“红军城”与“红军菩萨”的邂逅

审完最后一篇纪念红军长征胜利70周年特辑的稿件,长长呼出一口气,闭上眼睛。原本想养养神,可是不知怎么了,眼前总是晃动着无数红军的身影,他们虽衣衫不整、步履艰难,但却精神矍烁,充满革命斗志。他们走在泥泞的道路上,长长地队伍伸向天边,伸向地尾,突然,一座城市从地平线上冒了     

“人间菩萨”何泽霖

近代中国的佛教界都喜欢标榜“人间佛教”。既有人间佛教,当然就应该有人间菩萨。在我遇到的佛教界人士中,何泽霖老居士可以说是绝无仅有的一个“人间菩萨”。菩萨精神就是慈悲喜舍的精神,就是要“能忍难忍,能舍难舍”。眼下这个世界,大部分人只懂得抓,抓钱抓权抓出名,却不愿意施舍。在深圳的一家所谓慈善酒店里,还看到老板自书“中国慈善第一人”。这哪是舍啊？分明是用小小钱去换大大名。何老居士则为了佛教复兴而默默地奉献了毕生所有。     

法门寺唐“捧真身菩萨”艺术原型再探

<正>法门寺地宫出土文物中被定名为"捧真身菩萨"的鎏金银造像,不仅是造型传神的宗教宝物,也是精美绝伦的艺术珍品,学术界一直认为这件文物是佛教宗教仪式中最具典型的代表作,甚至     

印度“绿色革命”中的农业现代化因素

20世纪60年代,印度开始实行一种以推广高产品种为核心、以迅速发展农业生产技术为手段的现代化农业发展新战略,史称“绿色革命”。此次“绿色革命”的成功促使印度从一个“饥荒之国”一举成为世界粮食出口大国,在一定程度上改变了印度农业、农村、农民贫穷、落后的面貌,为印度现代化的进一步发展奠定了坚实的基础。本文拟从印度农业现代化发展的角度,重新审视这场四十多年前发生在印度大地上的农业变革。认真考察印度“绿色革命”得以成功的原因。     

菩萨骑牛为哪般?“解冤结”信仰初考

今年岁逢辛丑,适为“牛年”。对于较为熟悉佛教造像者而言,菩萨造像中菩萨所乘座骑为狮象龙虎者,倶为常见,可座骑为牛者,实不多见。殊不知,佛教诸神谱系之中,有一位“解冤结菩萨”,所乘座骑即为牛。俗话说:“冤家宜解不宜结”,道理浅显而朴实,是中国民众希求平安、倡导和谐的基本诉求之一。     

作为“转轮王”和“文殊菩萨”的清帝——兼论乾隆帝与藏传佛教的关系

从历史背景来看,藏传佛教赋予中原统治者的"转轮王"和"文殊菩萨化身"称号只是一种尊称和象征性符号。不管是被动接受还是主动悦纳,它们对于清帝的核心意义在于确认其作为中原王朝统治者的身份。乾隆帝制作御容佛装像的基点在于以传统王朝的皇帝面对蒙藏族群,在此前提下融入个人的宗教趣味,形成了以"转轮王"兼"文殊菩萨化身"呈现的皇帝形象。如果说这种形式有什么更多的含义,那也不外乎是增加他对蒙藏高层的亲和力和他身为清帝的神圣性。新清史学者所主张的乾隆帝以藏传佛教的转轮王、菩萨身份治国的观点缺乏依据。     

“谜”一样的印度——走马印度印象

听说我要随经贸考察团出访印度,一些朋友就笑我是“国际下乡”。待我从印度回来,“怎么样”的询问,也带着印证印度落后的肯定语气。其实,在印度五晚又五天的所见所闻,它那好与坏、先进与落后、富裕与贫穷……各种矛盾并存、不可思议的东西太多了,让我觉得这是一个“谜”一样的国度,一个让人看不懂的民族。     

论“菩萨相”类型的摩醯首罗天形象

唐代以来,摩醯首罗天形象逐渐适应中国的审美观念.明清时期,“菩萨相”类型的摩醯首罗天常见于水陆画中,其形象带有浓厚的汉地风格.“菩萨相”类型的摩醯首罗天可以追溯到高昌回鹘时期的柏孜克里克第17窟中的形象,该窟中的摩醯首罗天应是内地文化影响的结果.     

从“印度”开始

为什么是印度？对于这一期超级攻略,一些编辑颇有想法：这个国度我们零零星星做过很多次;作为旅游目的,它近期的名声不佳.但是,我们还是给了它30多个页码,来展示这个国家的风情与趣味.当然,视角是一个80后的女孩给的.她在这个古老国度的城市和村庄游走了45天,其中最后15天是独自游历.     

