St Anselm of Canterbury: the philosopher-saint as politician

From the beginning of Anselm's career as abbot of Bec he was a shrewd and skilful politician. Eadmer describes him as using a certain ‘holy guile’, having great psychological insight, and using methods of kindly persuasion supplemented by logical argument to gain his ends.This pattern is reflected in the church-state controversies in England. Anselm outlined this method to his successor at Bec, showing him an effective way of advancing and enriching his monastery.Anselm had a definite program of reform for the English church. From the beginning he had a vision of the archbishop of Canterbury as primate of Britain, a co-ruler of the kingdom. Anselm also claimed certain specific rights: to recognize and contact the papacy; to hold councils for the reform of the church; to receive the archbishopric free from simony; to hold the lands of Canterbury free from the king's control or from extraordinary taxes; and to ban lay investitute.During his rule Anselm accomplished all these goals, one by one, by taking advantage of times when the kings were faced with political crises and pressing his claims just then. He acted shrewdly, at times with ‘holy guile’, at times with skilful negotiation, but always aware of the potent effect of public opinion. Thus Anselm reflected the growing concept of raison d'état in the Anglo Norman state, and thereby used his raison d'église more effectively.     

St Anselm of Canterbury: the philosopher-saint as politician

From the beginning of Anselm's career as abbot of Bec he was a shrewd and skilful politician. Eadmer describes him as using a certain ‘holy guile’, having great psychological insight, and using methods of kindly persuasion supplemented by logical argument to gain his ends.This pattern is reflected in the church-state controversies in England. Anselm outlined this method to his successor at Bec, showing him an effective way of advancing and enriching his monastery.Anselm had a definite program of reform for the English church. From the beginning he had a vision of the archbishop of Canterbury as primate of Britain, a co-ruler of the kingdom. Anselm also claimed certain specific rights: to recognize and contact the papacy; to hold councils for the reform of the church; to receive the archbishopric free from simony; to hold the lands of Canterbury free from the king's control or from extraordinary taxes; and to ban lay investitute.During his rule Anselm accomplished all these goals, one by one, by taking advantage of times when the kings were faced with political crises and pressing his claims just then. He acted shrewdly, at times with ‘holy guile’, at times with skilful negotiation, but always aware of the potent effect of public opinion. Thus Anselm reflected the growing concept of raison d'état in the Anglo Norman state, and thereby used his raison d'église more effectively.     

Esmail Khoi: The Poet as Observer and Creative Explorer

This article focuses on how Esmail Hkoi poetically inhabits the world of his poetry as an observer and visionary explorer. Its aim is to make manifest how he engages his readers in reciprocal poetic dialogues to communicate his unique vision of the lived world. The dialogic function of his poetry is then examined as the ground of emergence of an experiential poetic mode of knowledge of the human condition. The article also considers Khoi's poetry as work done in the fields of language, alchemically transmuting everyday language of communication into poetic discourse. Finally, an analysis of his poem “To the Aged Mulberry Branch” explicates how Khoi can create a world of imagination whole and entire unto itself by his minimalist approach to poetry.     

土家祭牛王——亲历旧司乡“牛王节”

每年的农历四月初八是土家族的“牛王节”．“牛王节”是土家人祭祀牛的节日。     

King Gesar:PUBLISHING PLAN

When the national conference on philosophy and social sciences was held inGuilin, Guangxi, in 1983, it wasdecided that efforts be made to gather and compile King Gesar as anational project during the SixthFive-Year Plan.With efforts made by dozens ofNPC and CPPCC delegates, the Statedepartment concerned earmarkesome 6 million Yuan for the ChineseAcademy of Social Sciences to organize the work.Compiling King Gesar was officially approved, and the first fourvolumes were published: The …     

King Gesar:The World''''s Longest Epic

King Gesar, a great epic created by the Tibetan race in ancient time, has been orally transmitted down the generations and widely known throughout Tibetan-inhabited areas. It tells of the exploits of the magical hero-king Gesar, and his prowess in battle as he strives to defend his people. The epic embodies the highest level of the ancient Tibetan culture, hence commanding high academic and aesthetic value. Internationally, it is known as "Homer epic in the east."King Gesar was born into th…     

周文王之法新释

周文王在完成准备灭商事业过程中,曾经推行过一条法令--."有亡荒阅".史学界一直都把这条法令诠释为:"对逃亡的奴隶进行大搜捕",并引用这段史料来说明早期周族的社会性质.本文根据资料分析,"有亡荒阅"搜捕的不仅仅是奴隶,而是各阶层逃亡的人各归其主;而且这条法令在周灭商过程中,起了重大作用,它协调了西伯与各诸候国的关系,最终形成了推翻商朝的合力.     

賈島之詩人形象:在虛與實之間

今天,賈島的詩人形象包括三個要素:還俗詩人、韓門弟子、苦吟派詩人。著名的"推敲"故事更是增强了這些要素的影響力。本文對有關賈島的早期傳記資料進行了詳細考察和比較整理,以此追尋傳統賈島形象的構成要素的來歷。本文着眼於賈島和韓愈到了《鑑誡録》纔被緊密聯繫起來的事實,以及賈島殁後下層士大夫階層亦即寒士間擴散的尊崇賈島之風和近於悲壯的苦吟詩派的流行,力圖在其中尋找賈島詩人形象形成的原動力。     

"Dead or Banished": A Comparative Reading of the Stories of King Oedipus and King David

The rise and fall of two of the most famous legendary kings, Oedipus and David, seem to bear great resemblance to each other. This is especially the case in the central narrative of Sophocles' Oedipus the King and the Second Book of Samuel where the kings are usurped by a close relative upon the intercession of a violent third party. The article argues that the stories are based on conventions of the rise and fall of a sacred king who restores order to a violent and “plagued” kingdom. It proposes a comparative reading of the texts, in conjunction with an anthropological reading in accordance with the insights of Rene Girard. This will provide not only a way of reading these ancient texts but also give insight into the perspective of and reality referred to in the texts. This is to read the text with appreciation of the dynamics of text and reader through the anthropological perspective opened up by the recognition of the victim.     

A Door of Hope Re‐opened: The Fifth Monarchy,King Charles and King Jesus

A Door of Hope was the manifesto of the Fifth Monarchists’ desperate uprising in London in January 1661, a few months after the Restoration of Charles II. While the rising itself is well known, its manifesto has never been examined in detail. Probably based on a sermon to Venner's congregation, it displays a defiant conviction that the Restoration could be understood as part of God's providential plan, the next step towards the imminent kingdom of Christ on earth. But it also reaches out to a much wider constituency, all the supporters of the “Good Old Cause,” offering a programme that might appeal to many radicals. And the author draws on secular, republican discourse to buttress his apocalyptic claims, revealing close links between even the most extreme Fifth Monarchists and wider currents of interregnum radicalism.