吉祥八清静图

《吉祥八清静图》．亦称八吉祥徽、八瑞相、吉祥八宝图．藏语称。扎西达吉”．是藏族民间传统美术中最常见而又被赋予深刻内涵和吉祥喜庆喻意的一组组合装饰图。“扎西达吉”一般绘于寺院经殿门廊和两侧壁面．殿堂幔帷．帷帐之上．它由八种象征吉祥．圆满．幸福．智慧．财宝的标志性图样组成．这八种象征物是海螺．宝伞．宝幢．法轮．双鱼、金刚结．莲花、宝瓶等．总称为吉祥八清静．也即俗称的八宝图。据说．它们分别表示如来佛的头、眼、喉、舌、牙、心．身和足．其内涵除了寓意吉祥外．也与佛陀．佛法息息相关。     

如何在数学教学中体现数学文化

《普通高中数学课程标准》指出：通一过高中阶段数学文化的学习．使学生了解数学科学与人类社会发展之间的相互作用．体会数学的科学价值、应用价值、人文价值．开阔视野．寻求数学进步的历史轨迹．激发对数学创新原动力的认识．受到优秀文化的熏陶．领会数学的美学价值．从而提高自身的文化素养和创新意识．从学生的角度而言．数学文化是通过感知获得的，而不是依凭认知、说教就可以直接习得的．数学文化是寓于数学知识和课堂教学之中的．因此在数学教学中如何体现数学文化．渗透人文精神．培养具有较高人文素养的学生就成为广大数学教师要研究的问题．     

哥仑步倾情支持多背一公斤公益助学计划

驴行千里,爱无止境!热爱阳光热爱自然的人们请加入一公斤公益助学计划中来!您可以登陆www．1kg．org或者www．kolumb．cn、www．sympatex．cn、www．ispochina．com．cn查询离您最近的分散在全国的Kolumb（哥仑步）指定活动店铺,将您闲置的文具或图书交给我们．     

李世民重视历史评价

通过骨肉相残．李世民夺得大唐政权．好在他对历史评价尚存敬畏之心．从而开创了彪炳史册的贞观之治。但许多统治者通过非法手段上台．他们天不怕地不怕．更不惧历史评价．甚至篡改历史．愚弄百姓。最后天怒人怨．人亡政息。他们的言行与臭名昭著的法王路易十五如出一辙：“我死后．哪管洪水滔天!”     

道教圣地——武当山

武当山位于鄂西北十堰市境内．方圆八百里．主峰天柱峰海拔1612米．如擎天一柱．拔地冲霄．周围七十二峰拱立．二十四涧环流．灵岩奇洞幽藏其间．白云绿树交相笼映．蔚为壮观。     

光影客栈

无论你是学生,是白领,是背包客．还是设计师．企业家;无论你用单反．用胶片．还是用手机。只要你来到西藏．按动快门．留下记忆。就请加入我们的“光影客栈”．和我们分享您拍摄时的心情。上传有趣的照片到西藏人文地理豆瓣小站http：／／site．douban．com／164343或@西藏人文地理官方微博：白weibo．com／xzrwdl     

有滋有味过大年

1．贴春联 2．武装起来放鞭炮 3．买年画 4．除夕之夜,家人团圆 5．舞龙灯,舞出春节的喜悦 6．春节送货车     

索尼HDR-XR520E——我旅行的好伴侣

马尔代夫．海边的人间天堂．快乐在这里蔓延!站在海边欣赏美景．微风伴耳拂面而过．难得的惬心…… 对于不会游泳的我来说．不一定要下水．也能将水下美景尽收眼底。马尔代夫特有的清澈．怎能不让我流连忘返？鱼——马尔代夫最丰饶的物资,它们的颜色、形状,大小各异．千奇百怪。在水上房的阳台上．七彩斑斓的小鱼触手可及．怎能不令人拍手叫绝？     

海德格尔的《思的经验》

海德格尔当然不是一个民俗学家,但是他在这本书里．谈论的却多是些民俗学的话题．比如地方风物．乡土民谣．传统节日．教堂圣画．比如对乡下教堂钟声的回忆．比如正在消逝的作坊．比如用方言写诗并编辑风俗杂志《巴登乡风日志》的德国乡土诗人黑贝尔……     

