论武汉会战始于安徽省和县保卫战

武汉会战,是抗日战争时期中国军队在武汉地区同日本侵略军展开的一场会战。传统观点认为:武汉会战大致是从1938年6月12日日军侵占安庆开始,到同年10月25日中国守军主动放弃武汉为止,历时4个多月。本文的主要贡献是根据新发现的相关史料,认为武汉会战应从1938年4月23日至24日安徽省和县保卫战开始,这就将武汉会战开始的时间提前了一个多月,整个会战的时间增加到6个月有余。并对人们知之甚少的和县保卫战进行了梳理和评价,提高了可歌可泣的和县保卫战的地位,颂扬了抗战女英雄成本华的抗战精神。     

阆中大像山石窟的形制、题材与时代

位于四川省阆中市的大像山石窟,主要开凿于中晚唐和宋代,明清时期也有少量开凿。现有37龛,以方形龛、外方内圆拱形龛及圆拱形龛为主,方形龛最为多见。龛楣大多无装饰,雕刻简单。题材主要有弥勒佛、七佛、千佛、观音、天王、力士、经幢及舍利塔等。造像组合较少,以单身造像为多。阆中独特的地理位置,使得大像山石窟兼具广元、巴中两地石窟的特点,其丰富的内容为巴蜀佛教石窟寺的深入研究提供了重要的实物资料。     

论库尔斯克战役的立体化合成

库尔斯克战役的意义不仅仅在于它是第二次世界大战中最大的装甲集群会战,更在于它使苏军在空问与地面、物质与精神、技术与艺术的互激中握取了立体化、全方位的战略主动权。     

试论裴李岗文化的分期与年代

裴李岗文化是分布于河洛地区的一支新石器时代中期文化。依据豫中地区6处该类文化的典型遗址的材料,可将其分为早、中、晚三期六段,基本上代表了目前发现的裴李岗文化的各个不同发展阶段。同时依据对已发表的不同遗址14C测年数据的分析,把裴李岗文化的绝对年代大体推定在距今8500年～7000年。     

孔惠超造像及其年代考

孔惠超造像是河南现存保存最完好的北魏造像之一,原定年代与造像不符。本文利用图像学和类型学将该造像的造像题材以及艺术风格与同期造像相比照,并对造像题记和题名进行研读,考证其准确的雕刻年代为北魏孝昌三年。     

镇海战役中的杜冠英

发生在中法战争后期的镇海战役,对于中法战争的进程和结局都产生过一定影响,同时也为中国近代海军史的研究提供了宝贵的经验和教训.时任宁波府试用同知、宁镇海防营务处的池州府太平县人杜冠英,虽然在镇海战役中发挥了重要作用,但长期以来由于资料的匮乏,对其研究却一直付之阙如.本文结合对珍藏于上海图书馆《杜徵三友朋手札》的点校工作,从杜冠英海防思想、战役期间后勤保障的实施以及战役过程中亲历一线指挥作战等方面,就镇海战役中的杜冠英进行分析和研究.     

试论寨峁梁遗址的分期及年代

寨峁梁龙山文化遗存的文化内涵与以石峁遗址为代表的陕北地区龙山时代晚期考古学文化相似,本文运用考古类型学与地层学的方法,将寨峁梁遗址的龙山文化遗存分为关系密切、前后相继的两个阶段,第一阶段相对年代为陕北地区龙山时代晚期较早阶段,热释光测年的绝对年代距今约4300-4200年;第二阶段相对年代为陕北地区龙山时代晚期的中期发展阶段,热释光测年的绝对年代距今约4000年。     

舒城九里墩春秋墓的年代与族属析论

舒城九里墩春秋墓的时代,发掘报告认为与寿县蔡侯墓相当,若从鼎、簠、敦诸器的细部特征来看,似乎较蔡侯墓略早一些,下葬时间约在公元前500年左右。墓内残存的部分青铜礼器,具有明显的楚文化风格和特征,说明墓主人与楚国和楚文化有着密切的联系。该墓主的身份,发掘报告认为属于侯王一类的贵族阶层,很可能是群舒中某一位君主,可备一说。从其墓葬形制、规模、部分随葬器物以及当时的历史背景分析,亦不能排除为吴国高级贵族的可能性。     

钧窑始烧年代考

钧窑被称为宋代的五大名窑 ,但考古工作中一直没有可信的材料证明其始烧于宋代 ,近年来国内外学界多撰文将钧窑的始烧年代定在金代以后。本文系统地介绍了 2 0 0 1年发掘禹州神刘家门窑址最早地层的出土器物 ,总结了其器形、胎釉和工艺特征。继之将其与考古发掘的窑址和墓葬材料进行对比 ,探讨了出土早期钧窑器物的窖藏、墓葬和遗址的年代 ,讨论了早期钧窑几项重要工艺的时代特征 ,结合窑址出土的纪年材料 ,证明刘家门窑第一期前段的时代为北宋徽、钦二宗时期 ,这也是钧窑的始烧时间。最后简论了钧窑是仿汝窑产生的 ,在北宋末期与汝窑同时生产。     

外贝加尔匈奴遗存的年代

本文以遗存数量较多、发掘资料发表比较全面的俄罗斯外贝加尔地区的匈奴遗存为主要分析内容,根据在外贝加尔和蒙古匈奴遗存中发现的也见于中国境内墓葬的器物的流行年代,将该地区的匈奴遗存划分出年代主体在西汉中期和年代主体在东汉前期的两个不同时期的遗存.     

