共查询到20条相似文献,搜索用时 15 毫秒
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Ibrahim Kalin 《Iranian studies》2010,43(4):563-566
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Frank Matero 《Conservation and Management of Archaeological Sites》2013,15(3):209-223
In the conservation of built heritage, earthen ruins rank as one of, if not the most, intractable of problems to be confronted. Lacking the very architectural devices originally in place to combat and control weathering, earthen ruins face rapid deterioration without constant remedial and preventive conservation. Often it is the enormous mass of many ancient earthen ruins that explain their persistence; however, even these will collapse over time from differential erosion, or eventually stabilize as formless lumps. The impossible demands of simultaneously preserving architectural form and fabric (materiality) challenge the archaeologist and conservation professional who attempt to manage both for temporary and permanent display. 相似文献
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Bryan T. McGraw 《Perspectives on Political Science》2017,46(1):58-64
In this paper, I survey the histories of Europe's Christian Democratic parties and suggest that inasmuch as they show that religiously framed party politics can have significant and positive effects on both institutions and supporters, it is difficult to see how those lessons translate straightforwardly to the American social and political order. Even if they did, making a success, both electorally and substantively, of a Christian Democratic movement in the United States would require a degree of statesmanship that certainly seems in short supply these days. 相似文献
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本文将《红楼梦》中涉及基督教思想与活动的相关内容抽绎出来,结合曹雪芹所处的社会背景和历史条件,进行了缜密的解析。 相似文献
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Wojciech Kozłowski 《European Review of History》2014,21(5):786-787
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Nathan Ron 《European Legacy》2014,19(1):27-42
The aim of this essay is to show that Erasmus’s concept of peace should be understood as a form of irenicism rather than pacifism. I argue that Erasmus’s basic claims on war and peace do not qualify him as a pacifist, first of all because his concept of peace is non-universal: it is exclusively Christian since it does not include Muslims and Jews unless they have converted to Christianity. Secondly, Erasmus’s willingness to fight the Turks and his call for a Christian war against them suggests that he was not a pacifist. Since the peace Erasmus preached for was exclusively Christian, it cannot be identified as pacifism in its accepted universal sense, but rather as a commitment to the peace of Christendom, and therefore his concept of peace should more precisely be described as irenic. By shedding new light on Erasmus’s notion of war and peace, this essay suggests that his alleged religious tolerance should be considered anew. 相似文献
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王韬与来华传教士、教会以及基督教之间的关系,时间上以1850年代为中心,尤其集中在1854—1857年期间,并以麦都思的去世为时间与信仰上的一个转折点。此间王韬不仅接替其父王昌桂协助麦都思等完成《圣经》翻译,而且还近于重新改写翻译了《宗主诗篇》,积极参与宣教站宣教材料的编写及传播事务,同时还向麦都思提交了一份与自己受洗相关的申请书,王韬与基督教之间的关系至此亦达到顶点。但即便如此,撇开当时的社会文化因素,王韬的不断被自我强化的中国文化立场、世俗与知识理性、比较宗教意识、根深蒂固的文人情怀与生活习气,让他始终陷入到基督教信仰与非基督教信仰的夹缝之间,并最终让他完成了一个晚清民间文人信仰追求、怀疑与自我放逐的思想人生之路。 相似文献
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