙江嘉興。中國作家、翻譯家、社會活動家、無黨派愛國民主人士。巴金1904年11月生在四川成都一個封建官僚家庭里，五四運動後，巴金深受新潮思想的影響，並在這種思想的影響下開始了他個人的反封建斗爭。1923年巴金離家赴上海、南京等地求學，從此開始了他長達半個世紀的文學創作生涯。
2、季羨林 2009.7.11
季羨林(1911.8.6~2009.7.11)：中國山東省聊城市臨清人，字希逋，又字齊奘。國際著名東方學大師、語言學家、文學家、國學家、佛學家、史學家、教育家和社會活動家。歷任中國科學院哲學社會科學部委員、聊城大學名譽校長、北京大學副校長、中國社會科學院南亞研究所所長，是北京大學的終身教授。
早年留學國外，通英、德、梵、巴利文，能閱俄、法文，尤精於吐火羅文(當代世界上分布區域最廣的語系印歐語系中的一種獨立語言)，是世界上僅有的精於此語言的幾位學者之一。為「梵學、佛學、吐火羅文研究並舉，中國文學、比較文學、文藝理論研究齊飛」，其著作匯編成《季羨林文集》，共24卷。生前曾撰文三辭桂冠：國學大師、學界泰斗、國寶。
3、史鐵生 2010.12.31
史鐵生（1951年1月4日—2010年12月31日），中國作家、散文家。1951年出生於北京。1967年畢業於清華大學附屬中學，1969年去延安一帶插隊。因雙腿癱瘓於1972年回到北京。後來又患腎病並發展到尿毒症，靠著每周3次透析維持生命。後歷任中國作家協會全國委員會委員，北京作家協會副主席，中國殘疾人聯合會副主席。自稱職業是生病，業余在寫作。2010年12月31日凌晨3時46分因突發腦溢血逝世，享年59歲。
4、莫懷戚 2014.7.27
懷戚，1951年6月3日生於重慶，筆名周平安、章大明。當代作家。中國作家協會會員，重慶作家協會副主席。
1966年初中畢業，到四川內江插隊。1982年畢業於四川大學中文系。 生前為重慶師范大學文學與新聞學院新聞系副主任、教授。1980年開始文學創作。其中一篇小說《詩禮人家》曾獲「四川文學」獎。著有《莫懷戚中短篇小說選》。其作《散步》被選入蘇教版初二語文第二十二課，也被選入了2013年人教版初一上冊語文第一課。
4、張賢亮 2014.9.27
張賢亮，男，國家一級作家、收藏家、書法家。1936年生於南京，祖籍江蘇盱眙縣。代表作：《靈與肉》、《綠化樹》、《男人的一半是女人》等，立體文學作品：鎮北堡西部影城、老銀川一條街。早在50年代初讀中學時即開始文學創作，1955年從北京移居寧夏，先當農民後任教員。1957年在「反右運動」中因發表詩歌《大風歌》被劃為「右派分子」，押送農場「勞動改造」 長達22年。1979年中共十一屆三中全會後平反恢復名譽，重新執筆後創作小說、散文、評論、電影劇本，成為中國當代重要作家之一。曾任寧夏回族自治區文聯副主席、主席，中國作家協會寧夏分會主席等職，並任六屆政協全國委員會委員，中國作協主席團委員。2014年9月27日，著名作家張賢亮因病醫治無效去世，享年78歲。

② 材料作文：一位著名的小說家去世了，在他的文稿中發現了一張未來小說的創作構思提綱……怎麼寫

1位著名的小說家去世了，在他的文稿中發現了1張未來小說的創作構思提綱，急求1材料作文樓主可以試試寫1部科幻小說，在作家的書稿中留下線索，然後引出未來故事。

③ 近幾年去世的網文女作家

這個我倒是不知道，但是我挺希望那個腦癱女作家余秀華早點去世。

④ 最近，好像是幾個月前，起點死掉了一個網路小說家，貌似蠻有名的。叫什麼來著...

