世纪精品杰作 百年惠存留芳——世界最大最重金币研制生产

为了迎接人类跨入二十一世纪 ,向世人展示中国金银币的风采 ,受中国金币总公司委托 ,在中国印钞造币总公司的领导下 ,沈阳造币厂开发制作了千年纪念金币。该金币面向国内国际发行共 2 0枚。单枚质量 10ｋｇ ,成色 99 99% ,直径 180ｍｍ ,厚度为 2 4 3ｍｍ ,边部齿数 3 80个 ,面值 3 0 0 0 0元 ,为目前世界上最大最重的金币。该产品正面图案为中华世纪坛 ,背景为九龙盘绕 ,象征着中华民族的腾飞。有“千年纪念”、“中华人民共和国”及“2 0 0 0”字样 (见封面图 )。背面图案为一“眼”状的几何图形 ,意寓“放眼看未来”。边缘有云、水、日、…     

融入山水,扫描九寨的藏羌风情

<正>原以为到九寨只是看水,那里叠瀑飞泻,是那种看似石舞动浪万剑飞的千奇之美;那里翠海上百,又是一种回眸一笑百媚生的纤娇之美;至于那冰清高洁     

MY VIEW ON THE CHANGES IN THE NUMBER OF MONASTERIES AND MONKS AND NUNS IN TIBET

In Tibetan areas, prior to the Democratic Reform （1959-1960）, there were over 2,700 monasteries, and the population of monks and nuns totaled about 110,000, accounting for 10 percent of the total Tibetan population （1.2 million）.     

FOOD AND DRINK FOR THE KING, QUEEN, OFFICIALS AND ANCESTORS IN THE HOUSE OF THE LADY IN GIRSU

In JAC 16 I have discussed the development of the House of the lady in Girsu from the rule of Enentarzi to Lugalanda according to the ration lists of the House, and concluded that Urukagina was the legal successor of Lugalanda and there might not be the so-called ＂reforms of Urukagina＂ in Lagash and Girsu. That was the first part of my studies on the administrative texts from Girsu. In JAC 19 I have investigated, according to the donkey fodder rations which are recorded in the first part of the List of Monthly Barley-Wheat Distributions and Allowances （ξe-gar ziz-gar sa-dug4 itid-da）, the sorts, number and fodders of the donkeys from the rule of Enentarzi to the last years of Urukagina and found that from Urukagina Year 5, ii （2nd month）, the daily fodders and the number of various donkeys were greatly reduced.     

魏晋洛阳宫的形制与格局

目 次 一 洛阳宫的重建 二 宫门和殿门 三 中华门和上阎 四 太极殿等核心建筑 魏晋的洛阳宫是在东汉北宫的废墟上重建的,其形制和格局与东汉有同也有异.学术界对此有所研究,但许多环节还没弄清,整体认识仍较模糊.笔者基于之前对两汉宫禁制度的研究,又仔细搜集和梳理了与魏晋洛阳宫有关的各种文献史料,认真研究了近年公布的一系列考古勘探发掘成果,对魏晋洛阳宫的形成过程,宫门、殿门、中华门、上阎等门禁设施的位置及其所构成的宫内格局,皇帝办公和居住的场所及其变迁等问题有了一些新看法.今详述于下,供大家参考,也请方家指正.     

HISTORY AND RELIGION IN THE MODERN AGE

This essay seeks to clarify the relationship between history and religion in the modern age. It proceeds in three steps. First, it draws attention to the radical asymmetry between first‐person and third‐person statements that Wittgenstein's Philosophical Investigations rescued from the metaphysical exile to which it had been condemned by Descartes's definition of the self as a thing. Second, it argues that religion is designed to alleviate the peculiarly human kind of suffering arising from this asymmetry. Third, it maintains that history relies on the same means as religion in order to achieve the same results. The turn to historical evidence performed by historians and their readers is more than just a path to knowledge. It is a religious ritual designed to make participants at home in their natural and social environments. Quite like the ritual representation of the death and resurrection of Christ in the Mass, the historical representation of the past underwrites the faith in human liberty and the hope in redemption from suffering. It helps human beings to find their bearings in the modern age without having to go to pre‐industrial churches and pray in old agrarian ways. History does not conflict with the historical religions merely because it reveals them to have been founded on beliefs that cannot be supported by the evidence. History conflicts with the historical religions because it is a rival religion.     

有一种仙境叫库肯霍夫 有一种橙色叫荷兰

<正>春天是什么颜色呢?把冬日的沉闷一扫而光的不一定是万物复苏的嫩油油的绿色,也许会是满园盛开的迎春花的明晃晃的黄色,又或许是落樱缤纷时娇柔的粉色?但若想以这些颜色定义春天,未免显得太简单了。在荷兰,在库肯霍夫公园,你看到的春天是七彩缤纷的。那里对一切的色彩来者不拒,仿佛在对着色谱,把上面所有的颜色都收人园中。