古诗之美

古诗之美,美不胜收：耐人寻味的语言美;复杂丰富的情感美;鲜活生动的形象美;深刻含蓄的思想美。只要我们时时修身炼性,扫除心灵的尘埃,我们就会心如明镜,发现古诗之美。     

Mapping languages from inside: Notes on perceptual dialectology

Language maps can represent many aspects of the linguistic situation in a certain territory. They usually draw particular views of the language setting as seen from outside, i.e. by linguists or scholars in general. However, maps can also be used to show the geographical distribution of the perception of language variation from the point of view of the speakers. The starting point for every kind of language map is the language border (and its definition): thus a perceptual language map needs a definition of border from the point of view of the speaker. To do that it is necessary to analyse 'perceptual data', that is to study the opinion the speaker has of the language diversities and compare the different kinds of perception. Points of interest can be, for example: the influence of the perceived ethnic diversity on the language variation—or vice versa, the fact that perceived ethnic borders do not match with perceived language borders; or moreover that perceived language borders do not necessarily match with the perceived comprehensibility of other language varieties (symbolic versus communicative function of language). Hence a possible linguistic borderline on perceptual language maps could be the limit among social language behaviours. From this point of view, sociolinguistic studies can be a good tool to draw perceptual language maps, since quantitative sociolinguistic researches provide the diatopic/diasthratic variation of the data, whilst qualitative research provides the perception of the variation. The paper discusses some field research case studies, coming from the Eastern and Western Alps in Italy, to better introduce this kind of perceptual geolinguistic explanation.     

The interweaving of sacred and secular: metaphysics,reform and enlightenment in the rivalry between Dom Deschamps and Claude Yvon, 1769–1774

ABSTRACT

The Benedictine Dom Léger-Marie Deschamps and the philosophical Abbé Claude Yvon may indeed be minor eighteenth-century figures, and they both may be considered to have emerged from the Catholic side of something Helena Rosenblatt has dubbed the Christian Enlightenment, but neither of these figures is neatly “conservative” (as Mark Curran defines it), nor are they fully “radical” (in the sense of having contributed to the Radical Enlightenment). Rather, Deschamps and Yvon are among a number of eighteenth-century figures who do not fit neatly into the expected parameters of Catholic, Christian, Religious or Radical Enlightenment. This article argues that the entanglement of both heterodoxy and orthodoxy, and of sociopolitical progressivism and conservatism, is characteristic of Yvon’s and Deschamps’s particular engagement with what Vincenzo Ferrone describes as the cultural revolution of the eighteenth century. This study of these under-examined Catholic scholars further suggests that conventional and tidy scholarly narratives of the history of Enlightenment should be further problematized.     

A peculiar pluralism

Abstract

In this article, we shall describe the complexity and differentiation that characterizes the state of religion in Italy, beginning with a concise reconstruction of the chief factors that characterize the relationship that Italians experience with their birth religion or the prevailing religion (Catholicism). We shall then describe the level of ethical and religious pluralism (found both within the Catholic universe and, especially, outside of that universe) that Italian society is beginning to experience directly, in part because of the fact that other religious entities (both old and new) are become increasingly visible in the public sphere, adding color and identity to the symphony of voices attempting to speak publicly in religious terms. In conclusion, we shall explore a phenomenon, popular religion, which continues to show extraordinary vitality. The basic hypothesis that we intend to set forth is based on the idea that ordinary Italians consider themselves Catholic but have a variety of different ways of interpreting their practical involvement with the Catholic Church.     

Italy: A new language for a new politics?

Abstract

The aim of this article is to analyze the language used by the major actors in contemporary Italian politics. After a brief introduction, which lists the general questions posed by such an analysis, we examine the language of the pre‐1992 regime, which has been rather too hastily condemned as obscure and solipsistic. We then pass to the self‐consciously simple language of Bossi, who constructs a discourse of protest, and of Berlusconi, who offers a discourse of government. These lead to the very different, albeit sometimes complementary, languages of Prodi and D'Alema, which go beyond populism and open new political perspectives. Through these and other examples we examine the role of political language in a changing Italy.     

Stability amid Change: Ontario’s Religious Schools and Canada’s Regime of Secularism

Canada’s religious landscape has changed a great deal over the last forty years and, in most provinces, educational institutions have changed to accommodate this social shift. The articles reviews the divergent ways in which educational regimes have responded to this change and then turns to an examination of the one province in which little has changed regarding religious schools, Ontario. Ontario’s educational structure, which has continued to publicly support only a secular and Roman Catholic separate school systems in one of the most religiously diverse jurisdictions on the planet, is a surprising example of institutional rigidity in the face of societal change. This article highlights the peculiarity of this outcome, attempts to explain this surprising example of institutional continuity, and considers its implications for Canadian secularism more broadly.     

Searching for fish names with the Vula’a of Papua New Guinea

This article describes an ethnographic project initiated by a group of people in Irupara village, Papua New Guinea (PNG), who for a period between 2001 and 2010 self-identified as ‘historians’. At the forefront of the group’s concerns was a younger generation unfamiliar with the local language names of fish and fishing techniques. I document the collaborative project developed to address a situation perceived as a loss of language, culture, and identity. As well as providing a valuable lexicon in an Austronesian language, the research brings to light important distinctions between recording ‘history’ and ways of recalling and expressing the past commonly referred to as ‘historicity’.     

语言的力量——《圣经·巴别塔》与贵州金沙民间传说《汉苗彝的来历》之比较

传说是民间文学的一种,是先民们关于自然、世界、自身的文学叙述,具有极大的人类学意义。《圣经？巴别塔》和流传于贵州金沙一带的少数民族传说《汉苗彝的来历》这两个故事中,虽然父的形象、子的形象和塔的象征有其异同,但二者都隐藏着这样的语言观：语言对于人有着本质性的意义。     

Citizenship and religion in the Italian constitutions, 1796-1849

This article explores the link between religion and politics, religious liberty and the rights of religious minorities, by focusing on the constitutions which Italian states adopted and discarded from 1796 to 1849. It concerns questions about the ‘national character’ and the rights and duties of the citizen, and argues that - far from being ‘an outlet’ for material discontent - questions of religious identity and pluralism were integral to the Risorgimento definition of liberty. In this context, the author explores also the Mazzinian vision of a democratic republic inspired by an acephalous and non-hierarchical civil religion, similar to the Unitarian Transcendentalism practiced by some of his New York admirers - a far cry from the ‘religions of politics’ inspired by Saint Simon and Auguste Comte.     

寿生作品语言的双重文化表征

申尚贤（笔名＂寿生＂）是贵州现代文学史上一位优秀的乡土小说家。他的小说以其＂清楚明白说平常话的好文字＂的特殊风格受到胡适先生的推介而连载于胡适主编的《独立评论》。其语言的特殊风格,是对现代白话文和黔北方言的娴熟运用,从而构成其语言的地域性和底层性,广泛性和社会性的双重文化表征,多种形式的语言运用形成其语言特有的艺术魅力。