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唐代儒学研究长期以来遭到忽视。但唐代儒学作为汉学与宋学的过渡，儒家学术思想上的重大转向正是在这一时期酝酿发端的。笔试图通过对唐代儒学历史演变的梳理，来探讨隋唐儒学的发展特征。 相似文献
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Rommel A. Curaming 《Inter-Asia Cultural Studies》2017,18(3):325-337
This paper revisits Jose Rizal’s thoughts relevant to the Malays to extract insights and implications that may be useful in rethinking the parameters of the ongoing debates on Malayness. I argue that these terms need to be rethought because they restrict even the most well-intentioned scholarly efforts to unsettle the foundation of the ethnic or race-based politics that they seek to neutralize. 相似文献
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玄学影响中国文学,一个重要的途径,是通过影响中国文人的处世态度、生活情趣、价值观念,进而影响到文学。从魏晋士风可以看到,玄学思潮振荡之时,士人性格确实有很多新的特点,主要有任诞率真、以入俗为超俗、淡泊宦情、追求高雅超逸风度几种类型。在玄学对士人心态的影响中,竹林七贤有着重要的作用。一《晋书》卷四十九阮籍等传末史臣叙论说:“嵇、阮竹林之会,刘、毕芳樽之友,驰骋庄门,排登李室……至于嵇康遗巨源之书,阮氏创先生之传,军谘散发,吏部盗樽,岂以世疾名流,兹焉自垢?”这是说,任情任诞之风的兴起,嵇、阮领其先。嵇康其实不同于后… 相似文献
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论金沙江文化与文明起源 总被引：1，自引：0，他引：1
金沙江化是中国化的重要组成部分之一，对于探索中国古代明的起源有着重要的学术理论价值。所谓金沙江化，是指金沙江的流域化。作为一种流域化，金沙江化具有自身的各种特色。从史前化到青铜化阶段，金沙江化均具整合与不整合的流域形态，其基础在于不同的地域类型。金沙江明的起源时代，相当于它的青铜时代，青铜化十分发达，但仍在国家制度之外徘徊。汉代政治化的扩展，把金沙江各族纳入明社会，成为中国明一个重要的亚明区。 相似文献
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《Cultural and Social History》2013,10(2):217-224
ABSTRACTThis article explores the cultural and social impact of the world's first mass public transit system by highlighting its impact on time instead of space. Time allows us to see how public transit imbricated small-scale and large-scale practices, channelling vast numbers of private goals and generating new kinds of collective and subjective experience. The reliability and ubiquity of the system transformed movement into a calculation between time, energy and money. This redefined the organization, perception and rhythms of activity within the daily cycle and transformed the geographical distribution of services. It thus created new forms of discrimination related to access. 相似文献
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神话是人类所创造的文化形式之一，它不仅与仪式、巫术有着密切的联系，而且也与古代制度、自然物象、地理地貌、历史事件、人性特点、生活习俗等人类的文化现象和文化制度存在着联系。 相似文献
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Susan Galloway 《Cultural Trends》2009,18(2):125-148
The well-documented challenges in researching the social impacts of the arts are closely related to key issues in contemporary social research and evaluation, most particularly the problem of causal attribution. The article contends that some of the most common criticisms of the evidence base for the social impact of the arts relate to the successionist model of change which underpins positivist social science research and evaluation. Illustrating this with reference to research on the arts and quality of life, the article considers the alternative generative understanding of causation that underpins theory-based evaluation (TBE) approaches, favoured recently in the UK as part of the “What Works?” agenda. While these approaches fit well with knowledge about the determinants of arts impact, the article considers whether in fact TBE approaches offer an effective strategy for understanding how and why arts engagement can result in social change. The limitations and possibilities of TBE are considered with reference to four recent UK studies of the impact of the arts on individuals which make use of them. 相似文献
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山西大学借百年校庆的机会，邀请海峡两岸的学者，以“全球化与黄土文明”为主题举行学术论坛，是很有意义的。我想围绕这个主题，谈一点自己的想法，向大家请教。一、黄土文明是中华文明的摇篮，在历史上有过自己的辉煌所谓黄土文明，应该是指孕育、诞生和生长于我国黄土高原这一特定自然环境与社会环境的文化形态。中国的黄土高原，是世界上最大的黄土沉积区，位于我国中部偏北，包括太行山以西、青海省以东、秦岭以北、长城以南的广大地区，跨山西、陕西、甘肃、青海、宁夏、河南等省区，东西千余千米，南北约700千米，全部面积约40万平… 相似文献
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本文以清文化的包容与创新精神为主题,论述了清文化包容与创新精神的含义和形成、发展的基本脉络,具体表现及其历史地位与意义. 相似文献
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Natasha Hodgson 《Al-Masaq: Islam & the Medieval Mediterranean》2005,17(1):61-85
Historical narratives of the crusades and Latin settlement in the Levant, like other medieval literature, provide slim details about women. In medieval society Latin literary education was dominated by a predominantly male and ecclesiastical hierarchy, which reflected the views of a patriarchal social system and marginalised the public role of women. Crusade narratives in particular have been criticised for their negative attitude towards women, mirroring a lack of ecclesiastical enthusiasm at their involvement in the crusade movement. Histories about crusading and events in the Latin East were often written for, and in some cases by, the lay nobility who took part in crusades and settled in the holy land. These texts were sometimes used as propaganda to encourage nobles to take the cross, and much of the imagery within them had didactic elements. In the case of women, they provided models for behaviour according to social and marital status. A consistently negative portrayal of women was doubtless impossible due to the number of important noblewomen who took the cross, and their value in cementing political alliances between western Europe and the Latin East through marriage. This article contends that it is the complex links between crusade narratives and the nobility, in terms of participation and patronage, audience, subject matter and values – crusade as a “noble” pursuit – which helps to explain the discrepancy between established ecclesiastical views and the portrayal of women in historical narratives about crusading and settlement in the East. In order to establish this idea effectively, several main themes must be addressed, including the role of crusade texts within the context of contemporary noble culture, and crusade narratives as source material for noble values concerning women. To begin, however, it is necessary to provide some background on attitudes towards women and crusade, as well as the concept of nobility and the noblewoman's place in medieval society. 相似文献