文化传播与文化变迁

为了解释文化因素的发展过程,本文首先回顾了19世纪以来文化演变和文化传播的研究历史,然后概括了贸易、迁徙和文化扩散作为文化传播的三种方式,并对其作了具体分析。而且对文化变迁的动力,作者也提出了见解。     

考古学的中国深度:张忠培先生的文化演进论

张忠培先生始终深入田野考古,坚持"让材料牵着鼻子走",在系统构建考古学文化谱系的基础上,提出了既符合中国具体实际又体现人类共同规律的文化演进论。张忠培先生在坚实而高水准的实践起点上,不断开拓学术生长点,构建起了宏大的学术体系,创造性地开展和领导了田野考古实践工作,为中国考古学奠定了坚实的基础,科学地发现和表述了蕴含着中国文化基因的谱系结构,展现出考古学的中国深度。     

Strategic Alliances in Action: Toward a Theory of Evolution

The popularity and prevalence of strategic alliances for problem solving has been well documented in research on the corporate sector and public policy. However, there has been limited work to date on building a comprehensive theory about the evolutionary process of alliances. The purpose of this article is to synthesize current research on alliance development in order to develop a model of strategic alliance evolution. The theoretical model is built with ideas from prior research as well as findings from our own recent research on alliances in education. We conducted a national study of strategic alliances in charter schools focused on uncovering the process of evolution—including how alliances are initiated, operated, and evaluated—and the various internal and external factors that influence alliance development and progress. Our findings offer a model of strategic alliance evolution and provide direction for future research.     

谷仓罐形制的文化演绎

随着考古发掘资料的增加和器物研究的进步,谷仓罐形制的演绎所隐含的丰富的文化内涵和广泛的历史信息得到了进一步阐释。     

相关指代“文物”概念词汇的出现与变化试析

目前通行的以《左传.桓公二年》相关文辞为据,证明当时已将"文"与"物"两字连用构成词汇并特指一定概念的说法,可能并不准确,不同的句读会存在不同的理解。"文物"一词的形成目前大体可以追溯到汉代,而专门用其指代"古物"的概念则不早于唐代。宋代以来陆续又有"骨董"、古董"和"古玩"等相似词汇来表述相近的概念,但还是以古代的物品为主要对象。到现代中国,尽管民国所制定的《古物保存法》仍以"古物"表述"文物"的概念,但所包括的范围已扩展到所谓的不可移动文物领域。大约到抗战胜利后,"文物"一词的使用逐渐成为主流,而文物的概念则在不断发展、深化中扩大着内涵。     

胡适与西方进化论

进化论在中国社会形成的普遍影响,胡适本人未能幸免。但是,他又表现出与进化论传播的一般形态有别。这是因为他主要将进化论作为一种方法论来看待。此种情况表明,外来学说进入近代中国社会,必须注意两对矛盾统一的关系：一是语言层次的接受与理解层次的关系;二是沿海与内地的关系。     

Towards a Culturally Sustainable Environmental Impact Assessment: The Protection of Ainu Cultural Heritage in the Saru River Cultural Impact Assessment,Japan

Culturally sustainable environmental impact assessment (EIA) requires consideration of the impact of development on local people's cultural activities, including holding ceremonies, collecting resources, and learning skills, which are fundamental essences of Indigenous rights. While culturally sustainable EIA has become a common practice when a development project involves an Indigenous community, it is still argued that Indigenous cultural heritage is not adequately protected. This is due to the fact that Indigenous people do not always keep power in the post‐approval stage of EIA, or the lack of practical measures to minimise the impact of development projects on Indigenous cultural heritage and to enhance the possibility of reaching a consensus among stakeholders. The Cultural Impact Assessment of the Saru River Region in Japan was the first investigation of a site to preserve an ethnic minority culture, with regard to a dam construction. In the second phase of the assessment project, research staff members, some of whom are of Ainu ethnicity, suggested alternative ceremony sites and conducted experimental transplants to protect the local cultural activities. The long‐term investigation by research staff, in fact, influenced the direction of the dam construction. The developer agreed not to proceed with the construction until measures were taken to minimise the impact on cultural activities that would satisfy residents in the construction area. While still early to conclude that Indigenous participation in this assessment project has been successful, Indigenous participation has clearly enhanced the possibility of reaching a consensus. The project should be considered with other published EIA reports, in demonstrating a return from investing in EIA with Indigenous participation, with a practical means for realising Indigenous rights.     

需学与梁启超文化思想的演进

学界对儒学与中国近代化的关系一直存有争议。本以时间为序,就儒学与梁启超的变法思想、新民思想以及五四以后化思想的关系展开论述,力图阐明儒学对梁启超化思想的影响、梁启超对儒学的发展和改造,进而揭示儒学自身的复杂性和儒学近代化的艰难,指出儒学对近代化既有相容性又有阻碍性。     

新时期文化发展战略的演变

改革开放30年来,我国文化发展战略的演变以中共十五大为界可划分为两个发展时期:前期从1978年到1996年,文化发展战略以精神文明建设为主导;后期从1997年中共十五大召开至今,文化发展战略在强调精神文明建设的同时,更加重视提升国家综合实力和文化软实力。这一发展历程表明,改革开放以来,执政党和全社会的文化自觉意识明显提高,文化建设的着力点已从强调政治思想教育转变为满足人民群众的基本文化权益和文化需求,文化的内涵和外延进一步扩大,文化认知达到新的高度。新时期我国文化发展战略的演变是建设中国特色社会主义的需要,是应对全球化浪潮的必然结果,也是适应新科技革命时代的自我调整。     

从摩尔根到塞维斯:酋邦理论的创立

塞维斯的社会发展理论,是否否定了摩尔根的根本学说?本文检视了摩尔根以后文化人类学的发现直至塞维斯的酋邦理论,认为,不像一些中国学者所担心的那样,塞维斯是摩尔根的敌人;而是,前者对后者的基本理论,进行了十分重要的修正、补充与发展:塞维斯是摩尔根学说优秀的继承者与发展者。