欧阳修诗歌民俗描写的主观意绪

欧阳修诗歌中有许多对民俗现象的描写,特别是一些地方性特点很强的风习俗信,给他的作品增添了许多风采与蕴涵。作为诗家的欧阳修,他的民俗描写很显然并非简单地“观风”或“采风”,而往往与其创作之“思”密切联系着。也就是说,很多民俗事象是随着他的诗歌创作“感兴”而被带入作品的,这种“带入”自然渗透着诗家的主观意绪。本文即从诗人主观内涵与所写民俗现象之关系的角度进行梳理,以求教于诗学与民俗学界的同仁。     

基于计量经济学模型的内地赴澳门游客量预测

本研究选择中国大陆地区人均可支配收入、消费者物价指数、国内生产总值,以及澳门与大陆之间商品进出口总额、港币与人民币汇率等变量,建立计量经济学模型估计内地赴澳门游客的数量。模型数据来源于澳门、大陆和香港官方公布的历年季度数据。在建立公式化的预测模型之后,本文还对模型的拟合优度和预测精度给予评估,对模型的基本假设进行了检验。本研究成果可作为有关政府部门和企业的决策参考。     

评严复的社会起源说

严复的社会起源说总共包括三部分,即君主起源说、求存合群说,“群肇于家”说。前者配合维新运动,否定君权神授,具有积极意义。次者探索初民合群的动机,后者阐明家庭是社会的起点,各有合理成分。但在实际上,前者和后者并不一致。前者是西方契约理论影响下的产物,而后者却是冲破契约理论的锐利武器。总之,严复的社会起源说与他对西方契约理论的态度密切相关。     

从房县七里河诸遗址看史前东夷族的西迁

以房县七里河诸遗址为代表的汉水上游地区新石器时代晚期的原始文化,在物质文化面貌上与黄河中游地区及长江中游地区均有较大的差异,在许多社会习俗方面十分接近大汶口文化。因此该文化应是史前东夷族的一支,经过两次西迁到达今之汉水上游地区。     

试述两汉时期乡亭的职能

乡亭是两汉时期的基层管理组织,其数量众多,职能也相对复杂。近年来随着简牍文献的出土,渐渐揭示出两汉时期乡亭职能的多样性。把已出土的简牍文献与传统史籍中关于乡亭的材料相结合,并对材料加以分析和归类,将使我们对两汉时期乡亭职能的认识更加明晰。     

延边朝鲜族自治州非公有制林业发展的思考

延边远处中国边陲,其特殊的地理位置和丰富的自然资源构成决定了她在林业产业发展中举足轻重的地位,而林业经济的发展,则是延边经济发展的关键因素.随着市场经济的发展和林业经济体制改革的深入,非公有制林业应运而生,并成为林业发展的强大推动力.事实证明,发展非公有制林业是实现林区可持续发展的必然选择.然而,在具体的进程中,非公有制林业发展却产生了种种问题,使其陷入困境.本文从延边州非公有制林业现状出发,分析其发展中存在的问题及优势,并提出解决问题的对策,对延边州发展和提高非公有制林业经营效益有一定的理论和实践意义.     

Shifting Narratives: Modern Chinese History since the Economic Reform and a Critique of Popular Opinion

When discussing the trans-formative shifts having occurred in the field of Chinese modern history following the economic reforms, one cannot avoid mention of the “revolutionary history paradigm,” the “paradigm of modernization” as well as the “postmodern paradigm.” According to popular belief, the course of development taken by the academic world during the past forty years was marked by a series of transformations: First was the progressive replacement of the “revolutionary history paradigm” by that of the “paradigm of modernization”; following that was the rise of the “postmodern paradigm” and the challenging of its predecessor. This set of divisions, though logically clear and succinct, cannot possibly conform to the realities of history in all of its complexness. While academic circles in the 1980’s were largely concerned with the issues of “what exactly is the historical driving force of Marxism” and “who are the revolutionary class,” the notion of the “paradigm of modernization” was rather a product of the conservative historical viewpoint and its rise during the late 1990’s. In this sense, then, the latter cannot possibly embody the former. On the surface of things, though the “postmodern paradigm” appears to refuse the narrative of revolutionary history, it in fact shares deeper connections with Chinese revolutionary thought at its roots. In short, then, these trans-formative shifts in modern Chinese history are not a simple “exchange” whereby one paradigm transfers into the next, but are rather a process of incessant and interconnected change.     

汉赋中的服饰描写与汉代礼乐精神

本文从汉赋作品中的服饰形象着眼,论述了汉赋在中国文学史中的重要地位以及体现汉代文化精神的礼乐精神,汉赋中的服饰形象描写与汉代礼乐精神的关系。通过汉赋中帝王、嫔妃、武士等的服饰描绘,论述其体现的礼乐精神以及礼乐精神对服饰的影响。     

Rice fields and modes of rice cultivation between 5000 and 2500 BC in east China

Recently, rice fields dated between 5000 and 2500 BC were found at the Tianluoshan sit in east China. The early rice fields dated between 5000 and 4500 BC are the oldest rice fields known. The discovery has provided data of recovering reclamation, cultivation, and the ecological system of rice fields in the Neolithic age. People opened up marshes of dense reeds with fire and wooden or bone spades, in order to create rice fields. In the rice fields, there was not only rice, but a lot of weeds as well. The excavations proved that little or even no weeding or irrigation was adopted. However, tilling soil by wooden and bone tools was evidenced. The average yields are estimated to have been about 830 kg for the early period and 950 kg per hectare for the later period. The cultivation system was low-level. Although the Tianluoshan people cultivated rice, they still obtained a great deal of food by gathering and hunting.