史上最疯狂的崇拜:魏忠贤的生祠

中国封建帝制自秦始,就开始了疯狂的个人崇拜。皇帝有本事则崇拜皇帝,皇帝无本事则崇拜挟天子以令诸侯者。这种个人崇拜发展至崇拜一个阉人,也就达到了荒谬的顶峰。     

试论历代黑龙江地区的佛教传播

<正>佛教是已经中国化、汉化了的外来宗教。它约于公元前六至五世纪产生于印度,公元前后的汉代传入中国,以后形成了许多派别,至南北朝至隋唐发展到顶峰。这五六百年的发展时期,也是其逐渐     

谈隋唐时期皇帝对佛教的态度与影响

作为世界三大宗教之一的佛教,虽然产生于公元前六到五世纪的印度,而其鼎盛时期却出现在中国的大唐王朝。六世纪末到八世纪末即隋朝到唐朝前期,中国封建社会进入繁荣时期,佛教在中国的发展恰好亦到了顶峰,即鼎盛期。安史之乱后,中国封建社会由盛转衰,佛教自身的发展亦由顶峰而走向停滞和衰落,经过九世纪中叶武宗会昌毁佛的致命打击,传统佛教从此也一蹶不振,步入衰亡期(当然,作为中国佛教的特产——禅宗在晚唐五代还红极一时,但它毕竟不能代表整个中国佛教。本文“中国佛教”只指“汉地佛教”,不包括后来的“藏地佛教”)。可见,皇帝对佛教的态度与影响作用甚大。     

“文革”中的“第一”

第一个向林彪“顶峰论”挑战的人 1966年1月,林彪提出“顶峰论”,说毛泽东思想是马克思列宁主义的顶峰,大肆制造对毛泽东的个人迷信和崇拜。中国共产党的创始人之一、党的“一大”代表李达却惊愕地说：“顶峰？难道说不发展了吗？”有人提醒李达：“这是林彪讲的啊!,,李达愤慨地回答：“我知道是他讲的。不管是哪个讲的,不合平辩证法我都不同意!”     

龙泉青瓷雅集——兼论龙泉窑青瓷与瓯窑青瓷渊源

龙泉窑是中国制瓷历史最长的瓷窑。鼎盛时期的龙泉窑粉青、梅子青釉瓷器把青瓷釉色之美推到顶峰极致。龙泉、温州分处瓯江上、下游,特殊的地缘关系决定了龙泉窑青瓷与瓯窑青瓷有着密切的渊源关系。     

谈高中语文古诗歌教学

中国是诗歌的国度,尤其在唐代,诗歌的发展更是达到了顶峰,不仅在内容上反映了社会生活的广阔画面,艺术手法也达到了后人难以企及的高度。这成为国人的骄傲,也成为教师尤其是高中语文教师教学的一个重点和难点。     

隋代三件阿弥陀佛整铺造像之解析

本文通过对文献与实物的分析和比较研究,认为对佛教的推崇和阿弥陀佛信仰的兴盛,才使阿弥陀佛整铺造像得以在隋代出现,并且成为中国金铜佛像的三鼎甲。它不仅代表了中国金铜佛像艺术的辉煌顶峰,并和龙门奉先寺卢舍那大佛一起,成为隋唐佛像艺术的最高代表。     

《法苑珠林》与君臣观

隋唐时代,随着中国封建社会进入了鼎盛时期,佛教的发展,也在中国佛教史上达到了顶峰.如果说唐代佛教繁荣的标志是其思想内涵的丰富,那么其外在的表现形式之一就是类书在佛教典籍中的使用.类书体例自魏晋南北朝出现后,在佛教典籍中也逐渐兴起,许多高僧大德的著述使用了类书体例.     

