穗澳两地优秀西洋近代建筑的旅游价值与开发意义

穗澳两地的优秀西洋近代建筑在很大程度上体现了两座城市的建筑风貌和鲜明个性,有着显著的历史、文化和艺术价值,是人类共同的遗产,是独特的人文景观旅游资源。对穗澳两地优秀西洋近代建筑进行旅游开发,有利于增强城市旅游业发展的后勤工作后劲。     

瑞宝阁藏金铜佛像研究

西藏地处世界上最高的地区,三面环绕着巍峨山脉。在这广阔而又荒寂的区域,生活着顽强的藏族游牧部落,他们的居住区平均海拔超过了4000米。藏族居住区可分为五个主要区域,     

瑞宝阁藏金铜佛像研究 （十）清代喀尔喀蒙古风格造像（17-18世纪）

喀尔喀蒙古是指戈壁沙漠以北的今称外蒙古的部分（漠北蒙古）,是今蒙古国、中国新疆东部以及俄罗斯联邦图瓦共和国等地中蒙古族聚居的地方,与漠南蒙古相对（地域大概为今中国内蒙古自治区）。漠北喀尔喀蒙古分为三大部：车臣汗部（东部）、土谢图汗部（中部）、札萨克图汗部（西部）。     

History,Chronology and Techno-Typology of the Upper Paleolithic Sequence in the Shuidonggou Area,Northern China

The timing and behavioral markers of the Upper Paleolithic in different parts of the world are of great importance to research on modern human dispersals. The pattern of behavioral developments in the Upper Paleolithic in northern China differs in important ways from the patterns observed in West Eurasia, Africa, and South Asia. Shuidonggou (SDG), a cluster of Paleolithic sites in northern China, contains several of the most important Upper Paleolithic sites in the region. Various localities yield evidence of three major cultural components dated by ¹⁴C, uranium-series, and optically stimulated luminescence (OSL) methods to between roughly 46 ka and 10 ka. The oldest component, blade assemblages with western Eurasian early Upper Paleolithic characteristics, appears to be intrusive from Siberia and/or Mongolia, beginning at least 41 ka (e.g., SDG 1 and SDG 9). Advanced core and flake assemblages may mark the appearance of an indigenous Late Paleolithic of North China beginning at around 33 ka (e.g., SDG 2 and SDG 8). Finally, around 10.5 ka, microblade technology arrived in the area (SDG 12), although we are not sure of its origins at present. Other typical Upper Paleolithic cultural remains, such as bone tools and body decorations, have been found at various localities in the SDG area as well (e.g., ostrich eggshell beads from SDG 2, 7, and 8). Information from this cluster of occupations increases our understanding of cultural variability, adaptation, and demographic dynamics of modern humans in Late Pleistocene northern Asia.

     

张大千拟陈居中二马图考析 兼论张大千早期画马

在张大千一生的绘画作品中,动物画要明显少于山水、人物、花卉。而张大千的动物画中飞禽又占有一定的比例,故张大千的走兽画就更少了。张大千的走兽画除画牛、羊、犬、猫等外,偶尔也画马,就在这些比较罕见的画马作品中,还有的是和二哥张善子合作的。     

中国绅士化研究的本土实践：特征、议题与展望

针对新世纪以来我国绅士化实证研究文献,系统回顾与整理其特征与议题,有以下发现：①我国绅士化实证研究逐渐被关注并重视,案例地区主要聚焦长三角和珠三角地区,并扩展到东北及西部重要省会城市和旅游景区等;研究机构则主要集中在南京、广州、上海、北京等主要中心城市;②研究内容涉及多类绅士化现象、绅士化与公共政策、绅士化群体与文化驱动、绅士化与多种城市现象、绅士化的公平正义与社会影响以及教育驱动的绅士化等六大议题;③在与国际接轨的同时,研究注重与中国语境和特殊制度及城市现象的结合,逐渐形成“本土化”特色,但仍存在“有广度,轻深度”的问题。随着我国学界对绅士化议题关注热度逐渐升温,期望中国绅士化研究能瞄准国际前沿与国内需求,构建属于中国语境的理论框架与话语体系。     