光影客栈

无论你是学生．是白领．是背包客，还是设计师．企业家；无论你用单反．用胶片．还是用手机。只要你来到西藏，按动快门．留下记忆。就请加入我们的“光影客栈”．和我们分享您拍摄时的心情。上传有趣的照片到西藏人文地理豆瓣小站http：／／site．douban．com／164343或西藏人文地理官方微博：weibo．com／xzrwdl     

中国近代知名民族品牌的名称研究

近代中国,一些实业家依靠艰辛的努力与高超的经营智慧,创立了很多国内知名的、可与外商品牌抗衡的民族品牌。他们追求名牌、打造名牌的起点便是为产品起一个独特而响亮的名字,并赋予其丰富的文化内涵。其卓而不群的构思及命名策略,可为今天的商业品牌命名作为借鉴。     

Anglo-Saxon Economy and Ecology by a Downland Stream: A Waterlogged Sequence from the Anglo-Saxon Royal Settlement at Lyminge,Kent

Palaeoecological and geoarchaeological investigations which cover the Anglo-Saxon period are rare, particularly in chalk downland landscapes which are considered to have limited palaeoenvironmental potential. The present study explores a sequence which can be directly related to the occupation history of the major Anglo-Saxon settlement at Lyminge, Kent. This work demonstrated a sequence of palaeochannels and organic deposits associated with the latter part of an archaeological sequence which spans the 5th to the 11th centuries AD. A range of evidence for the environment and economic activity is presented which suggests landscape continuity, possibly stretching back as far as the Romano-British period. The sequence revealed worked wood and evidence for livestock management and cereal cultivation, some of which is contemporary with the final phases of occupation of a 7th century ‘great hall complex’ and its subsequent transformation into a royal monastery. Agricultural activity following the abandonment of the pre-monastic settlement area caused this stream margin to become gradually buried by ploughwash which displaced the channel over time and sealed the organic deposits. It is incredibly rare to find such organic preservation in direct association with an Anglo-Saxon downland rural settlement and this is the first time that such a sequence has been analysed in association with the latter phases of a known Anglo-Saxon royal and monastic centre.     

辽宁本溪县新城子青铜时代墓地

2006年,在本溪县新城子村发掘了16座盖石石棺墓。墓室均以石块或石板垒砌,墓顶盖石为整块大石板。墓中未见人骨,仅1座出有人牙。各墓随葬品均较少,种类有陶壶、罐及石斧、铲、纺轮等。这类墓葬属于广义的石棚类遗存,年代大体为西周晚期至春秋时期。同类遗存广泛分布于辽东北部地区。     

‘We wouldn't be dead for quids’: Hansonism,Fascism, Death and Difference

There are a number of ways in which the Australian political movement led by Pauline Hanson can be implicated in the totalitarian episodes of the twentieth century. But there are also significant differences between what Hansonism presents us with in Australia and what totalitarianism has presented us with in Europe, in the fascist and Stalinist regimes with which totalitarianism is associated. The suggestion in this paper is that totalitarianism can be understood in schematic terms as a mutation of the symbolic order through which differences have been arranged and evaluated in Western thought since the time of the ancient Greek philosophers. Specifically, it belongs with the history of the binary opposition. Its mutation is that it attempts to realize — that is, to accomplish in reality — the fiction of the binary structure, which is its claim to comprehend or to be able to totalize and exhaust the space over which its positive and negative terms must govern. In a contemplation of death and difference, the question is considered here of what is to be gained for thought in characterizing Hansonism as a neo‐fascist phenomenon.     

