共查询到20条相似文献,搜索用时 62 毫秒
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有一位名叫戈叔亚的云南人,为求证一张著名历史照片的实地,无数次翻山越岭苦苦寻觅,耗时近8年之久才终于“揭谜”。他苦苦寻找的那个地方,名叫“24拐”。作为一个历史学家,戈先生这种锲而不舍的求实精神,确实难能可贵令人感动;但是,这件事情居然花费了8年光阴,就有点叫人不敢恭维了。因为,根据相关资料显示,戈先生之所以踏破铁鞋久寻不果,就怪“24拐”竟然是在贵州境内;还由于某种难得通融的历史偏见,就难怪戈先生找了8年才找到。这当中,戈先生该走或不该走的弯路,不知已经相当于那个“24拐”的多少倍了。记述此事的文章及电视专题片,题目就… 相似文献
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解放后,吴宓在西南师院任教,是二级教授,月薪272.5元,在校内可谓"高薪阶层"。他一贯节衣缩食,自奉极廉,但却古道热肠,经常将工资送给向他求助的学生、同事。他的这种"乱花钱"有时让同事难以理解。"文革"后期,西南师范学院有一位女教师编织了一双毛线袜子,送给孤苦伶仃的吴宓,吴宓给了那位女教师100元钱。有人对吴宓说:"一双袜子值多少钱?你给得太多了。"吴宓答道:"多乎哉?不多也。我是把袜子的成本费、劳务费,还有无价的感情都算在里面的,我给她的不算多。" 相似文献
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正不久,赵襄子外出,豫让潜藏在他必定经过的桥下。赵襄子来到桥上,马受惊。赵襄子说:"这一定是豫让。"派人去查问,果然是豫让。赵襄子指责豫让说:"您不是曾经侍奉过范氏、中行氏吗?智伯把他们都消灭了,而您不替他们报仇,反而托身为智伯的家臣。智伯已经死了,您为什么单单如此急切地为他报仇呢?"豫让说:"我侍奉范氏、中行氏,他们都把我当作一般人看待,所以我像一般人那样报答他们。至于智伯,他把我当作 相似文献
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年初,我们读了长江三峡民间故事家刘德方传讲的故事选集《野山笑林》后,深深为那些三峡区域特色鲜明、山野风味浓郁的民间故事所吸引,以至爱不释手。最近,我们获悉湖北民间文化部门已正式授予刘德方“民间故事讲述家”称号,作为民间文化的研究者,心情十分激动,为我国又添一位“民间故事讲述家”而高兴。近日,我们怀着对这位民间故事讲述家的钦佩之情,专程赶往宜昌采访了这位农民故事家。 相似文献
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Richard M. Fried 《外交史》2003,27(5):741-745
Book reviewed:
Kathryn S. Olmsted. Red Spy Queen: A Biography of Elizabeth Bentley. 相似文献
Kathryn S. Olmsted. Red Spy Queen: A Biography of Elizabeth Bentley. 相似文献
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Killing Economic Geography with a "Cultural Turn" Overdose 总被引:1,自引:0,他引:1
Andrés Rodríguez-Pose 《对极》2001,33(2):176-182
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Elías Palti 《History and theory》2004,43(1):57-82
Recently, a call for the “return of the subject” has gained increasing influence. The power of this call is intimately linked to the assumption that there is a necessary connection between “the subject” and politics (and ultimately, history). Without a subject, it is alleged, there can be no agency, and therefore no emancipatory projects—and, thus, no history. This paper discusses the precise epistemological foundations for this claim. It shows that the idea of a necessary link between “the subject” and agency, and therefore between the subject and politics (and history) is only one among many different ones that appeared in the course of the four centuries that modernity spans. It has precise historico‐intellectual premises, ones that cannot be traced back in time before the end of the nineteenth century. Failing to observe the historicity of the notion of the subject, and projecting it as a kind of universal category, results, as we shall see, in serious incongruence and anachronisms. The essay outlines a definite view of intellectual history aimed at recovering the radically contingent nature of conceptual formations, which, it alleges, is the still‐valid core of Foucault's archeological project. Regardless of the inconsistencies in his own archeological endeavors, his archeological approach intended to establish in intellectual history a principle of temporal irreversibility immanent in it. Following his lead, the essay attempts to discern the different meanings the category of the subject has historically acquired, referring them back to the broader epistemic reconfigurations that have occurred in Western thought. This reveals a richness of meanings in this category that are obliterated under the general label of the “modern subject”; at the same time, it illuminates some of the methodological problems that mar current debates on the topic. 相似文献
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