賊道三痴
姓名：鄭暉
生卒：1972年1月15日-2015年9月21日5時40分
望採納

⑤ 有哪些知名網路小說作家離開了起點,去了縱橫

烽火戲諸侯，柳下揮，夢入神機，流浪的癩蛤蟆等一批大神級別的作家跟老東家起點，據說是因為起點網站對作家的限制較大，勞資雙方因為待遇等原因，致使一大批作家離開起點。簡單說，起點的水很深。

⑥ 閱讀下面的材料，選擇一個角度，寫一篇議論文。。一個著名的小說家去世了，在他的文稿中發現了一張未來...

1人與人之間的相處，必須相互包容
2不能改變這個世界，就必須改變自己
3世界人民一家人，盡管我們的文化，信仰各不相同，但我們生活的環境把我們緊緊的聯系在一起

⑦ 哪個著名作家過世的時候鬧得很大

當古龍死的時候。這直接引發了事件。“如果一個男人的家裡沒有酒，這個男人是什麼？不喝酒的人不是男人！即使他自己不喝，他也應該准備些東西給別人喝！”——從古龍《陸小鳳傳奇》。

1985年9月21日下午6時，因肝硬化引起食管靜脈腫瘤大出血，古龍逝世，享年47歲。倪匡為古龍寫了一篇訃告，其中有兩句很有名：世上沒有古龍，但心中有古龍。然而，我更喜歡喬奇的經典輓聯：小李飛刀入聲，楚留香不見於世。我喜歡古龍。雖然他擅長飲酒，好色且墮落，但我還是喜歡他，他的才華，他的寫作風格，他的不羈的風格和他的可愛。

⑧ 已逝的網路小說作者

賊道三痴，作品《上品寒士》等，大神級，2015年癌症去世

⑨ 哪些年輕網路寫手逝世了

某知名閱讀網站的A簽作者，青鋆，87年生的女孩，浙江金華女孩。
還有一個筆名叫風天嘯的男作家也去世了。
縱橫中文網簽約作者、網路寫手這西瓜真大，在老家幫忙時從3樓摔下，醫院搶救了幾天，還是沒救回來。
在起點中文網連載的網路小說《武布天下》作者「十年雪落」猝死在出租屋。

⑩ 馬丁·路德·金哪一篇文章中有「一位著名的小說家去世了」這一句

應該不是《我有一個夢想》里的
這是原文http://..com/question/673371.html

是這里的，名字我也不好翻譯，看第一句
Where Do We Go from Here Chaos or Community

Martin Luther King, Jr.

I

Some years ago a famous novelist died. Among his papers was found a list of suggested plots for future stories, the most prominently underscored being this one: 「A widely separated family inherits a house in which they have to live together.」 This is the great new problem of mankind. We have inherited a large house, a great 「world house」 in which we have to live together—black and white, Easterner and Westerner, Gentile and Jew, Catholic and Protestant, Moslem and Hin—a family unly separated in ideas, culture and interest, who, because we can never again live apart, must learn somehow to live with each other in peace.

However deeply American Negroes are caught in the struggle to be at last at home in our homeland of the United States, we cannot ignore the larger world house in which we are also dwellers. Equality with whites will not solve the problems of either whites or Negroes if it means equality in a world society stricken by poverty and in a universe doomed to extinction by war.

All inhabitants of the globe are now neighbors. This world-wide neighborhood has been brought into being as a result of the modern scientific and technological revolutions. The world of today is vastly different from the world of just one hundred years ago. A century ago Thomas Edison had not yet invented the incandescent lamp to bring light to many dark places of the earth. The Wright brothers had not yet invented that fascinating mechanical bird that would spread its gigantic wings across the skies and soon dwarf distance and place time in the service of man. Einstein had not yet challenged an axiom and the theory of relativity had not yet been posited.

Human beings, searching a century ago as now for better understanding, had no television, no radios, no telephones and no motion pictures through which to communicate. Medical science had not yet discovered the wonder drugs to end many dread plagues and diseases. One hundred years ago military men had not yet developed the terrifying weapons of warfare that we know today—not the bomber, an airborne fortress raining down death; nor napalm, that burner of all things and flesh in its path. A century ago there were no sky-scraping buildings to kiss the stars and no gargantuan bridges to span the waters. Science had not yet peered into the unfathomable ranges of interstellar space, nor had it penetrated oceanic depths. All these new inventions, these new ideas, these sometimes fascinating and sometimes frightening developments, came later. Most of them have come within the past sixty years, sometimes with agonizing slowness, more characteristically with bewildering speed, but always with enormous significance for our future.

