宋金砖雕故事

哭泣的妇人双手拖拉着孩童站立着,这孩童是被强迫的。手拿着锹,裸露着臂膀和双腿的中年男子分明是一个农夫,那金光闪闪的黄金,不是从天上掉下来的,是从土里面挖出来的。     

董永传 一个千古孝子的爱情故

【剧目】《董永与七仙女》【主角】董永七仙女【舞台地点】山西省万荣县、江苏省东台市、河南省武陟县、湖北省孝感市。【经典台词】树上的鸟儿成双对,我与娘子把家还。【剧情解读】我国广为流传的四大民间传说之一(另三个是梁山伯与祝英台白蛇和许仙柳毅和洞庭龙女),而董永也许是四大传说里唯一真实存在的人物。据史载,东汉怀县县令举荐卖身葬父的董永为孝廉,司徒蔡茂复议后禀报光武帝,董永遂成为传统文化二十四孝中的人物。而董永与七仙女的故事正由此延伸开来:传说董永卖身葬父、孝行感天、七仙女下凡与之婚配;七仙女一夜织成十匹锦缎,将董永三年工期改为百日;天上玉帝查出七仙女私下凡尘,降旨七仙。而当年根据这段故事改编的黄梅戏电影《天仙配》上映时,万人空巷,董永与七仙女的故事自此天下皆知。     

试析东汉末年太学生离心倾向之成因

东汉末年太学生与官僚士大夫结党谤政．对抗皇权及宦官势力,这种离心倾向源于皇权提倡儒学意识形态与维护权力平衡的政策之间的矛盾冲突。皇权提倡的儒学本位的教化政策．导致以太学生为代表的“通经”之士的增加;但同时皇权又扶植宦官势力进入官僚队伍,以抗衡外戚及士大夫势力．皇权的两种努力结果相互冲突．太学生向上流动的通道受阻。由于皇权不能有效地解决太学生的“致仕”出路问题,引发了太学生的离心倾向。     

北宋金元墓葬壁饰所见二十四孝故事与高丽《孝行录》

北宋金元时期,二十四孝故事是北方地区墓葬壁饰中的重要题材之一。并且在题材方面表现出很强的一致性,与后世流行的郭居敬《全相二十四孝诗选》内容有较大差异,但却与高丽《孝行录》记载完全吻合。这表明在中国南北地区,民间曾存在两套不尽相同的二十四孝故事系统。北宋金元时期,《孝行录》记载的二十四孝故事,应是中国北方地区最为流行的孝行故事版本。这为确认这一时期的墓葬壁饰题材等提供了重要依据。     

建文帝教化政策得失论

建文帝朱允炆沿袭太祖"治国以教化为先"[1](选举制的)思想,实行"继体守文,专欲以仁义化民"[1](刑法志的)教化政策。在位期间,他"敦尚礼乐,广厉教化之效与其时"[2](正编),对天下士民、宗室藩王及武将文臣的教化,主要蕴藏于"新政"之中。建文帝教化政策的得失,也部分影响其政治上的成败。     

从《诗经·小雅·蓼莪》浅谈孝道文化

孝道是中国儒家伦理道德的核心之一,也是中华民族独有之宝贵文化。《诗经.小雅.蓼莪》以诗的形式表达了先民“孝”的真情实感,读之即引发对中华几千年孝道观念的思考,并与西方孝道思想进行对比,以此探索儒家孝道文化。     

尉氏元代壁画墓札记

尉氏县张氏镇壁画墓在最近的报道中被断为宋代。本文结合相关考古资料,从墓葬形制、壁画布局、仿木结构、人物服饰、墓门题记等几个方面进行对比分析,将该墓订正为元代。又依据文献记载和图像资料,对该墓壁画中“曾参行孝”和“焦花女哭麦”两组孝子图加以考证。并进一步梳理了考古所见二十四孝图像,发现其组合形式在宋金时期比较稳定,而元明时期则逐渐转向多元。     

一件精美的票号钞版

近日,在山西祁县发现了一件牛角质钞版,该版通高190、宽85、厚25mm（封底）。全版由十二块牛角拼合刻制,外栏分两层,各宽10mm,外层镌刻二十四孝图,内层刻有苏东坡《留侯论》一篇,该版天格中有篆书“执照”二字。帖芯竖排三行文字,从右到左分别为：     

现代“孝子”说

某日,信手拿来梁实秋先生的散文集《雅舍小品》,读到《孩子》一文时,会心一笑之余,感想联翩。梁先生说:"我一向不信孩子是未来世界的主人翁,因为我亲见孩子到处在做现在的主人翁。""以前的‘孝子’是孝顺其父母之子,今之所谓‘孝子’乃是孝顺其孩子之父母。孩子是一家之主,父母都要孝顺他!"真是鞭辟入里,令人叫绝。梁先生不愧为语言大师,文字功夫着实了得,往往像是信手拈来,却于轻松幽默之中给人深思和警醒。     

宋“二十四孝”砖雕惊现绛县

近日,在绛县残疾军人韩德武家中见到的宋“二十四孝”砖雕,使笔者大开眼界。     

On the Degeneration of Public Philosophy in America: Problems and Prospects

Abstract

Mark Blitz’s Plato’s Political Philosophy is reviewed in this article with special attention to two recurring themes. The first is the relation of parts to wholes and, especially, how the knowledge of parts and wholes in general and of political parts and wholes in particular relate to the philosophic attempt to know the whole itself. The second theme is that of philosophy’s relation to piety and, in particular, how the attempt to know the whole, as understood by Blitz, relates to the fundamental opposition between piety and philosophy. Attention to these themes, the author argues, helps to explain peculiarities of Blitz’s approach, especially his greater emphasis on articulating the entire “realm of political philosophy” than on explicating individual dialogues and his tendency to connect and divide Platonic thoughts, themes, and problems rather than to bore into individual Socratic problems.     

