排序方式: 共有106条查询结果,搜索用时 15 毫秒
41.
David Saltmarsh 《International Journal of Heritage Studies》2013,19(6):536-550
The Female Orphan School, completed in 1818, is now a part of the University of Western Sydney, in New South Wales, Australia. This recently restored building has been referred to as a rejuvenated heritage jewel and a forgotten heritage treasure, but which aspects of heritage, and whose heritage, are being celebrated? This paper investigates the Orphan School’s discursive construction in historical documents and more recent media releases. Using a theoretical approach informed by the work of Michel de Certeau and Michel Foucault, and drawing on the writings of various modern historical geographers, the paper considers the ways in which understandings of the Institution and the building have been created and argues that many interesting aspects have been overlooked in an effort to produce a heritage designed to appeal to a relatively privileged constituency. 相似文献
42.
Ryan Walter 《History of European Ideas》2013,39(3):334-344
43.
Ioannis Karapanagiotis Dimitrios Lampakis Alexandros Konstanta Helen Farmakalidis 《Journal of archaeological science》2013
The stratigraphies of twenty five (25) samples removed from twenty (20) icons of the Cretan School of iconography are studied using Optical Microscopy and micro-Raman spectroscopy. The objects are dated in 15th–17th c. and belong to the collection of the Benaki Museum, Athens, Greece. Cinnabar, red ochre, minium, yellow ochre, azurite, malachite, lapis lazuli, lead white, carbon black, and indigo are identified in the cross-sections of the icon samples using Raman spectroscopy. 相似文献
44.
永嘉事功学派是南宋浙东史学的重要分支 ,在史学思想上具有经世致用、经史并重、求真务实等基本特征 ,对当时以及后世史学的发展都有深远的影响 相似文献
45.
上世纪80年代,稻盛和夫经营哲学通过自发性的组织盛和塾,开始在日本中小企业家中传播。如今,稻盛哲学已经跨出日本列岛,影响遍及亚洲、美洲多个国家和地区。本文运用日本著名学者丸山真男提出的思想史的研究方法,从传播学的角度考察了稻盛哲学的受众、传播方式的独特性等问题。 相似文献
46.
欧阳凤莲 《世界古典文明史杂志》2009,(2)
商鞅学派的户籍管理思想在《商君书》中多有体现,而秦是中国户籍制度开创与基本规模奠定的时期。本文通过对二者在户籍的编制与管理、取得户籍的资格、户籍的分类、户籍登记的内容以及户籍的变更等几个方面的比较,考察商鞅及其学派的户籍管理思想在秦国政策中的渗透。 相似文献
47.
胡适继承了乾嘉考据学派疑古的精神、历史的眼光、考据学的方法.但是他主张用实验主义的方法去寻找证据,主张创办图书馆事业,提倡写人物传记来保存史料,提出用二重证据法来验证史实,主张方法的自觉和学术的公允,都是对乾嘉考据学派的超越.然而,他主张二元史观和历史发展的偶然论,夸大个人在社会发展中的作用,使得他的存疑主义走向了极端,这些都是他对乾嘉考据学派合理因素的抛弃.尽管如此,胡适在近代中国学术史上的地位不容忽视,他在史学领域取得的卓越成就和治学方法的独到见解也是值得我们借鉴的. 相似文献
48.
本文就桐城学堂的《办学公文稿》的发现、流传、主要内容作了介绍,从中研究考察了吴汝纶创办新式教育的深层思考与实践,并对《办学公文稿》这份完整地全方位地反映中国早期办学情况的珍贵教育史料价值作了思考与评介. 相似文献
49.
Juping Yang 《Frontiers of History in China》2007,2(1):60-73
During the fourth and third centuries B.C., both the ancient Greek and Chinese civilizations evolved into key periods of social
transformation. The Cynics and the School of Zhuangzi responded most acutely to these great social changes. Both of them denied
the legitimacy of the existing political systems, denounced the upper rulers and felt disappointed at the comprehensive reality
of societies, and were indifferent to fame and gain, and willing to live simply and smile at death. But compared with the
Zhuangzi School, the Cynics were more extreme and defiant. Viewed from both macro and micro perspectives, the differences
in civilizations, geographical conditions, and historical traditions determined the difference in behavior and attitudes of
the two schools in terms of their behavior in the world. Nevertheless, their similarities outweigh their differences because
of the similar development stages of their civilizations, similar socio-historical periods and similar social and living problems
confronted.
Translated by Feng Jinpeng from Nankai Xuebao 南开学报 (Nankai Journal), 2006, (3): 85–91 相似文献
50.
Richard J. Bernstein 《History and theory》2017,56(3):418-432
Martin Jay's sweeping account of reason in Western philosophy provides the context for understanding the crisis that the Frankfurt School thinkers faced when they spoke of the “eclipse of reason.” In the background of the thinking of the first generation of Frankfurt thinkers such as Max Horkheimer, Theodor Adorno, and Herbert Marcuse is a hankering for a more substantive conception of reason that bears affinities with what Hegel called Vernunft (reason), which he contrasted with Verstand (understanding). According to Jay, the first generation of Frankfurt thinkers never quite succeeded in elaborating this substantive concept of reason and grew increasingly pessimistic in the face of the self‐destruction of reason. Habermas sought to elaborate a communicative theory of rationality that did not fall into the misleading promises of Hegelian Vernunft but could nevertheless provide a normative basis for the critique of instrumental, strategic, and systems rationality—a normative basis for critical theory. Jay presents an extremely lucid account of Jürgen Habermas's theory of communicative rationality. He concludes by reviewing some of the outstanding problems and questions that have been raised about the adequacy and success of Habermas's project. I seek to do justice to the strengths and weaknesses of Jay's narrative, and I focus on a number of deep, unresolved issues that confront the future of critical theory in its attempt to develop an adequate conception of rationality. I also raise concerns about what precisely is distinctive about critical theory today. 相似文献