The years ahead will see a continuation of the same dramatic developments. Physical science will carve new highways through the stratosphere. In a few years astronauts and cosmonauts will probably walk comfortably across the uncertain pathways of the moon. In two or three years it will be possible, because of the new supersonic jets, to fly from New York to London in two and one-half hours. In the years ahead medical science will greatly prolong the lives of men by finding a cure for cancer and deadly heart ailments. Automation and cybernation will make it possible for working people to have undreamed-of amounts of leisure time. All this is a dazzling picture of the furniture, the workshop, the spacious rooms, the new decorations and the architectural pattern of the large world house in which we are living.

Along with the scientific and technological revolution, we have also witnessed a world-wide freedom revolution over the last few decades. The present upsurge of the Negro people of the United States grows out of a deep and passionate determination to make freedom and equality a reality 「here」 and 「now.」 In one sense the civil rights movement in the United States is a special American phenomenon which must be understood in the light of American history and dealt with in terms of the American situation. But on another and more important level, what is happening in the United States today is a significant part of a world development.

We live in a day, said the philosopher Alfred North Whitehead, 「when civilization is shifting its basic outlook; a major turning point in history where the pre-suppositions on which society is structured are being analyzed, sharply challenged, and profoundly changed.」 What we are seeing now is a freedom explosion, the realization of 「an idea whose time has come,」 to use Victor Hugo』s phrase. The deep rumbling of discontent that we hear today is the thunder of disinherited masses, rising from ngeons of oppression to the bright hills of freedom. In one majestic chorus the rising masses are singing, in the words of our freedom song, 「Ain』t gonna let nobody turn us around.」 All over the world like a fever, freedom is spreading in the widest liberation movement in history. The great masses of people are determined to end the exploitation of their races and lands. They are awake and moving toward their goal like a tidal wave. You can hear them rumbling in every village street, on the docks, in the houses, among the students, in the churches and at political meetings. For several centuries the direction of history flowed from the nations and societies of Western Europe out into the rest of the world in 「conquests」 of various sorts. That period, the era of colonialism, is at an end. East is moving West. The earth is being redistributed. Yes, we are 「shifting our basic outlooks.」

These developments should not surprise any student of history. Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself. The Bible tells the thrilling story of how Moses stood in Pharaoh』s court centuries ago and cried, 「Let my people go.」 This was an opening chapter in a continuing story. The present struggle in the United States is a later chapter in the same story. Something within has reminded the Negro of his birthright of freedom, and something without has reminded him that it can be gained. Consciously or unconsciously, he has been caught up by the spirit of the times, and with his black brothers of Africa and his brown and yellow brothers in Asia, South America and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice.

Nothing could be more tragic than for men to live in these revolutionary times and fail to achieve the new attitudes and the new mental outlooks that the new situation demands. In Washington Irving』s familiar story of Rip Van Winkle, the one thing that we usually remember is that Rip slept twenty years. There is another important point, however, that is almost always overlooked. It was the sign on the inn in the little town on the Hudson from which Rip departed and scaled the mountain for his long sleep. When he went up, the sign had a picture of King George III of England. When he came down, twenty years later, the sign had a picture of George Washington. As he looked at the picture of the first President of the United States, Rip was confused, flustered and lost. He knew not who Washington was. The most striking thing about this story is not that Rip slept twenty years, but that he slept through a revolution that would alter the course of human history.

One of the great liabilities of history is that all too many people fail to remain awake through great periods of social change. Every society has its protectors of the status quo and its fraternities of the indifferent who are notorious for sleeping through revolutions. But today our very survival depends on our ability to stay awake, to adjust to new ideas, to remain vigilant and to face the challenge of change. The large house in which we live demands that we transform this world-wide neighborhood into a world-wide brotherhood. Together we must learn to live as brothers or together we will be forced to perish as fools.

We must work passionately and indefatigably to bridge the gulf between our scientific progress and our moral progress. One of the great problems of mankind is that we suffer from a poverty of the spirit which stands in glaring contrast to our scientific and technological abundance. The richer we have become materially, the poorer we have become morally and spiritually.

