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十、仍常在班禅身边工作 因他已被任命为日喀则分工委统战部第一副部长,所以,他还是有许多机会和班禅大师见面,班禅大师还是经常找他去叙谈。这时藏区的形势已经更加紧张了,充满了火药味。西藏和平解放后,原西藏地方政府和上层反动集团,依然勾结帝国主义和外国反动派,妄图分裂祖国,保存万恶的封建农奴制度。他们不顾中央和西藏工委的一再教育和 相似文献
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无论是江南民居、私家园林还是皇家宫殿,都有他们的杰作。无论是在中国还是世界的建筑史上要评选一个最伟大的建筑工匠群体,也非他们莫属。是他们营造了原版的天安门,是他们与颐和园、十三陵、布达拉宫、苏州园林等等无数世界遗产结下了不解之缘,他们就是香山匠人——中国最后的大工匠。 相似文献
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林徽因与冰心是世人皆知的才女与大师,两人还是福州老乡。林、冰在美国留学时,还留有一张珍贵的生活照。想不到返国后,二人公开结怨并成为仇敌,让后人为之唏嘘不已。 相似文献
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吕大临是我国古代著名的金石学家和现代考古学的奠基者之一,同时也是古代著名的理学家、关学大师。但对于现代多数人而言,似乎只知其在金石学上的成就和地位,而对于其理学家、关学大师的身份和贡献却知之甚少。实际上,无论是其学术经历,还是学术成就,吕大临都首先应该是理学家和关学大师,然后才是金石学家,它的金石学研究是为其论道考礼的经学研究服务的,他在经学、关学方面的成就和贡献远大于金石学方面的成就和贡献。 相似文献
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“天有不测风云”,在举国同庆香港回归那段时光,如何做好北京、香港两地的天气预报,为庆典活动提供准确的天气情况,成为原中国气象局局长一段难以忘怀的经历。当全球的华人将目光都投向香港回归盛大庆典时,而他们的目光却聚焦在一张张卫星气象云图…… 相似文献
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目下的人们,无论是在纷繁的资讯媒体,还是在众多的聚会场合,都会接触到“大师”这个名词,由“大师”组合的名称,形形色色,不胜枚举,尤以其与“学术”、“思想”和“艺术”诸方面的组合为最多,也最为响亮。曾几何时,“大师”这个称谓给人的感觉是那么神圣、崇高,令人向往但又遥不可及,孰料时移世易,现在竞成了寻常之物。“大师”的桂冠到处飞扬,“大师”们的身影随处可见,这般光景,真让人不由自主地生出“旧时王谢堂前燕,飞人寻常百姓家”的慨叹。 相似文献
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在康德的"目的王国"里,尊严是最高价值的存在。人的尊严既是一种合目的性的存在,同时也是一种道德的存在。道德是人的尊严存在的价值依据,这种价值依据主要体现在四个方面:一、尊严以独立性为前提;二、尊严以责任为载体;三、尊严通过权利体现出来;四、尊严导向的是道德与幸福的统一。而尊严最终只有在道德王国与自然王国的统一中才能实现。 相似文献
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Andreas Niederberger 《European Legacy》2015,20(5):513-526
AbstractThe notion of human dignity stands at the core of contemporary debates on rights, politics, and ethics. Many scholars consider the Renaissance discourse on dignity as one of its main contributions to the transition from the Middle Ages to modernity. This article examines the role of human dignity in the philosophies of Marsilio Ficino and Giovanni Pico della Mirandola. In their works human dignity relates both to freedom and to a Neo-Platonic ontology, which raises the question of how they reconcile these two possibly contradictory elements. I show that starting from the insight that human beings are “naturally” free and able to make right choices, Ficino and Pico argue that human dignity consists in the ability of humans to understand what is good and to act accordingly. I thus defend the thesis that their conception of human dignity is not modern because it liberates human beings from the “history of being” but rather because it paves the way for their liberation to become rational beings. 相似文献
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ANTOON DE BAETS 《History and theory》2004,43(4):130-164
Historians study the living and the dead. If we can identify the rights of the living and their responsibilities to the dead, we may be able to formulate a solid ethical infrastructure for historians. A short and generally accepted answer to the question of what the rights of the living are can be found in the Universal Declaration of Human Rights. The central idea of human rights is that the living possess dignity and therefore deserve respect. In addition, the living believe that the dead also have dignity and thus deserve respect too. When human beings die, I argue, some human traces survive and mark the dead with symbolic value. The dead are less than human beings, but still reminiscent of them, and they are more than bodies or objects. This invites us to speak about the dead in a language of posthumous dignity and respect, and about the living, therefore, as having some definable core responsibilities to the dead. I argue further that these responsibilities are universal. In a Declaration of the Responsibilities of Present Generations toward Past Generations, then, I attempt to cover the whole area. I identify and comment on four body‐ and property‐related responsibilities (body, funeral, burial, and will), three personality‐related responsibilities (identity, image, and speech), one general responsibility (heritage), and two consequential rights (memory and history). I then discuss modalities of non‐compliance, identifying more than forty types of failures to fulfill responsibilities toward past generations. I conclude that the cardinal principle of any code of ethics for historians should be to respect the dignity of the living and the dead whom they study. 相似文献
