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最早的时候没有“鼻”这个字,而是用“自”这个字来表示“鼻子”。
后来,人们在“自”的下面加了一个声符“畀”来表示鼻子。“畀”读作“bi”,是给予、付出的意思。“自”和“畀”合在一起表示一呼一吸,自相给予,于是用来指称鼻子了。 相似文献
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“攘外必先安内”的口号是谁先提出来的?史学界一般认为,这个口号是蒋介石最先提出来的,意思为在日本侵略之际,首要是镇压共产党领导的红军“叛乱”,然后再全力对外。于是这个口号便一直戴在蒋介石的头上,成为他打内战的“标签”。其实,“攘外必先安内”的口号并不是蒋介石提出来的。先于蒋介石提出这个口号的是军阀石友三。 相似文献
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北京商务印书馆1986年版《现代汉语词典》中,尚无“文化产业”这个词条。1988年,北京市研究部门提出发展文化产业问题,“文化产业”这个概念首次出现。2004年1月,中外语教学与研究出版社,语文出版社出版的《现代汉语规范词典》中,给这个概念的定义是:“从事文化产品生产和提供文化服务的经营性行业。” 相似文献
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现在,这个非洲头号军火贩子竟成了驻伊美军的“朋友”“抓住维克多·布托!”已成为许多反战组织的口号之一。逮捕这个军火贩子,连绵不绝的非洲等地的战火就可能停歇。然而,当联合国准备将其纳入全球军火贩子通缉名单时,却遭到了美英政府的百般阻挠。结果,这个“非洲头号军火贩子”,不但迄今逍遥法外,甚至还在战火纷飞的伊拉克找到了“全新的事业”——成为驻伊美英军队的头号后勤供给商。 相似文献
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はじめに 日本语の研究が盛んになつてくるに连れて、日本语の勉强も教授法も、文法と文型重视かろ言语的コミュニケ一ション重视へと变わりつつぁる. 相似文献
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Paul Forman 《History & Technology》2013,29(1-2):1-152
The abrupt reversal of culturally ascribed primacy in the science–technology relationship—namely, from the primacy of science relative to technology prior to circa 1980, to the primacy of technology relative to science since about that date—is proposed as a demarcator of postmodernity from modernity: modernity is when ‘science’ could, and often did, denote technology too; postmodernity is when science is subsumed under technology. In support of that demarcation criterion, I evidence the breadth and strength of modernity’s presupposition of the primacy of science to and for technology by showing its preposterous hold upon social theorists—Marx, Veblen, Dewey—whose principles logically required the reverse, viz. the primacy of practice; upon 19th and 20th century engineers and industrialists, social actors whose practical interests likewise required the reverse; and upon the principal theorizers in the 1970s of the role of science in late 20th century technology and society. The reversal in primacy between science and technology ca 1980 came too unexpectedly, too quickly, and, above all, too unreflectively to have resulted from the weight of evidence or the force of logic. Rather, it was a concomitant of the onset of postmodernity. Oddly, historians of technology have remained almost wholly unacknowledging of postmodernity’s epochal elevation of the cultural standing of the subject of their studies, and, specifically, have ignored technology’s elevation relative to science. This I attribute to the ideological character of that discipline, and, specifically, to its strategy of ignoration of science. 相似文献
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单丽 《中国历史地理论丛》2011,26(4)
在晚清行将告罄的1902年,霍乱作为一个历史进程的指标,敏感地反映了开埠通商前后中国北方社会环境的剧烈变化:疫区的盈缩反映出区域商贸交往体系的成型及港口的兴衰;城乡传播模式的沿海环绕及内陆、沿海轻重疫区的清晰分层则暗示出其时区域人口交往密度的沿海大倾斜。而现代交通工具的介入,则从速度上悄然影响着霍乱的传播区域。 相似文献
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本文对上图藏敦煌写卷《黄仕强传》中的十五个俗字进行了考辨,认为上图本俗字的使用明显多于浙藏本,其抄写时间当早于浙本。通过对“守文案鬼”一词在不同本子中的使用情况的分析,认为上图本当抄写于明皇之前,浙本等当抄写于明皇时期或明皇之后。 相似文献
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Madeline Zhaoyan Chen 《Children's Geographies》2015,13(5):537-555
This study aims to uncover the geographies of places informing teenagers' understanding of cosmopolitanism and citizenship. Children and young people (CYP) in Singapore are becoming more internationally mobile and growing up in highly globalised Singapore. There are three overall arguments in this paper. First, the local is the actual place to situate studies on cosmopolitanism and that cosmopolitanism should be considered as a dimension of deterritorialised citizenship amongst CYP growing up in highly globalised nation-states. There are ‘roots and routes’ approaches to citizenship and my second argument is that the ‘routes approach’ to citizenship has ingrained cosmopolitan experiences into young people's life-worlds and is arguably the stronger approach of the two for young Singaporeans. Finally, this study demonstrates that the experiences of CYP in geographies of education [Holloway, S. L., P. Hubbard, H. Jöns, H. Pimlott-Wilson. 2010. “Geographies of Education and the Significance of Children, Youth and Families.” Progress in Human Geography 34 (5)] are credible yet neglected life-worlds that can help reconstitute frameworks for understanding cosmopolitanism and citizenship [Harvey, D. 2000. “Cosmopolitanism and the Banality of Geographical Evils.” Public Culture 12 (2)]. 相似文献
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本文通过对宋代瓷器铭文中有关佛教内容的分析,结合佛教在中国流传的历史过程,阐述宋代佛教的世俗化倾向。尽管目前所知的与佛教有关的宋代瓷器铭文资料十分有限,难以全面解答佛教在中国的世俗化问题,但铭文中的内容却无可非议地昭示着佛教进入普通平民的生活后,那种大众化、实用化、民俗化的特征。 相似文献
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本文从20世纪前后两个时间段来探讨历代文人学者对《左传》行人辞令研究概况,分析前人时贤研究《左传》行人辞令的重点,以期为今后相关研究提供借鉴。 相似文献