Every man lives in two realms, the internal and the external. The internal is that realm of spiritual ends expressed in art, literature, morals and religion. The external is that complex of devices, techniques, mechanisms and instrumentalities by means of which we live. Our problem today is that we have allowed the internal to become lost in the external. We have allowed the means by which we live to outdistance the ends for which we live. So much of modern life can be summarized in that suggestive phrase of Thoreau: 「Improved means to an unimproved end.」 This is the serious predicament, the deep and haunting problem, confronting modern man. Enlarged material powers spell enlarged peril if there is not proportionate growth of the soul. When the external of man』s nature subjugates the internal, dark storm clouds begin to form.

Western civilization is particularly vulnerable at this moment, for our material abundance has brought us neither peace of mind nor serenity of spirit. An Asian writer has portrayed our dilemma in candid terms[1][5]:

You call your thousand material devices 「labor-saving machinery,」 yet you are forever 「busy.」 With the multiplying of your machinery you grow increasingly fatigued, anxious, nervous, dissatisfied. Whatever you have, you want more; and wherever you are you want to go somewhere else... your devices are neither time-saving nor soul-saving machinery. They are so many sharp spurs which urge you on to invent more machinery and to do more business.

This tells us something about our civilization that cannot be cast aside as a prejudiced charge by an Eastern thinker who is jealous of Western prosperity. We cannot escape the indictment.

This does not mean that we must turn back the clock of scientific progress. No one can overlook the wonders that science has wrought for our lives. The automobile will not abdicate in favor of the horse and buggy, or the train in favor of the stagecoach, or the tractor in favor of the hand plow, or the scientific method in favor of ignorance and superstition. But our moral and spiritual 「lag」 must be redeemed. When scientific power outruns moral power, we end up with guided missiles and misguided men. When we foolishly minimize the internal of our lives and maximize the external, we sign the warrant for our own day of doom.

Our hope for creative living in this world house that we have inherited lies in our ability to re-establish the moral ends of our lives in personal character and social justice. Without this spiritual and moral reawakening we shall destroy ourselves in the misuse of our own instruments.

II

Among the moral imperatives of our time, we are challenged to work all over the world with unshakable determination to wipe out the last vestiges of racism. As early as 1906, W.E.B. DuBois prophesied that 「the problem of the twentieth century will be the problem of the color line.」 Now as we stand two-thirds into this exciting period of history we know full well that racism is still that hound of hell which dogs the tracks of our civilization.

Racism is no mere American phenomenon. Its vicious grasp knows no geographical boundaries. In fact, racism and its perennial ally—economic exploitation—provide the key to understanding most of the international complications of this generation.

The classic example of organized and institutionalized racism is the Union of South Africa. Its national policy and practice are the incarnation of the doctrine of white supremacy in the midst of a population which is overwhelmingly black. But the tragedy of South Africa is not simply in its own policy; it is the fact that the racist government of South Africa is virtually made possible by the economic policies of the United States and Great Britain—two countries which profess to be the moral bastions of our Western world.

In country after country we see white men building empires on the sweat and suffering of colored people. Portugal continues its practices of slave labor and subjugation in Angola; the Ian Smith government in Rhodesia continues to enjoy the support of British-based instry and private capital, despite the stated opposition of British Government policy. Even in the case of the little country of South West Africa, we find the powerful nations of the world incapable of taking a moral position against South Africa, though the smaller country is under the trusteeship of the United Nations. Its policies are controlled by South Africa and its manpower is lured into the mines under slave-labor conditions.

During the Kennedy administration there was some awareness of the problems that breed in the racist and exploitative conditions throughout the colored world, and a temporary concern emerged to free the United States from its complicity, though the effort was only on a diplomatic level. Through our Ambassador to the United Nations, Adlai Stevenson, there emerged the beginnings of an intelligent approach to the colored peoples of the world. However, there remained little or no attempt to deal with the economic aspects of racist exploitation. We have been notoriously silent about the more than $700 million of American capital which props up the system of apartheid, not to mention the billions of dollars in trade and the military alliances which are maintained under the pretext of fighting Communism in Africa.