Imagining Otherwise: Autism,Neuroaesthetics and Contemporary Performance

Abstract

Perspectives on the phenomenology of the autistic experience are presented with particular reference to the imagination in autism and what may be conceptualized as ‘neurodivergent aesthetics’. Drawing upon a research project that explored the potential of drama as an ‘intervention’ in autism, an attempt is made to de-mythologize the condition by challenging stereotypes and by suggesting that the multimodalities of performance offer an appropriate space for ‘encounters’ with autistic states of being while also questioning the dualisms which distinguish between the aesthetic and non-aesthetic.     

甘肃武威市雷台出土铜奔马年代考辨

近年来,《光明日报》刊登孙机先生《武威出土的铜奔马不是汉代文物》一文,把这件已经成为中国旅游标志的东汉铜奔马的年代改订为西晋时期。该观点得到了附和,有学者认为这件稀世珍宝铜奔马不是汉代文物,而是西晋文物遂成定论。但是     

焦作七层连阁彩绘陶仓楼的年代问题

焦作白庄 6号墓七层连阁彩绘陶仓楼是不可多得的汉代建筑明器。本文从墓葬的形制、营造方式及随葬品等方面进行比较研究 ,推测陶仓楼的年代在东汉早、中期之间。     

中国北方旧石器时代中期文化的年代问题

本文运用黄土地层学、气候地层学、生物地层学的方法尝试建立中国北方旧石器时代中期文化发展序列,认为大荔遗址、丁村遗址、周口店15地点、许家窑遗址、陕西长武窑头沟、辽宁喀左鸽子洞的年代分别相当于深海氧同位素的阶段7-8、6-4、6、4、4、3。并认为中更新世哺乳动物群在北方的最终消失大约在阶段6,如以中更新世哺乳动物群的消失作为中晚更新世界限,则和黄土地层学的研究结果比较吻合。     

库勒浅早期墓葬的年代、性质及相关讨论

本文从讷河库勒浅墓地早期墓葬出土陶器的类型学分析入手,在此基础上对其陶器进行分组和墓葬分段研究及年代推断。通过其与二克浅墓地早期墓葬的对比研究,认为二者差异显著性质不同,库勒浅墓地早期墓葬属于白金宝文化,而二克浅墓地早期墓葬应属白金宝文化和汉书二期文化之间的过渡类型遗存。     

On the City of Anderida,or Andredesceaster

The Duke of Cornwall's palace at Lostwithiel was built towards the end of the thirteenth century as the administrative centre of the Duchy. It also served for the tin ‘coinage’ and as the meeting place of the County Court. It consisted of a large ‘Great Hall’ together with a smaller hall and buildings for the assaying and weighing of tin. This complex of buildings was never a ducal residence. It became ruinous in the seventeenth century, and much of it was demolished. A fragment of the Great Hall survives, though the smaller, or Convocation Hall, drastically rebuilt in the nineteenth century, is still in use.     

Battle of the bedroom

The Philippine government's position on aggressive population management is in conflict with the Catholic Church's opposition to artificial means of birth control, particularly sterilization. The Episcopal Commission for Family Life plans to increase its campaign against contraception at their local level. The government effort through the Department of health will provide access to contraception in a network of 600 hospitals and 1500 rural health units. Government support comes from 2 Protestant churches, the Church of Christ, which is the largest independent church in the Philippines, and the United Church of Christ. Leaders of both churches gave the Minister of Health letters of support which stated that family planning (FP) was necessary to curb population growth which was too high, and China and Thailand are countries which are economically better off with population planning. The government position is similar to former President Corazon Aquino's. The new President, Fidel Ramos, is a protestant and wants economic prosperity for the Philippines; part of the formula for achieving economic growth is slowing population growth. There is limited resources in a sluggish economy and the push for zero population growth can be accomplished through effective contraception. The birth rate fuels poverty is the position of Juan Flavier, Health Secretary. Annual population growth is 2.3% and family size is 4.8/couple while agricultural growth is only 1%. The ideal family size recommended is 2 children/family. The Philippine Commission on Population in its 6-year plan is hoping to obtain 200 million in foreign aid and involve a larger network of nongovernmental organizations. Choice is the key component. Women need to be convinced that birth spacing will reduce maternal and infant mortality. Flavier has reassured Cardinal Jaime Sin of the Catholic Church that Natural methods or the rhythm method would be taught. Health experts argue that the discipline and sacrifice necessary for effective natural methods is lacking.