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胡姬与吴姬作为唐宋时代下层社会的平民女性,表现出南北不同文化的流风余韵。唐宋文人经常以清新明快的文学艺术手法描写胡姬与吴姬等南北不同女性群体,提供了许多史书没有记载的南北方女性社会生活风貌,值得人们从文化角度中去追踪探讨和考察。本文同时对《唐金乡县主墓》考古报告中的两具随葬女陶俑“疑为胡姬”的说法提出质疑,认为推测依据不足。 相似文献
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胡姬貌如花当垆笑春风胡姬与西域乐舞的传播●张兵汉唐时代,国都长安曾被一股强劲的“胡风”裹挟着,胡食、胡服、胡乐、胡舞是构成汉唐气象不可或缺的要素。所谓大汉、大唐的“大”,除了扩疆拓土、盛气高扬之外,留给后人最值得回味的东西大概就是那种宽广的胸襟和广纳... 相似文献
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《Political Theology》2013,14(4):393-409
AbstractWhat makes theology political? Is it the social location of the author, the sources drawn upon, or the content of the argument? Each of these three possibilities is theologically significant, but a little reflection proves none of them decisive in claiming the adjective ‘political’ for a theology. The ‘material production’ of theological works cannot, by itself, render one theology political and another apolitical; for all theological works share a similar ‘social location’ given the similar socio-economic reality of publishing. Whether or not theology is political, or adequately political, cannot finally be determined by material production, the authors' social location or the content of the argument per se. Such forms of apodictic reasoning cannot distinguish apolitical from political theology. It can only be a function of practical reasoning. It alone can advance the current stalemate among persons that theology should be characterized as ‘church’, ‘confessional’, ‘sectarian’, ‘liberatory’, ‘political’ or ‘public’. I argue that the best we can do to adjudicate these differences is to engage in, as Charles Taylor has so aptly put it, practical ad hominem arguments. 相似文献
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<正>1947年3月初,全面反攻计划破产后的蒋介石开始向陕甘宁解放区实行重点进攻,电令国民党军胡宗南部出动34个旅25万人大举进攻延安。人民解放军西北野战军部队奋起保卫延安,打响了延安保卫战。只有2.3万人的西北野战军根据中共中央军委内外线配合,实行暂时放弃延安、诱敌深入、寻机歼敌的方针,在达到预期目的后,于3月19日主动放弃延安,敌先头部队进入延安空城。 相似文献