朱可夫的政治浮沉

历史上许多人物的命运,往往有惊人的相似之处。登上了顶峰,往往意味着下降的开始。可是,像朱可夫这样,从顶峰到谷底仅短短百十来日,也不多见。命运给这位在政治上不甘寂寞的老帅,开了一个不大不小的玩笑。     

明清家法族规中优秀德育思想与理想成人的关系

家法族规在中国传统家训文化中占据重要地位,在明清时达到顶峰,该时期的家法族规在内容方面的规定蕴含着丰富的德育思想与纪律约束,这对理想成人的塑造有一定意义。本文对明清家法族规与理想成人的关系进行了初步的论述。     

A dialogue with Nietzsche: Blumenberg and Löwith on history and progress

While discussions of the debate between Karl Löwith and Hans Blumenberg over ‘secularisation’ focus primarily on the methodological utility of the concept, the difference between them was also one of the philosophical commitments and substantive claims about modernity. This difference is not always obvious. One way of bringing it out is to address the different contexts in which they produced their most famous statements about secularisation. But another, and one that will be pursued here, is to consider the critical dialogue that both thinkers engaged in with Nietzsche. Put briefly, while Löwith thought that Nietzsche misunderstood the ancients, Blumenberg thought that he misunderstood the moderns. For Löwith, Nietzsche's doctrine of the eternal return is not Greek, but an aggressive countergospel that owes much to the Christian culture it seeks to oppose; for Blumenberg, Nietzsche assumes, wrongly, that the self-belittlement of man by theology has been succeeded by the self-belittlement of man by science. In addition, Blumenberg – unlike both Nietzsche and Löwith – thinks that he can mount a robust defence of both modern science and progress.     

漫谈夹耳盖罐及域外加彩的中国瓷器

一 海上陶瓷之路兴起的标志性产品 1954年在广州石马村发掘一座砖室墓。据学者考证此墓为南汉中宗刘晟（943-958年在位）之昭陵。在其前室东壁有两层砖砌成的器物箱,下层分成8个小格,其中有6个小格填满排列有序的陶瓷器200余件。     

Community and the geography of people with intellectual disability

In their localized forms it is often hard to tell exclusion from inclusion, due to the complex multidimensional nature of these processes. In this paper I argue that an analytical distinction between various types and elements of community is necessary in order to make sense of exclusion, and in order to develop appropriate strategies to facilitate inclusion for marginalized populations. This issue is discussed in the context of people with intellectual disabilities and the community-care movement in the State of Victoria, Australia. Community-care relies on a range of interpretations of the notion of community, and is implemented within a variety of actual communities, giving rise to different forms of exclusion and different strategies of inclusion.     

从清东陵的营建和维修看清王朝的盛衰

清东陵是清王朝入关后修建的第一座陵园,先后共建有16座帝后妃陵寝,大小单体建筑达580座.清东陵自康熙二年首建孝陵起,到光绪三十四年重修慈禧陵竣工止,修陵时间历经近两个半世纪,几乎与王朝的存亡相始终.因时代关系,各陵在建筑规模、筹款、用料、所用时间以及工程质量、维修等方面,存在着很大的差异.清王朝的盛衰可以从陵寝的修建中得以窥见.     

新疆营盘人兽树纹罽袍的修复与保护

为了对新疆营盘出土的95BYYM 15号墓主人所着人兽树纹面罽袍的修复与保护,对之用微型手提式吸尘器除尘,局部污迹用纯三氯乙烯、药用棉签进行干洗,对服饰的组织结构与纹样进行分析.在此基础上,选用与之组织相近、纹理结构类似的带有横向凸条的真丝面料作为背衬材料,用缝线针法,主要是回针、铺针和行针对服饰进行修复.同时,对展陈的形式和道具制作作了有意的赏试,展出效果显著.     

Poverty Reduction with Growth and Redistribution

In the late 1990s the bilateral and multilateral development agencies placed increasing emphasis on poverty reduction in developing countries. This led to the establishment by the United Nations of the ‘International Development Targets’ for poverty reduction. The target of poverty reduction might be achieved through faster economic growth alone, through redistribution, or through a combination of the two. This article presents an analytical framework to assess the effectiveness of growth and redistribution for poverty reduction. It concludes that redistribution, either of current income or the growth increment of income, is more effective in reducing poverty for a majority of countries than growth alone.