人生体验的会通与文学创作的资鉴——论沈从文与佛教文化的关系

作为“自然之子”,沈从文身上依然表现出复杂的传统文化质素。就他与佛教文化关系而言,其对人生的认识,人性的设置,题材的借鉴,审美·心态的生成,以及人物塑造与艺术表现等都可见到他与佛家文化的会通与资鉴。     

试论杜甫的个体生命意识

“江海之志”、“独往之愿”,是杜甫对个体生命意识的体认和追求,伴其一生,至老弥笃。但迄今为止,学术界对此重视不够,人们多强调杜甫“致君尧舜”的一面。这种研究格局,无论是就杜甫文化心态的认识,还是对杜诗深层意蕴的理解,都显得软片面,不够深刻。本文认为、杜甫的“独往之愿”,反映了他的独立人格和自由个性,与“致君尧舜”共同组成了一个完整的人生价值体系,且在其文化心态中与后者占有同等重要的位置。杜甫的“独往之愿”．来源于道家、道教和怫教三大文化思潮。据现有资料,杜甫萌生“独往之愿”是在他第一次漫游时期。…     

青年森鸥外与庄子的"性命"论

青年时代的森鸥外主张“余等自然学者,求人类之进步与知识的开拓”。他以近代科学的发展为基点来理解《庄子》的“性命”论,并在与他人的论争中引用《庄子》的学说为自己的主张立论。鸥外以为,依照庄子的学说,今天的学者们应该以“有涯之生随无涯之知”,而非单纯地守“性命”或养“性命”。鸥外还列举了康德和叔本华的哲学概念为佐证,将其与自己对《庄子》“性命”论的理解融合为一,以此来探求“自然”与“知性”的关系。     

探寻司马迁的游历

司马迁一生的游历有三次：一是二十壮游;二是奉使巴蜀以南之游;三是扈从武帝之游。司马迁的行旅实践活动丰富了他的历史知识和生活经验,对古代文化及旅游文化的积累作了重要贡献。司马迁的史学成果无不与其“游”密切相关,司马迁的人生经历无不与其“游”密切联系,司马迁的学识是在其“游”中得到了锤炼和升华,司马迁正是从“游”中更深刻地了解历史事件和人物,“游”使其知识得到印证,使其感情得到升华。     

我国"八大古都"古都文化旅游发展战略思考

中国最著名的8个古都城市（北京、西安、南京、杭州、洛阳、开封、安阳和郑州）并没有把“八大古都”作为其城市名片,这是认识不到位和缺乏策略产生的问题。本文提出“用古都文化铸造现代旅游之魂”的构想及5个具体策略：以文化铸造古都旅游之魂、以文化丰富古都旅游内涵、以文化提升古都城市旅游的品位、以文化树立古都城市独特旅游形象、以古都文化开拓海外市场。     

关于岳石文化陶器"骤变"原因的探讨

岳石文化确立之初,其粗重和草率的制陶作风便引起了学术界的普遍关注,尤其与山东龙山文化制陶的精细和认真所形成的时代反差,更使人们有衰变之感。随着众多遗址的发现和典型遗址的发掘,对岳石文化的分布范围、时代、文化特征、社会经济状况等问题都有了较多的了解,对岳石文化也有了更清晰地认识：“如果仅从陶器的由精致转向粗糙这一方面看,确实给人以文化衰退之感。但是,从文化整体上考察,情况恰恰相反。就是说,岳石文化的社会生产综合水平,与龙山文化相比又有较大的进步和提高…… ”①这为我们准确把握岳石文化的发展脉胳提供…     

"神话考古"的若干反思

20世纪研究中国神话的学者大多都注意到一个问题：传世文献中涉及神话的材料不仅少之又少,而且零散不成系统。在这种情况下,王国维先生倡导的“二重证据法”为他们指引了方向。王氏指出：“吾辈生于今日,幸于纸上之材料外更得地下之新材料,由此种材料,我辈固得据以补正纸上之材料。”王氏当时之所以倡导此法,是因为他深切地感到时人“疑古之过”,其初衷在于补救疑古过甚之弊,欲以“地下”、     

"调和"与"独行":李大钊从保守到激进的逻辑依据(1914-1921)