孝道与六朝丧葬文化

六朝时期,儒佛道三教求同于孝道,形成了独特而丰富的生死观和丧葬习俗,并产生了大批颇具三教色彩及孝悌内涵的随葬器物。     

Food, drink and ritualised communication in the household of Eleanor de Montfort, February to August 1265

This article investigates the use of feasts and gifts of food in the household of Eleanor de Montfort between February and August 1265. In his influential The dangers of ritual, Philippe Buc argued, through a study of early medieval chronicles, that rituals in medieval Europe were regularly targets for disruption and aggressive manipulation either in practice or in the texts reporting the rituals. This article tests Buc’s thesis against administrative records from thirteenth-century England. The evidence from Eleanor’s household accounts is illuminated through a study of contemporary literary sources and didactic texts. It concludes that the administrative records indicate that rituals in practice were less habitually the subject of manipulation and conflict than the literary evidence indicates.     

English towns in the late middle ages: the case of Great Yarmouth

Historians are divided over the economic fortunes of English towns in the late middle ages. Many argue for a ‘general crisis’ while others emphasize the variety of urban experience. Great Yarmouth is a striking example of a town facing protracted difficulties. Its decline in relation to other English towns between the fourteenth and sixteenth centuries is particularly marked. Fourth among provincial towns in the 1334 tax return, Yarmouth ranked eighteenth in 1377 and twentieth in the subsidies of the 1520s.Yarmouth's problems become apparent soon after 1350, but while the Black Death may have killed one-third of its inhabitants, it is not the main cause of the town's misfortunes. Yarmouth depended heavily on two industries: shipping and fishing. The former was undermined by the early stages of the Hundred Years War, and the latter by competition from the Low Countries. A silting harbour which drove away trade and the high cost of building and repairing the town walls added to Yarmouth's difficulties.Whether economic decline is measured in terms of totals, for example total volume of trade, or in terms of individual production or wealth, Yarmouth fared badly. In the second half of the fourteenth century, Yarmouth's trade was much reduced and the town's leading burgesses seem much poorer than their counterparts before 1350. While Yarmouth clearly was in decline from about 1350 onwards, the town's experiences cannot be used to prove the case for a ‘general crisis’. They have to be seen in the context of the continuing prosperity of Norwich and the revival of Ipswich.     

水绘清秋赏析

<正>水也许是我们日常生活中最常看到的能产生倒影的物质。水面在光的照射下能和被摄景物和谐地融合在一起,令人产生赏心悦目的视觉感受。它对现实的镜像和反映能力衍生出了镜子和镀光金属,与此同时也给了相机捕捉到这些迷人的景象的机会,让我们看到了这些倒影效果。     

辽金人的忠孝观

忠孝是中国古代伦理的重要内容 ,中国传统文化的组成部分。契丹、女真早期本无忠孝观念。辽金建立后 ,随着社会的发展 ,儒学的传播 ,统治者的倡导 ,民族的融合等 ,忠孝观念逐渐形成和发展起来。忠孝在辽金及后来元人那里 ,超越了民族、地区和国别的畛域 ,人们对外族、邻国、敌国乃至前朝的忠臣孝子同样表现出尊重和崇敬。 1 0 - 1 3世纪 ,忠孝已成为汉、契丹、女真、蒙古等各民族一致认同的伦理道德观念和行为规范 ,从而体现了中国传统文化的历史继承性和强大凝聚力。     

西周的"德"与孔子的"仁"——中国传统文化的泛血缘特征初探

周人克殷践奄后,创建了以周天子为天下大宗的,包括同姓和异姓诸侯在内的宗法等级秩序.这种宗法等级秩序在政治制度方面表现为宗盟政体的构建,在意识形态上则表现为泛血缘文化或曰拟血缘文化的创造,即周人以姬姓周天子的血缘为核心的对异姓贵族血缘认同的文化.这种泛血缘文化集中体现在周人所创造的"德"这一宗法伦理价值观念上.西周的"德"与孔子的"仁"二者之间具有沿革承传关系及共同的泛血缘文化特征.     

割股奉亲缘起的社会背景考察--以唐代为中心

割股奉亲现象的出现和蔓延与六朝隋唐特有的社会文化氛围息息相关,作为一种治疗手段,割股奉亲很可能起源于人肉治疗结核性疾病的民间偏方。而这种骇人听闻的行为能够发展成社会风俗并成为衡量孝心的重要尺度却依赖于那个时代特有的社会文化背景,惟一能够阻碍其蔓延的儒家教条“父母之体不合毁伤”,早在沉重的赋役压迫和游牧民族文化、佛教理论的冲击下变成一纸具文,加上儒家理论存在自我矛盾之处,使得割股奉亲行为中“孝”的一面被放大、对儒家教条的破坏被忽视。割股奉亲藉此蔓延,并且流毒千载。     

论魏晋士人“孝先于忠”的观念

"忠"、"孝"是中国古代两种最重要的道德观念,二者都是维护封建统治的伦理基础。通常统治者往往更重视忠,但魏晋时期却由于种种原因,忠孝关系倒错,形成了"孝先于忠"的观念。     

论党内反倾向斗争与党内和谐的互动

本文研究了党内反倾向斗争与党内和谐的互动模型和互动状态。从理论上看,开展党内反倾向斗争是实现党内和谐的重要手段,而党内和谐的政治生活局面也能够有效地规避党内错误倾向的产生;从历史上看,党内反倾向斗争的历程就是不断建构党内和谐的历程;从实践上看,党内反倾向斗争的基本经验实际上指明了现实中构建党内和谐的路径选择。