Nothing provides the Communists with a better climate for expansion and infiltration than the continued alliance of our nation with racism and exploitation throughout the world. And if we are not diligent in our determination to root out the last vestiges of racism in our dealings with the rest of the world, we may soon see the sins of our fathers visited upon ours and succeeding generations. For the conditions which are so classically represented in Africa are present also in Asia and in our own backyard in Latin America.

Everywhere in Latin America one finds a tremendous resentment of the United States, and that resentment is always strongest among the poorer and darker peoples of the continent. The life and destiny of Latin America are in the hands of United States corporations. The decisions affecting the lives of South Americans are ostensibly made by their governments, but there are almost no legitimate democracies alive in the whole continent. The other governments are dominated by huge and exploitative cartels that rob Latin America of her resources while turning over a small rebate to a few members of a corrupt aristocracy, which in turn invests not in its own country, for its own people』s welfare, but in the banks of Switzerland and the playgrounds of the world.

Here we see racism in its more sophisticated form: neo-colonialism. The Bible and the annals of history are replete with tragic stories of one brother robbing another of his birthright and thereby insuring generations of strife and enmity. We can hardly escape such a judgment in Latin America, any more than we have been able to escape the harvest of hate sown in Vietnam by a century of French exploitation.

There is the convenient temptation to attribute the current turmoil and bitterness throughout the world to the presence of a Communist conspiracy to undermine Europe and America, but the potential explosiveness of our world situation is much more attributable to disillusionment with the promises of Christianity and technology.

The revolutionary leaders of Africa, Asia and Latin America have virtually all received their ecation in the capitals of the West. Their earliest training often occurred in Christian missionary schools. Here their sense of dignity was established and they learned that all men were sons of God. In recent years their countries have been invaded by automobiles, Coca-Cola and Hollywood, so that even remote villages have become aware of the wonders and blessings available to God』s white children.

Once the aspirations and appetites of the world have been whetted by the marvels of Western technology and the self-image of a people awakened by religion, one cannot hope to keep people locked out of the earthly kingdom of wealth, health and happiness. Either they share in the blessings of the world or they organize to break down and overthrow those structures or governments which stand in the way of their goals.

Former generations could not conceive of such luxury, but their children now take this vision and demand that it become a reality. And when they look around and see that the only people who do not share in the abundance of Western technology are colored people, it is an almost inescapable conclusion that their condition and their exploitation are somehow related to their color and the racism of the white Western world.

This is a treacherous foundation for a world house. Racism can well be that corrosive evil that will bring down the curtain on Western civilization. Arnold Toynbee has said that some twenty-six civilizations have risen upon the face of the earth. Almost all of them have descended into the junk heaps of destruction. The decline and fall of these civilizations, according to Toynbee, was not caused by external invasions but by internal decay. They failed to respond creatively to the challenges impinging upon them. If Western civilization does not now respond constructively to the challenge to banish racism, some future historian will have to say that a great civilization died because it lacked the soul and commitment to make justice a reality for all men.

Another grave problem that must be solved if we are to live creatively in our world house is that of poverty on an international scale. Like a monstrous octopus, it stretches its choking, prehensile tentacles into lands and villages all over the world. Two-thirds of the peoples of the world go to bed hungry at night. They are undernourished, ill-housed and shabbily clad. Many of them have no houses or beds to sleep in. Their only beds are the sidewalks of the cities and the sty roads of the villages. Most of these poverty-stricken children of God have never seen a physician or a dentist.

There is nothing new about poverty. What is new, however, is that we now have the resources to get rid of it. Not too many years ago, Dr. Kirtley Mather, a Harvard geologist, wrote a book entitled Enough and to Spare.[2][6] He set forth the basic theme that famine is wholly unnecessary in the modern world. Today, therefore, the question on the agenda must read: Why should there be hunger and privation in any land, in any city, at any table, when man has the resources and the scientific know-how to provide all mankind with the basic necessities of life? Even deserts can be irrigated and topsoil can be replaced. We cannot complain of a lack of land, for there are 25 million square miles of tillable land on earth, of which we are using less than seven million. We have amazing knowledge of vitamins, nutrition, the chemistry of food and the versatility of atoms. There is no deficit in human resources; the deficit is in human will.

This does not mean that we can overlook the enormous acceleration in the rate of growth of the world』s population. The population explosion is very real, and it must be faced squarely if we are to avoid, in centuries ahead, a 「standing roo