镇江“大兴国寺记碑”研究

《至顺镇江志》中所载"大兴国寺记碑"为研究基督教在元代中国的传播提供了第一手资料,对于研究基督教(景教)的教义、景教在江浙地区的流传、景教在元代的兴衰、元政府对景教的政策、景教与佛道等教的关系至为重要。     

浅论唐代景教文献的整理与研究

景教作为基督教的的分支,真实面貌长期以来一直不为人所知。唐代景教文献的整理与研究也存在各种问题,造成相当长一段时间唐代景教文献"出土在国内、研究在国外"的局面。因此,中国的语言学工作者必须重视对唐代景教文献的整理,特别是抓住《大秦景教宣元至本经》经幢新近出土的契机,取得景教研究的中心地位。     

浅谈唐代丝绸之路景教绘画

唐代,基督教的聂斯脱利派在中国境内展开过一定规模的传教工作,汉文文献称之为景教。会昌五年（845）后,受灭佛运动的影响,景教在中国内地趋向衰亡。近年,有关景教的研究在中国逐渐受到学者重视。然而,大多数文章侧重于研究景教在中国的兴衰以及世存的景教碑刻与写本经书,对于景教流传期间留下的绘画艺术研究甚少。本文通过对现存部分景教绘画艺术的梳理,呈现出景教独具魅力的一面。     

景教东渐及传入中国的希腊——拜占庭文化

景教是产生于拜占庭帝国境内叙利亚地方的基督教异端,它在受到东正教会打击后向东传播,进入波斯、中亚并扩展到中国境内。景教传入中国境内乃至中原地区的时间,至少可推至6世纪前半叶,景教碑记载的贞观九年(635年)并非景教入华的最初年限。进入中原的景教徒为了传教事业,展开积极的文化活动,将特质不同于华夏文化的希腊-拜占庭医学、建筑、机械制造、天文学和景教艺术等引入了中国,在中国典籍中留下了斑斑陈迹。     

清代的西方传教士与中国文化

在历史上基督教大规模地传人中国,大致可分为四次:第一次在唐代,被称为“景教”,即基督教中被视为异端的聂思脱里安派,现存实物有明末在西安出土的“大秦景教流行中国碑”;第二次在元代,被称为“也里可温教”(蒙语,意为“有福缘之人”,此教亦称十字教),即天主教的芳济格派与多明我派,这些修士曾以教皇的使节身份来华,其中主要有柏朗     

浅析景教消亡的原因

景教作为基督教在中国传播的最早意识形态并不为许多人所知,究其根本的原因在于景教并没有与当时中国的文化相融合,从而失去了中国信徒的信众基础,最终导致了自身的消亡。     

佛教景教初传中国历史及其比较研究概况

代表着印度古代文明和精神价值之一的佛教在两汉交替之际传入中国,经过魏晋南北朝,在与中国传统文化的相互碰撞、冲突、融合中,逐步转型,最终完成了中国化进程。景教也是一种外来宗教,其文化传统属于基督教文明,在唐朝初年传入中国,令人遗憾的是景教传入中国仅200余年便告夭折,未在当时中国社会留下深刻的影响。佛教在中国的演变,为我们提供了最早的也是最完整的经验,而景教在中国传播则提供了失败的教训。对佛教、景教传播中国历史进行比较研究,可以为我们今天坚持改革开放、更好地吸收外来先进文化提供借鉴。本文涉及佛教与景教在中国初传…     

景教在元代的传播初探

元代的宗教政策较为宽容,蒙古早期部落中就有景教的传播,如在乃蛮部,汪古部等,此外也在元代的贵族之中信仰。元代也专门设置了管理宗教的政府机构如:管理基督教的崇福司,管理伊斯兰教的回回哈尔司等,元代的景教传播是与其他的宗教相互作为支撑的,从其传播的影响,以及与中国的儒,佛,道等思想的融合,可以归结出其中国化的原因,景教在中国传播是一个长期渐进的过程,也是一个不断适应中国社会的过程。     