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Ulrich Schmiedel 《Political Theology》2017,18(7):612-627
Since the arrival, or the attempted arrival, of millions of refugees in Europe, the performances of the Center for Political Beauty – a Berlin-based collective of artists and activists – have had a huge impact on public and political debates about Germany's migration policies. In this paper, I analyze the performance “The Dead Are Coming” in which the artists buried refugees who drowned in their attempt to enter the European Union. Drawing on Judith Butler's political philosophy of performativity, I assess “The Dead Are Coming” as a “doing” rather than a “describing” of dignity. I argue that the integration of God into the practices of mourning enables both the activists and the audience to resist the differential distribution of dignity in Europe's migration policy. Ultimately, I advocate a re-thinking of political theology in which art learns from theology and theology learns from art in order to promote dignity under de-dignifying conditions. 相似文献
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Circulating in Brazil's social media today are many vicious attacks against presidential candidate Luiz Inácio Lula da Silva, known simply as Lula. Widely and enthusiastically shared memes humiliate Lula by depicting him as a poor, uneducated drunkard who deserves to be in jail, thus criminalizing his class background and political biography. What do the memes and conversations reveal about the roots of this aggression against him? Brazil has been plagued by a large corruption scandal called ‘Operation Car Wash’, for which many hold Lula partly responsible. The attacks are also an attempt to discredit Lula as a presidential candidate, which has placed his candidacy in the balance. But the memes also suggest a deep and genuine fear of poverty and the poor, which is related to fragile consumer‐oriented class relations. The iconoclasm of Lula and the destruction of his dignity reflect this anguish. The memes serve to create a symbolic line between ‘us’ – the ‘middle class’, the ‘good people’ (pessoas do bem) – and ‘them’ – the poor, who are depicted as immoral drunkards who have no dignity. 相似文献
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Sauro Mattarelli 《Journal of Modern Italian Studies》2013,18(4):480-485
Abstract In the Mazzinian sense, duties are not commandments. Duty means dià logos, dialogue. It posits a dialectical approach that welcomes different points of view, recognizes the dignity and legitimacy of diversity, is determined to understand the reason of ‘others’ for the sake of peaceful coexistence, and to oppose institutions and governments that trample on fundamental human rights. Duties in the Mazzinian sense are ethical guidelines, to be examined and applied personally on a daily basis, keeping in mind the consequences of one's actions. This definition of duty is the premise for the Mazzinian concept of republican solidarity, which rises from the awareness that everyone and everything has an assigned role and a dignity of its own, and is therefore in direct or indirect relationship with the rest. 相似文献
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"让人民生活得更有尊严",是对"执政为民"理念的新诠释,彰显了党和政府的人文情怀和历史责任,标志着惠及13亿人口的小康社会将跃上新台阶,预示着我国和谐社会建设有了更高的目标追求。"让人民生活得更有尊严",必须从我国国情出发,积极创造条件,努力在科学发展的道路上扎实推进。 相似文献
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太平洋战争爆发后,中美开展紧密的军事合作,在中国战区大量征调青年译员成为重要一环。译员服务于美军的工作特殊性,使美方可影响到译员的待遇水平;但译员也面临地位不明、管理混乱以及职责不清等诸多问题。中美之间在文化与体制上的"隔阂",使译员与美军的相处存有不少冲突。国民政府既要防止译员成为美方的工具,同时也要保障译员的"人格"以维护中国之"国格"。作为战时合作的"中间人",盟军机制里的中国青年译员是中国近代史上最独特的翻译群体,同时也体现了战时青年参与抗战的重要形式。 相似文献
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托尼的《宗教与资本主义的兴起》与韦伯的《新教伦理与资本主义精神》齐名,但是却反映了两种立场。与韦伯标榜中立的学术研究态度不同,托尼在他一系列学术著作和政论文中对资本主义进行了尖锐批评,也在他的政治活动和毕生关注的工人教育中努力实践自己的社会公平理想。在托尼看来,资本主义在本质上是与人的尊严相抵触的,是对财富的顶礼膜拜,是把一部分人看做充当工具的阶级,同时允许另一部分人利用他人为工具来达到致富目的。在资本主义不平等的社会结构中,教育不平等是其中的一个重要环节。把教育当做赚钱的勾当就等于把上帝的天赐拿去卖钱。他对哈耶克的经济自由主义进行了反驳,认为真正让人们奴化的,包括让专业人士和知识分子猥琐化的,恰恰是资本主义制度固有的贪婪。 相似文献