给孩子当一天妈妈 女摄影家送爱心走进太阳村

<正>冬至是中华民族的一个传统节日,也是与家人团聚吃饺子的日子。12月22日冬至日,中国女摄影家协会主席王瑶,驻会副主席、秘书长吕静波,副主席刘滨、居杨,副秘书长李红、赓熙伟一行带着中国女摄影家的温暖和爱心深入基层走进位于北京市顺义区的太阳村,用母亲的爱和关怀给太阳村的孩子们当一天妈妈。她们和孩子们一起过冬至包饺子、过生日,用手中的相机给孩子们留下成长的足迹,将孩子们在太阳村的幸福生活拍摄下来。在这寒冬里用伟大的母爱让孩子们享     

One Day With the 11th Panchen Erdeni

At7 in the morning, we went to see the 11th Panchen Erdeni at his resident palace in Xigaze. The building was brightly lit. "He is taking a shower," said the monk who opened the door for us. Half an hour later, we found him. Dressed neatly, he was kowtowing to the statue of Sakyamuni, founder of Buddhism. Following this, he started to recite surras: Sutra of Paying Sacrifices and Laud to Master Zongkapa. Both laud Master     

A Day to Remember, a Day to Forget

Book reviewed:
Emily S. Rosenberg. A Date Which Will Live: Pearl Harbor in American Memory . Durham, NC: Duke University Press, 2003. 216 pp. $24.95 (paper).     

Economic Support for New Year's Day

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A Day in a Tibetan Nomadic Village

Yagla is the biggest nomadic village I have seen in northern Tibet.It lies in Sog County,about one kilometer away from the downtown of Sog. This village is situated on flat terrain by the mountainside,adjacent to Sogchu River.A suspension bridge links the two river banks and further extends into abundant grazing lands skirted with flourishing grass and spotted by countless flocks of yaks,goats,     

A Day in a Tibetan Nomadic Village

Yagla is the biggest nomadic village I have seen in northern Tibet.It lies in Sog County,about one kilometer away from the downtown of Sog. This village is situated on flat terrain by the mountainside,adjacent to Sogchu River.A suspension bridge links the two river banks and further extends into abundant grazing lands skirted with flourishing grass and spotted by countless flocks of yaks,goats,     

The Sublime Dissociation of the Past: Or How to Be(come) What One Is No Longer

Forgetting has rarely been investigated in historical theory. Insofar as it attracted the attention of theorists at all, forgetting has ordinarily been considered to be a defect in our relationship to the past that should be overcome in one way or another. The only exception is Nietzsche who so provocatively sung the praises of forgetting in his On the Use and Abuse of History (1874). But Nietzsche’s conception is the easy victim of a consistent historicism and therefore in need of correction. Four types of forgetting are identified in this essay. Central in the essay’s argument is the fourth type. This is the kind of forgetting taking place when a civilization “commits suicide” by exchanging a previous identity for a new one. Hegel’s moving account of the conflict between Socrates and the Athenian state is presented as the paradigmatic example of this kind of forgetting. Two conclusions follow from an analysis of this type of forgetting. First, we can now understand what should be recognized as a civilization’s historical sublime and how the notions of the historical sublime and of collective trauma are related. Second, it follows that myth and (scientific) history do not exclude each other; on the contrary, (scientific) history creates myth. This should not be taken to be a defect of history, for this is precisely how it should be.