“四个发展”的内涵与特征

跨跃发展、绿色发展、和谐发展和统筹发展是中共青海省委十一届六次全会上提出的,具有青海特点的科学发展模式。本文在科学表述“四个发展”之内涵与特征的基础上指出,“四个发展”的提出,对于探索欠发达地区实践发展观的成功之路,建设富裕文明和谐新青海均具有重要意义。     

从国山碑的开发谈对石质文物的保护与管理

国山碑是现存最古老的封禅碑之一,又是我国江南地区记录地震的最早资料。近年对国山碑的开发,为石质物的保护与管理提供了成功的经验。     

明清时期黄河小北干流西岸地域环境与村民营生方式选择

明清时期,韩城、郃阳、朝邑和潼关四县虽同处于黄河小北干流西岸区域范围之内,但是其区域内部地理环境具有明显的差异性。四县面对不同的地域环境,其村民营生方式的选择也就具有明显的多样性。这充分体现了地域环境对村民营生方式选择的影响,同时,多样性的营生方式又是村民对地域环境差异性的能动适应。地域环境的差异性与村民营生方式的选择,正是人地关系的集中体现,对此的研究可以使我们更好的理解人、地之间的关系。     

《国性爷合战》的创作依据与主题思想

《国性爷合战》是日本剧作家近松门左卫门的代表作,学界研究者多认为其主题思想是表达了作者的侵华意识。本文通过考察此剧的创作过程,划定剧作的创作依据,又考虑到通俗文艺与文学、历史著作在创作目的上的不同,再结合当时日本社会背景、大众舆论倾向进行分析,认为此剧主题思想以“侵略意识”一言蔽之似有偏颇,其中“光复中华”、“中华认同”的因素也不容忽视。     

芙蓉出水 错采镂金——宋瓷与明清瓷审美说略

芙蓉出水,错采镂金,代表了中国美学史上的两种美感。在中国人的审美心理中,这两种美感或有着境界高低的不同,这样"芙蓉出水"的宋瓷比之于"错采镂金"的明清瓷往往更受推崇。只是这两种美感的关系并非对立,而是并行不悖且互为周济与参融;"错采镂金"也同样可以透出高雅的境界,但问题在于,当它一旦异化为政治、文化统治的工具,其面目就变得暧昧可疑了。     

祭天与“天人合一”思想

在中国古代礼制中,十分看重祭礼,而祭天,则是祭礼中最重要的一种,只有天子才有资格祭天。祭天礼中包含有丰富的文化含义,其中之一就是报本思     

金瓯永固 玉烛长调 清帝元旦试笔御用之金杯、烛台

＂金瓯永固＂杯,是故宫珍宝馆最引人瞩目的珍品之一。此杯以黄金铸就,龙耳、象足,杯身图案皆减地浮雕,口沿回纹装饰带以下,通体錾刻缠枝花卉图案。花心起托,镶嵌红、蓝宝石及珍珠。图案间隙之地杖,贴饰点翠,可惜大多已脱落。     

Sheffield Castle and The Aftermath of The English Civil War

The demolition of castles following the English Civil War is often seen as an inevitable consequence of the conflict, with their slighting often being ascribed to a need to prevent further bloodshed and punish the ruling elite. However, recent studies have demonstrated that the destruction of elite buildings during this period was far from straightforward, and this complexity is reflected in the methodology employed to damage them. At Sheffield, so extensive was this damage that, less than a century later, not a trace remained of what had once been one of the largest castles in South Yorkshire. Whilst little remains of the building itself, the rare survival of a set of demolition accounts, alongside a large number of other sources including personal correspondence, estate rentals and town records, means it is possible to explore in great detail the circumstances of the castle’s slighting. Through these a far more nuanced picture of civil conflict emerges with the castle’s destruction taking place within a complicated dialogue between the Lord of the Manor, Parliament’s officials and the inhabitants of Sheffield themselves.     

西夏的灭亡及西夏佛教对蒙元时期河西地区的影响

西夏历代皇帝都崇佛敬僧,把佛教视为国教,在国家政权的大力庇护下,佛教空前发展。汉传和藏传佛教在其境内广为流传,僧人、信众十之九九。几乎达到了全民信佛的境地。在如此大环境的影响之下,河西佛教也在归义军政权之后继续保持繁荣兴盛的局面。但西夏晚期各种矛盾激化,朝野争权夺利,皇帝更迭频繁。加之统治者目光短浅,胸襟狭窄,缺乏政治抱负和治国手腕,内政外交出现重大失误,导致夏金相攻十余年,国力迅速衰退,在新崛起的蒙古军队大举进攻下,节节败退,丧师失地,纳女乞和,且盟信不坚,终于1227年招致灭国之灾。蒙古为了报复西夏军队的顽强抵抗,对其实施毁灭性打击,很多城市军民几被屠戮殆尽,西夏建筑、艺术、文化被野蛮破坏。西夏虽亡,但大量遗民还是顽强地生存下来并活跃在蒙元时期的不同阶层,其文化、习俗和宗教对蒙元都产生了巨大影响。     

同邑志书的递修与志书的版本

本文以工作实践为基础,以清代方志为标本,探讨旧方志递修的原因、类目设置的因果及由版本变化而产生的内容变化。     

Insularity, Sovereignty and Statehood: The Representation of Islands on Portolan Charts and The Construction of The Territorial State

This article investigates the cartographic origins of the idea that the territorial state is a unified, bounded, homogeneous and naturally occurring entity, in a world of equivalent but unique entities. It is noted that this image of the territorial state closely resembles the representation of islands on sixteenth‐century portolan charts, and this suggests a historical link between the Renaissance‐era imagination of islands and the modern imagination of states. The article posits that the concept of territorial unity and boundedness, which appeared on portolan charts to signify islands as obstacles amidst maritime routes of movement, migrated in the late sixteenth‐century to form the basis for representing the emergent concept of the territorial state. It is suggested that the conceptual and aesthetic links between these representations of islands and states has led to an ongoing dilemma for those who seek to comprehend (or cartographically represent) islands that are divided between multiple states.     

论《礼记》与《孔子家语》的关系

《孔子家语》长期以来一直被认为是伪书。1973年河北定县西汉中山王墓出土了《儒家者言》一篇,内容与《家语》相关,1977年安徽阜阳双古堆汉墓也出土了与《家语》有关的简牍。在某种程度上证明了《家语》不伪。本文校勘了《家语》与《礼记》中相同的篇章,检视了《家语》与《礼记》的三种可能性,《礼记》与《家语》在文本上存在极大差异,绝不是王肃伪作了《家语》,也绝不会是《礼记》抄袭了《家语》,二者都是流传有本的。儒家文献都来自于原始的弟子笔记,对这些原始材料的编撰,形成单篇的儒家文献,这些单篇的文献分合不定,不同的人据以编订不同的集子,从而形成《礼记》《大戴礼记》。《家语》编撰者所据以编订《家语》的材料同《礼记》相同,而不是抄袭《礼记》。二者出现相同的部分也正是缘于此。《家语》是众多伪书中久成铁案的一部,对它的正名应当警醒我们对伪书的理解,反思什么是“伪”,怎样定义“伪”。