理解公共文化服务：资金、人才与市场化道路的分歧   总被引：1，自引：0，他引：1  

刘辉 《江西师范大学学报(哲学社会科学版)》2011,44(2):19-25

围绕公共文化服务建设,相关研究成果数量呈现快速增长趋势。但是关于推进公共文化服务的具体主张,则呈现出外在集中性、一致性与潜在矛盾性并存的格局。因此,在对相关研究成果特别是其主张进行梳理的基础上,揭示当前学界研究的主要观点及其内在的可能分歧或矛盾,对于推进公共文化服务研究及实践有着基础性作用。  相似文献   

荷兰最美丽的童书出版社:莱姆斯卡特     

许洁 《出版科学》2011,(4):87-90

介绍莱姆斯卡特从艰难创立到蓬勃发展再到迎接数字化挑战走过的半个世纪风雨路程,通过介绍该出版社对儿童出版事业的理解和对童书产品卓越品质的追求,为正处于蓬勃发展中的我国儿童图画书出版提供借鉴。  相似文献   

中国传统符号的设计今用     

叶瑜 《科教文汇》2011,(4):123-123,132

中国传统符号的内容很多,怎么在现在的设计中做到古为今用,需要对中国传统符号的精髓彻底消化和贯通。  相似文献   

Making Sense of the Online Forum Posts of Two Books on Zheng He’s Voyages     

Dexin Tian  Chin-Chung Chao 《Journal of Intercultural Communication Research》2017,46(3):191-209

This paper studies the online forum posts at the websites of Amazon and Goodreads of two books on Zheng He’s voyages. The findings are threefold: First, most of the online forum participants play their due roles and satisfy the six conditions of Dahlberg’s model of an ideal online public sphere. Second, the emerged themes match the six conditions of Dahlberg’s model. The readers’ reviews at the two Western social media websites are mostly positive and rational. Implications of the study are also discussed.  相似文献   

《荀子》用《诗》特征及诗学意义     

张诗芳  王晓曦 《保定学院学报》2016,(2):81-84

在《荀子》一书中，引用《诗经》有83处。除大量引《诗》外，还有一些论《诗》的内容，这都明确地反映了荀子的一些诗学观念。荀子既谈其内容和旨意，又将其统摄在圣人之道之下，视之为道的载体，指导人们修身、从政，很大程度地将《诗》道德伦理化和政治化了，为汉兴以来《诗》的经学化奠定了基础。  相似文献   

从第31届奥运会看世界男篮的竞争新格局     

康喜来  袁海瑞 《湖北体育科技》2017,36(1):54-57

运用文献资料法、录像观察法、数理统计法、秩和比法等对进入第31届奥运会男子篮球决赛阶段的12支球队的攻防指标进行了研究。研究显示:在进攻端,美国、西班牙、澳大利亚、塞尔维亚4支球队排在前4名,中国男篮的进攻RSR值为0.21,在所有参赛球队中垫底。在防守端,西班牙、法国、克罗地亚、美国排在前4名,中国队的防守RSR值为0.35,列所有参赛球队的第11名。攻防综合方面,美国、西班牙、澳大利亚是表现最为出色的球队,中国男篮的攻防RSR值为0.13,在所有参赛球队中垫底。本届奥运会形成了美国男篮实力出众、欧洲球队整体实力强劲、大洋洲和非洲篮球进步明显、亚洲篮球远远落后于世界篮球的新格局。  相似文献   

The paradox of Sino-Japan people’s solidarity: focusing on China’s Japanese wave during the 1980s     

Im Wookyung 《Inter-Asia Cultural Studies》2016,17(3):416-433

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我国优秀48kg女子摔跤运动员孙亚楠里约奥运会赛前训练特征研究     

白银川  刘卫军  许奎元  张莉清  赵林林  路海 《北京体育大学学报》2017,40(9):105-111

摘要：运用文献资料法、专家访谈法、数理统计法、实地跟踪法和指标测试法，对我国优秀48 kg女子摔跤运动员孙亚楠备战里约奥运会期间的训练时间、训练阶段划分、训练内容和方法、训练负荷和部分生理生化指标进行分析和研究，结果显示:1)赛前训练时间为10周，强化9周,调整1周；训练内容主要为体能和技战术，体能课77次,占46.7%，技战术课88次，占53.3%；训练方法体能主要以重复和循环训练法，技战术主要以完整训练法和模拟比赛法；负荷安排节奏性强且呈波浪型趋势；CK、BUN与血乳酸最大浓度值均表明达到了赛前理想状态。2)孙亚楠赛前第2周、第3周和第4周前半段CK和BUN数值呈现出居高不下的态势，身体仍存在疲劳，未能适应周训练强度的安排。结论:1）孙亚楠赛前训练安排较为合理，完成了赛前既定的目标与任务；2）赛前第2周、第3周和第4周前半段实际训练效果不佳，机体未能适应训练强度安排，可能与赛前训练内容中有氧和无氧训练比例的安排、赛前训练方法中有氧和无氧能力训练强度的控制有关。  相似文献   

Small Nation,Big Sport: Basque Ball – Its Past and Present Cultural Meanings for the Basques     

Bartosz Prabucki 《国际体育史杂志》2017,34(10):943-956

Abstract

The Basques are a nation living in the Basque Country – a territory that is divided between two states – France and Spain. Isolated in the mountainous terrain they have preserved their original culture and collective identity. However, they still need to struggle for recognition, using some elements of their own culture to promote their identity and reject their status as a peripheral region of Spain or France. One of such elements is sport, especially so-called ‘traditional sports’ which this nation has preserved over centuries. The aim of this paper is thus to analyze one example of such a sport – Basque ball and its historical and present situation, connections with other elements of culture and its socio-cultural importance for the Basques.  相似文献   

Kinship,Camaraderie and Contestation: Fāṭimid Relations with the Ashrāf in the Fourth/Tenth Century.     

Shainool Jiwa 《Al-Masaq: Islam & the Medieval Mediterranean》2016,28(3):242-264

The founding of the Fā?imid caliphate across the southern Mediterranean, and then in Egypt, Syria and the ?ijāz at the turn of the fourth/tenth century, necessitated its negotiation with the ashrāf, those who claimed lineal descent from the Prophet Mu?ammad, and who by this time had gained significant influence as a social class based on their charismatic descent. While other dynastic powers fostered relationships with various members of the ashrāf, the Fā?imid–ashrāf dynamics were distinctive in that the Fā?imids legitimised their rule as Ismā?īlī Shī?ī imām-caliphs, based on their claim of descent from the Prophet Mu?ammad, and as the sole successors to his authority and leadership over the Islamic world. Consequently, Fā?imid–ashrāf relations were permeated by fraternal camaraderie as well as by competing contestations based on their shared claim to Prophetic lineage.  相似文献