中国祖先崇拜的起源和种族神话

如题目所见,这篇文章分两个部分,前者从考古上讨论中国祖先崇拜的起源,后者根据文献和作者对黄帝陵的实地考察,讨论黄帝如何从传说中的圣人最后变成全中国人民共祖的过程。从考古上研究祖先崇拜有许多局限性,尤其是在没有文字记载的史前时期更是如此。作者根据龙岗寺、史家、阳山和呈子等四个史前墓地祭祀坑的分布情况,提出中国的祖先崇拜至少可以上溯至新石器时代中期,大致经历了从"集体祖先崇拜"到针对个人的祖先崇拜的过程;文章还认为,从集体祖先到个人祖先祭祀仪式的转换过程,恰与从平等社会发展到等级社会的过程相呼应。进入商代之后,祖先崇拜仪式高度制度化,祖先崇拜渗透到国家政治生活的方方面面,在国家的起源和统治集团的合法化方面均发挥着不可替代的作用。根据作者的分类,祖先包括神话祖先和王室祖先,黄帝本是在商周之际被创造出来的神话祖先的一员,但是经过两千多年来的崇拜和祭祀,他从一个神话中的英雄,成为汉族的缔造者,进而成为全中国人民的共祖。作者仔细地考察了这个过程,并认为对黄帝的祭祀和崇拜,是历史上一系列政治运作的产物,神话的祖先既可以被创造,也可以被用来追求政治的和经济的目的。经过《古史辩》的深入讨论,黄帝的神性和神格本不成为问题,但是目前在考古界泛滥成灾的把考古发现跟传说人物对号入座的现象,应该可以在这篇短文里发现自己对古史的轻信和盲从。其实,对号入座本身,倒是我国考古界一个值得研究的学术问题。     

战国中山军事制度初探

战国时期,中山作为一中等国家能纵横于各大国之间,这与它拥有较为完善的军事制度密不可分。这一时期,中山国军事领导体制得以确立,国王集军权于己,相兼领军事。兵种配置上,中山国设有车兵、步兵、骑兵等。而军事赏罚的实行也为提高军队战斗力提供了保障。     

Origin of dolomites in the Cambrian (upper 3rd‐Furongian) formation,south‐eastern Sichuan Basin,China

The origin of large‐scale ancient dolomite is one of the most hotly debated topics in sedimentology. The Loushanguan group of the upper 3rd‐Furongian Cambrian series on the south‐eastern margin of the Sichuan Basin consists of numerous dolomites, and the origins of these dolomites have never been reported previously although they are probably good hydrocarbon reservoirs. Based on a systematic analysis of petrology, fluid inclusions, carbon and oxygen isotopes, trace elements and rare earth elements (REEs), this study provides some unique insights into the origins of the dolomites. Four dolomite types have been identified in the study area: dolomicrite, fabric‐retentive oolitic dolomite, fabric‐obliterative dolomite and saddle dolomite cement. In the dolomicrite and fabric‐retentive oolitic dolomite, high Sr contents (with respect to the fabric‐obliterative dolomite) and the lack of two‐phase aqueous inclusions suggest that they formed at shallow‐to‐intermediate burial depths at low temperatures (<50–60°C). Carbon and oxygen isotopes and seawater‐like REE+Y characteristics of the dolomicrite and fabric‐retentive oolitic dolomite indicate that the dolomitizing fluids were evaporated seawater or slightly modified seawater. The obliteration of the original sedimentary fabric and relatively low δ¹⁸O and Sr values compared to the fabric‐retentive dolomite indicate that fabric‐obliterative dolomite formed at intermediate‐to‐deep burial diagenesis. The chemical composition approaches pure dolomite and the REE+Y characteristics are similar to those of the fabric‐retentive dolomite, indicating that the fabric‐obliterative dolomite was formed due to the recrystallization of the previously formed fabric‐retentive dolomite at elevated burial depths and temperatures. High fluid inclusion homogenization temperatures (115–150°C), low δ¹⁸O values, nonplanar‐a crystals and seawater‐like REE+Y characteristics suggest that saddle dolomite cement formed by reprecipitation of dolomite that related to seawater‐driven and deep burial fluid. In the study area, dolomicrite and fabric‐retentive oolitic dolomite may have been formed by penecontemporaneous or seepage‐reflux dolomitization during early‐stage diagenesis. Subsequently, during progressive burial, most of the fabric‐retentive dolomite was converted into fabric‐obliterative dolomite by recrystallization. This study confirms that fabric‐obliterative dolomite was the main dolomite type, and although deeply buried, these Cambrian dolomites most likely have preserved coeval seawater geochemical signals.     

家學傳承與唐宋時期士族的更新

本文以士族的家學特徵爲切入點,具體考察了科舉制度下文學、經學、史學和技藝作爲家學的傳承情況,借助社會分層和流動理論重新審視了士庶融合的歷史過程。試圖說明,科舉制度下仕途走得最順的不是文學"才子",而是有經學家傳的士族子弟;士族階層在唐宋時期不完全是衰落,而是分化,——有的衰落了,更多的人則憑藉世代相傳的家學優勢和優秀的遺傳素質、通過科舉制度繼續走着仕途,並且與庶族階層中的精英相融合,形成了新的士大夫階層。