李大钊从资产阶级民主主义者到无产阶级社会主义者转变的精神历程,是学术界多年注重的思想命题,但人们往往忽视了他前期的“调和”思想。我们认为,两者以上的调和“并立”则双美,单一则两伤。就李大钊一贯的思想脉络来看,他的民本思想不是五四时期的专利。从“散沙之自由”到“一力之独行”,李大钊的转化并不能简单理解为“中断”。     

"丘"非"乡"而为"里"辨

~~ 名称 ?笔者认为 ,此处“丘亭”与“乡亭”的说法有类似之处。“乡亭”之名屡见于《汉书》 ,“乡”为地方行政组织的名称 ,则“丘亭”之“丘”是不是也可以作同类解释 ?故顾炎武《日知录》在此条下云 :“又必有人民 ,如今之镇集。”即顾氏以“镇集”释“丘”。再以息夫躬的情况而言 ,他为食邑千户之宜陵侯 ,虽被哀帝遣就国 ,怎能住到一个“空亭”、“野亭”之中 ?因此此“丘亭”之“丘”应为当时一级地方行政组织之名称。另外 ,还有一条史料也可以为此提供佐证 ,《史记·高祖本纪》云 :“汉王……引水灌废丘 ,废丘降 ,章邯自杀。更名…     

"唐地"考辨

相关的考古发现和研究以及文献记载表明 ,陶唐氏所居之“唐”地不在晋南地区 ,而是位于豫北地区。晋南的唐国始于晚商时期 ,此前本地无“唐”的地名。豫北地区作为后岗二期文化的中心区 ,正是最初的“唐”地所在 ,后岗二期文化为陶唐氏创造的文化。晚商时期晋南之唐也是由豫北迁去。因此 ,“唐”地所在应有一个历史变化过程 ,历来关于“唐”地所在的认识存在误区。     

《吴越春秋》“殆非全书”辨识

东汉赵晔所撰《吴越春秋》,隋唐《经籍志》皆著录为十二卷,自元至今所存各种版本均为十卷,元徐天祜指其“殆非全书”。本文援引《史记》注、《文选》注及《水经注》,辨析了“殆非全书”说的正误,揭示出所佚两卷的核心内容及其卷次,指出前人所谓所佚两卷为“西施至吴”和“范蠡去越”不能成立。     

唐十道演化新论

对唐代道的研究,代不乏人,但多囿于旧说,鲜有突破。本文引用新史料,并对旧史料加以比勘考证,在继承前人研究成果的基础上,对唐代道的演化提出了如下新观点:唐高宗永徽年间,已有十三道的区划;武则天当政时期,回复十道旧观;开元十七年(729年),正式形成十五部的规模;开元天宝之际,实有十六部;终唐之世,几乎没有"十五道"的说法,而是一直沿用"十道"通称。     

A perplexing document in the early history of Gilles de la Tourette Syndrome: Melotti's rendition of a "Lecture of Charcot" (including a complete translation from the Italian with commentary)

In 1885, Dr. Guilio Melotti published an Italian translation of a lecture on "Convulsive Tics with Coprolalia and Echolalia" given by Jean-Martin Charcot. Although this lecture often has been cited as an authoritative statement of Charcot's view, until now it has not been translated into English. The lecture presents a number of statements that appear nowhere else in Charcot's published corpus, including some that seem to contradict Charcot's other pronouncements on maladie des tics. Although the Melotti-Charcot lecture may portray Charcot's position accurately in many passages, the article most likely is a compilation from a variety of sources.     

唐代崖州治所考

关于唐代崖州治所,《通典》等全国性史志皆明确记载在舍城县,正德《琼台志》等海南旧志则认为在颜城县。孰是孰非?因从来无人进行考证和评断,以至两说长期并存。现经深入考证,所得结论是“舍城说”所言为是,“颜城说”完全错误。至于唐崖州治故址,在今海口市琼山区府城东南三十里龙塘镇的珠崖岭上。     