“观世音”的身世演变

<正>在中国古代无数神祗中,和老百姓感情最深、关系最密切的大概莫过于观世音了。看看老百姓对她的称号吧,"救苦救难观世音菩萨"、"大慈大悲观世音"、"灵感观世音"……无论是中国土生土长的神还是进口而来的神,有谁能担得起如     

Luxury and Consumption in Eighteenth-Century Italy: Intellectual History,Methodological Ideas and Interdisciplinary Research Practice

Summary

This article has two aims. In the first part I will present some methodological considerations on intellectual history, particularly in relation to other disciplines considered similar yet different, such as the history of ideas, the history of concepts and the history of discourse. I will then seek to clarify what it means, in terms of research practice, to write intellectual history, taking as a starting point the subject of my own research, namely the political implications of economic thinking on luxury and consumption in Italy during the second half of the eighteenth century. More specifically, I intend to highlight the unique characteristics of intellectual history, understood as global history, which requires the reconstruction of the different contexts in which its underlying ideas and objectives developed, concentrating on its highly interdisciplinary nature. In particular, I will focus on a specific type of interdisciplinarity that characterised the methodology of my research, namely the attempt to hold together political thought and economic analysis. Eighteenth-century Italy was in fact marked by a strong, multifaceted political evaluation of economic thinking on luxury and consumption, which led me to examine the discussion of the subject through two lenses, those of economic analysis and political thinking. This specificity shows how the reconstruction of economic thought constitutes a fertile course for the investigation of the political culture and social projects of Italian authors in the eighteenth century, at a time when economic science was taking shape as a separate discipline.     

宋代佛教史学略论

中国佛教史学发展至宋代,出现了繁荣的局面。佛教史学著作数量丰富,各体兼备,并创造出纪传体、编年体教史和藏经解题目录等新体例。本文考察了宋代佛教史学的状况,指出世俗史学的刺激、皇家对沙门著书的重视与褒奖以及大藏经的刻印与流传是宋代佛教史学繁荣的原因。     

Study of the History of Geographical Ideas

Two recent books on the history of geographical ideas, by A. G. Isachenko of Leningrad University, and by Preston James of Syracuse University, are reviewed in the general context of the need for a textbook for courses now being taught at Soviet universities. The Isachenko book is criticized on the ground that it reduces the history of geographical ideas to a history of physical geography, ignoring the impact of human activity. James, who deals with the history of geographical ideas as a whole, is praised for having included a chapter on the new geography in the Soviet Union and on the innovative aspects of theoretical geography, such as systems theory, spatial systems, diffusion on studies, etc. In the reviewer's opinion, the two books need to be examined critically in connection with preparation of a text for a Soviet university course on the history and methodology of geography.     

Representative Ideas of the Deathwish in Nineteenth-Century French Literature

The extensiveness of Alfonso X’s Libro del saber de astrología created such a challenge that only one of the nine subsequent, variant copies attempted to copy it in its entirety: Vatican Library, Ms. Vat. lat. 8174. None of them, including this one, however, contains all of the original text. It is the intricacy of design of the first treatise, the Libro de las figuras de las estrellas fijas que son en el ochavo cielo, however, that posed the greatest challenge for copyists. The Vatican copy and Ms. 1197 of the Biblioteca Nacional de España approximated the design of text of the constellation to the left with a wheel diagram of the various stars to the right as found in the original. The way that Ms. 9-28-8 5707 of the Biblioteca de la Real Academia de la Historia negotiated this arrangement by using two conjugate folios, placing the star wheel diagram across the interior two pages and the text on the first and fourth page, which left a considerable amount of blank space that invited over the years several kinds of writings—tallies, signatures, memorias (a record of transactions), and billet doux (essentially, love messages sent via a go-between). The billet doux form the greatest literary interest given their date, their content, and the name of the male protagonist—Felisardo, which aligns them with Lope de Vega’s work called Novelas a Marcia Leonarda, and in particular the one titled La desdicha por la honra—published in 1624.     

《稽古录》的历史兴亡论

司马光的《稽古录》共三十六条“臣光曰” ,论历史兴亡 ,概括出“人君之道有一 ,其德有三 ,其才有五”。历代帝王 ,根据才能的高下 ,可分为创业、守成、陵夷、中兴和乱亡五类。五才论重点在于论述如何守成。帝王守成的主要方面是“仁、明、武”修心三德与用人治国之道。司马光史论和政论相通。他的历史兴亡论是他政论的依据。