世界社会的民俗协商:民俗学理论与方法的新生命

民俗学是随着现代性的全球扩张而发展起来的一门高度国际性的关于民族文化传统的学科,它在方法上采取集体主义,在理论上假设民族在民俗上的同质性。在现代性走向巅峰的时候,同质性人群和民俗传统的快速消逝带来民俗学的危机。面对危机,从日常生活来界定民俗的思潮兴起,却并不能解除危机。在人口流动、文化杂糅的世界社会,个人与小群体必须与他人协商安排日常生活的细节,这种世界社会的民俗协商正在成为广泛的事实。能够应对这种趋势的民俗学将会获得发展的生命力,这有赖于从业者带来理论与方法的创新。     

The Political Economy of Environmental Policy Reform in Latin America

Many parts of the world are threatened with environmental damage and degradation, affecting both the natural resources and the economy of the area. This article analyses the factors affecting the likelihood of different environmental policy reforms in Latin America, with particular emphasis on: the strengths and weaknesses of different groups which promote such reforms; the degree to which the reforms are compatible with the region's current economic policies; and how the type of political regime affects these issues. It reaches the conclusion that, although there has been progress in recent years, the possibility of carrying out far-reaching reforms which could substantially reduce pollution and resource depletion has been limited by: 1) the difficulties involved in linking environmental issues with concerns for social justice; 2) economic policies which promote the exploitation of natural resources and labour and weaken the public sector; and 3) the great influence over regional governments of groups with vested interests in continuing environmentally destructive activities.     

Disziplinerneuerung und Universitätsreform: Das Ius publicum Romano Germanicum

What caused the reforms which permitted the universities in the Holy Roman Empire to become leading places of scientific communication and mental orientation for centuries? In most cases, outside influences - pressures from governments, princes, scholars, councillors, consistories, or, as we would say today, state and churches - were decisive. But some reforms were the consequences of paradigm-changes within the universities themselves. Such shifts were less likely to originate with faculties concerned with medicine or the natural sciences than with those which were concerned directly with the political community or human societies. This changed only in the nineteenth century, which cannot be dealt with here.     

PREDICTING LUNAR ECLIPSES IN NORTHERN LATITUDES BY NAKED EYE OBSERVATION

We investigate methods which may have been found appropriate for predicting lunar eclipses in northern Europe, where naked-eye astronomy has to be adapted to conditions, which are different from those found at lower latitudes and in places with less cloud cover. The ecliptic is lower in the sky, and transient phenomena cannot reliably be observed under these astronomical viewing conditions. We consider those techniques, which only require the use of objects made of wood, stone and soil, which use no written records, and which require no understanding of celestial mechanics. We show that it should have been possible to answer the question ‘Is there going to be a lunar eclipse, either tonight or tomorrow night?‘ with surprising accuracy. We include an analysis of the nature of some of the artefacts, which may have been helpful in doing so.     

Studying museum material and collections

In modern post‐Renaissance western society, museums are the political and cultural institutions entrusted with holding the material evidence, real things, which constitute much modern knowledge. The paper considers some aspects of museums as institutions holding this material evidence – the institutional relationship to accepted knowledge and value, the implication in the social and economic system and the visible architectural display, – which make up the messages which museums communicate to their visitors through exhibitions and interpretive projects. Three related aspects of interpretation which belong with each museum object and specimen are examined, professional care, interpretive approaches and the nature of collections. Finally, these threads are drawn together to suggest a framework of research and investigation which underpins the approach to our understanding of this aspect of the heritage, and points the way to future work.     

CONTEXTS OF COLONIALISM

The contributions to the collection under review offer a wide range of treatments of ways in which German colonialism intersected with aspects of domestic German culture and politics, with particular attention to the larger global setting in which the German colonial empire existed between 1884 and 1918—or was remembered up to 1945. The review situates and critiques the contributions in interpretive contexts based on general suggestions by one of the editors, Geoff Eley. These include a context in which “colonialism” and “imperialism” are recognized as specific discursive constructions of the late nineteenth and early twentieth centuries, another in which the causal focus in interpreting colonial phenomena is placed on exchanges that constituted an accelerating globality with which available conceptual modes (including colonialism and imperialism) could not keep pace, a third that complicates the categorical distinctions usually made between types of imperial program, and a fourth that aims at replicating on a much broader and more flexible basis something like the concept of “social imperialism” that forty years ago dominated interpretations of German imperialism. The essay ends with a view of how such an interpretive framework might be constructed.