Botswana: abortion "debate" dynamics

The Penal Code (Amendment) Bill or the abortion bill has the objective of liberalizing the current law on the regulation of abortion. Abortion had been strictly prohibited and carried stiff penalties. Anyone who attempted to assists a woman to procure an abortion could be liable to 7 years' imprisonment. However, medical abortions were distinguished as being medically determined to save the health of the mother. Demands for a reevaluation of the law came from the medical profession, and in response the Minister for Presidential Affairs submitted a bill to Parliament in November, 1990. The expressed government rationale for these proposed amendments was concern about the health of women. In Botswana about 200 women die yearly because of pregnancy. According to the proposed law: an abortion could be carried out within the first 16 weeks of pregnancy if: 1) the pregnancy were a result of rape, incest, or defilement (the impregnation of a girl aged 16 or less, the impregnation of imbeciles or idiots), 2) the physical or mental health of the woman were at risk because of the pregnancy, 3) the child would be born with a serious physical or mental abnormality. The abortion could be carried out only if 2 medical doctors approved it. The amendments fall far short of increasing women's control over their bodies. The Botswana Christian Council issued a statement early in the public debate. While it did not oppose the bill in its entirety, clear concern was expressed concerning the apparent right of determining who lives and who dies depending on the handicap of the child. This rather liberal position was challenged by the Roman Catholic Church which interpreted abortion as the murder of God-given life. The bill was nevertheless passed by Parliament in September 1991, and the President signed it on October 11, 1991.     

Re-establishing an underground climate appropriate for the conservation of the prehistoric paintings and engravings at Lascaux

Abstract

In an earlier issue (CMAS 1 (3), 191-193), we summarized highlights from new statements of ethical practice for archaeologists produced by the Society for American Archaaeology (SAA), the Archaeological Institute of America (AIA) and the American Schools of Oriental Research (ASOR). We now publish a note about the Society for Historical Archaeology from its President, Dr Glenn Farris. In it he draws attention to a statement of the Society's ethical position that was made in 1989.

Since our publication of the earlier note, the question has been raised as to how effective are ‘statements of ethical practice’ in governing conduct. It should be stressed that acceptance of a professional society's statement on ethics is normally a condition of membership in that society. This is the case in a large number of organizations, both national and international, in the area of archaeology, conservation and museums. There is no doubt that Codes of Ethics have a strong impact on professional conduct in these disciplines.     

Further Understanding Spatial Inertia: A Reply to Plastria and Rosing

Our position with respect to Plastria and Rosing's comments isqualified. Some of their comments are irrelevant because they attack a general statement that is not included in Tellier and Vertefeuille's paper (1995). Portions of their comments on the mathematical framework are relevant and have some implication for the validity of the mathematical relations proposed. A new analysis of the local behavior of the Weberian optimum is presented and its probabilistic interpretation is emphasized. On the basis of this analysis and ofempirical observation, we maintain that Tellier and Vertefeuille's paper was generically correct with regard to spatial inertia.     

Pedagogical declarations: feminist engagements with the teaching statement

To produce a teaching statement, current and aspiring teachers undertake the ostensibly straightforward task of putting their teaching philosophy onto paper. But upon close examination, the teaching statement – a seemingly simple object – is much more complex. The teaching statement is full of dual functions, many of which can be conceived of as working at cross-purposes. This paper draws on the teaching statement's history along with a collaborative and feminist mentorship methodology to highlight these dual functions. We discuss how teaching statements can be negotiated and inhabited from our perspective as early career scholars.     

Heritage destruction and cultural rights: insights from Bagan in Myanmar

Recently, the UN Special Rapporteur in the field of cultural rights has stated that the intentional destruction of cultural heritage is a violation of cultural rights. The Rapporteur examines a timely issue but bases her statement on narrow understandings ‘heritage’ as irreplaceable and ‘destruction’ as ideologically motivated and aggressive. This reinforces hegemonic ideas about heritage and what constitutes its destruction. In this article, I discuss the case of Bagan in Myanmar to illustrate the limitations of the Rapporteur’s statement. In Bagan, whether and how ‘heritage’ should be protected has been the topic of controversy. By implication what is – or is not – considered intentional destruction is contested. Ambiguity about the meaning of cultural rights, the dissonant nature of heritage, the subjectivity of destruction, and complex multi-layered motivations behind ‘destructive’ practices make overarching statement about the destruction of cultural heritage and cultural rights violations too bold and call for more nuance and contextualised research.     

The Potential Performance of Ancient Mediterranean Sailing Rigs

A common statement in the academic literature relating to the ancient Mediterranean is that the lateen/settee rig superseded the Mediterranean square‐sail because it provided superior upwind performance, greater manoeuvrability and higher overall speed. This statement has been repeated so often that it is now commonly accepted. Research by the author sets out to develop an insight into the relative performance of both types of rig, based on historical sources, ethnographic records and the performance of representative, full‐size sailing vessels. This allows a reassessment to be made of the underlying reasons behind the adoption of the lateen/settee rig in the Mediterranean. © 2010 The Author