中国景教：穿越《圣经》的古老传说

景教,即基督教的聂斯托利派,公元5世纪前期兴盛于中、西亚。唐贞观九年（635年）,聂斯托利派传教士阿罗本由波斯来我国传教,改教名为景教。这块中国唐代的景教纪念碑,从竖立到深埋,记载了从万里之遥进入中国的景教的繁荣史与落寞史。同时见证了后来中世纪西方宗教世界争取同盟的努力与对外扩张的野心。     

日本杏雨书屋藏唐代敦煌景教写本《志玄安乐经》释考

景教是唐代对基督教的称呼,唐代敦煌景教文献研究一直为国际学界所关注。《志玄安乐经》是学界公认的出自敦煌藏经洞的唐代景教写经,在唐代景教史上占据十分重要的地位。本文根据最近日本杏雨书屋新刊布的该经彩版影印件,按照古籍整理尊重原典的精神,对该经文本进行了最新辑录和考释,为学界提供一个释录准确,并尽可能反映最新研究信息的文本,以期有益于中国景教之研究。     

Advances in Morphometrics in Archaeobotany

ABSTRACT

Morphometric analysis offers an alternative or augmentation to traditional archaeobotanical methods to address differences within and between plant species and their remains, refining and enhancing taxonomic resolution. Morphometrics, the measurement of size and shape, and the multivariate statistical analysis of generated quantitative variables, have long played a major role in biological research, including plant taxonomy and systematics, although its application in archaeobotany is relatively recent. Over the last few decades, there has been an increasing interest in the use of morphometrics for analysing a varied range of archaeological plant materials (mainly seeds, pollen, phytoliths, and starch grains). In particular, morphometrics have contributed to the study of the domestication and spread of many cereals world-wide, as well as that of other taxa including legumes, underground storage organs (USO), and fruits (such as olives, grapes, and dates). This paper reviews current methodologies, recent applications, and advances in the use of morphometrics in archaeobotanical research, discusses its role in exploring major research questions, and suggests possible future directions for its use.     

杏开二月

已经是二月仲春了,大地柔软,天气慢慢热起来了。一场习习的春雨,浇得人心头酥酥的。我第一次注意到,家门前的杏树开了。枝干上,星星点点,挑着几朵白,轻盈得很,把薄薄的心打开,驻足美的枝头,观赏人间烟火。背后是灰灰的庭院,低矮的     

Geography in Higher Education in Australia

Within the last 30 years, geographical information systems (GIS) have been used increasingly in the training of geographers. On the basis of the philosophy of technology and instrumental genesis, we sketch how the use of instruments interacts with learning processes and outline how this can be studied. We empirically analyse students' learning processes and the influences of teaching practice in an introductory course in GIS. We show that students have different strategies for creating their personal instrument for spatial thinking and how teaching interacts with the students' learning processes. Finally, we discuss how GIS may gradually alter future professional development of geographers.     

America in Speech and in Deed

The author's primary aim in what follows is to fully articulate Chantal Delsol's critique of late modern universalism as an attempt to depoliticize the individual for the sake of replacing politics with morality. The result of this depoliticization is a quasi-pantheistic cosmopolitanism that not only effectively denies the significance of individuality, despite rhetorically lionizing it, but also undercuts the freedom of individual conscience that makes moral choice possible. Genuine political prudence and moral judgment are subsequently replaced by the rigid exactitude of a technocratic analysis that reintroduces the "clandestine ideology" it was, despite protestations to the contrary, intended to eliminate. The unhappy paradox produced by the attempt to replace the necessary limitations of political judgment with the universality of a priori moral decree is that a new set of culturally and historically idiosyncratic political attachments are surreptitiously introduced beyond the pale of reasonable debate and disagreement. Delsol's measured response is not a precipitous rejection of universalism as such but a rehabilitation of it that recaptures the Christian moral realism at its core.     

Tibetan-Inhabited Area in Deqen in Development

Deqen, honored as “Shangri La”,is located in the area where three rivers meet to form one in the Henduan Mountains straddling the borders of Yunnan, Sichuan and Tibet. The Deqen Tibetan Ethnic Group Autonomous Prefecture, founded in September 1957, is the only Tibetan autonomous prefecture in Yunnan Province but one of 10 in the