唐宋开封的气候和自然灾害

6至 10世纪处在中华 5 0 0 0年气候变迁过程中的第三个温暖期 ,开封的温暖气候从隋唐经五代 ,一直持续到北宋初年。公元 10 0 0年左右 ,开封气候转寒。与气候的前后变化相伴随 ,唐宋开封的水、旱、蝗、风沙等自然灾害也不断出现 ,但这些灾害并不能从根本上改变温湿的总体气候特征。     

Transcendence of Personal Interest

Success or failure in assaulting Qomolangma, the highest peak on earth, tells of humanchallenge to the every limit of life Behind this are the heroes, foreign and Chinese moun-taineers.These heroes include Edmund Hillary from New Zealand and his Sherpa guide TensingNorgay,who were first to reach the top on May 29,1953.In the ensuing half a century,1,200 mountaineers have climbed it a total of 420 times.By the end of November 2002,they had created 42 climbing routes leading to top.     

一篇讲稿透露出的人类学宗教观

<正>人类学家埃文思·普里查德(E.E.E-vans-Pritchard)于1902年生于英国苏塞克斯,大学时代在牛津大学学习现代史,研究生阶段在伦敦经济学院学习人类学,得到塞里格曼(Charles Selig-man)及马林诺夫斯基的指导。上世纪30年代,埃     

Habermas and Taylor on Religious Reasoning in a Liberal Democracy

Abstract

This article compares Habermas’s and Taylor’s approach to the role of religious language in a liberal democracy. It shows that the difference in their approach is not simply in their theories of religious language. The contrast lies deeper, in their incompatible moral theories: Habermas’s universal discourse ethics vs Taylor’s communitarian substantive ethics. I also explore William Rehg’s defence of discourse ethics by conceding that it is based on a metavalue of rational consensus. However, I argue that Habermas’s and Rehg’s discourse ethics and translation proviso are untenable. While Taylor rightly argues that there is no reason to exclude religious reason from the formal political sphere, his proposed fusion of horizons to generate a new hybrid framework is also problematic. I suggest that Taylor’s historical hermeneutics should be extended to include the narrative approach to ethical deliberation as conducive to mutual experiential understanding, and hence to achieving a fusion of horizons of the diverse worlds of citizens in a liberal democracy.