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出土青铜器是否带有原生“粉状锈”的探讨 总被引:1,自引:1,他引:0
“粉状锈”是一种危害性极强的锈蚀产物,本工作从铜的氯化物的生成和土壤环境两个方面入手,对其生成机理进行研究。研究结果表明,“粉状锈”并不是铜器在埋藏环境中直接形成的,而是在土壤中形成“病灶”———氯铜矿、氯化亚铜或两者的混合物放置于大气环境中逐渐转化而成。 相似文献
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"语境主义"意识对于历史研究具有重要的意义。历史学家在解读具体的史料时,只有清楚而准确地把握史料产生的"历史语境",以及由相关研究构成的"史学语境",才有可能探明史料的"原意",进而恰当地运用史料。 相似文献
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陈家昌 《文物保护与考古科学》2004,16(3):40-45
为阐明保留一定厚度壁画原“地仗层”的必要性,通过对“干涉层”和“地仗层”在壁画揭取保护中昕起作用的分析,认为保留一定厚度的“地仗层”不仅可最大程度上保持壁画的原貌,且壁画原“地仗层”经加固处理后可起到“干涉层”的作用。 相似文献
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Carrie B. Dohe 《History of European Ideas》2011,37(3):344-356
This article analyses the 1936 “Wotan” essay by Swiss psychologist Carl Gustav Jung in light of one of its reigning motifs, Ergriffenheit. First, this term is examined within the works of Protestant theologian Rudolf Otto and Indologist Jakob Wilhelm Hauer, who used it to describe what they claimed to be the original religious experience, a state of being deeply stirred or even seized by the “the holy” or by “the ultimate reality.” The article then examines antecedents in Jung's theory of states of psychic seizure, in which two halves of the psyche come into conflict, the resolution of which leads to an increased capacity to create the arts of culture. The analysis then moves to the “Wotan” essay itself, where Jung brings together his own theory of psychic seizure with the theory of the original religious experience as proposed by the above-named scholars of religion in order to suggest that, under National Socialism, the Germans were in the midst of a collective confrontation with their own inner divinity, which should lead to a national spiritual rebirth. The article then investigates the works of several of the men Jung mentions in the essay, as well as his use of ancient Germanic mythology, to support his claim. Through his portrait of the Germanic archetype Wotan, Jung psychologizes and thereby essentializes the Romantic image of the Germans as “a people of poets and philosophers” as well as that of a Nietzschean “master-race.” In conclusion, the article argues that, at least in 1936, Jung's attitude towards Hitler and National Socialism was much more favorable than has previously been recognized. 相似文献
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Robert A. Dodgshon 《History of European Ideas》2013,39(3):344-346
This article analyses the 1936 “Wotan” essay by Swiss psychologist Carl Gustav Jung in light of one of its reigning motifs, Ergriffenheit. First, this term is examined within the works of Protestant theologian Rudolf Otto and Indologist Jakob Wilhelm Hauer, who used it to describe what they claimed to be the original religious experience, a state of being deeply stirred or even seized by the “the holy” or by “the ultimate reality.” The article then examines antecedents in Jung's theory of states of psychic seizure, in which two halves of the psyche come into conflict, the resolution of which leads to an increased capacity to create the arts of culture. The analysis then moves to the “Wotan” essay itself, where Jung brings together his own theory of psychic seizure with the theory of the original religious experience as proposed by the above-named scholars of religion in order to suggest that, under National Socialism, the Germans were in the midst of a collective confrontation with their own inner divinity, which should lead to a national spiritual rebirth. The article then investigates the works of several of the men Jung mentions in the essay, as well as his use of ancient Germanic mythology, to support his claim. Through his portrait of the Germanic archetype Wotan, Jung psychologizes and thereby essentializes the Romantic image of the Germans as “a people of poets and philosophers” as well as that of a Nietzschean “master-race.” In conclusion, the article argues that, at least in 1936, Jung's attitude towards Hitler and National Socialism was much more favorable than has previously been recognized. 相似文献
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Michael Herzfeld 《International Journal of Heritage Studies》2013,19(6):531-544
Nation-states’ investment in heritage supports Benedict Anderson’s thesis that nationalism offers collective immortality in the face of individual mortality. By the same token, however, corruption – a metaphor based on the impermanence of the flesh – corrodes the official face of heritage, offering more covert and carnal understandings of urban life and of its architectural beauties while also affording opportunities for kinds of profiteering that damage the very fabric that heritage policies seek to celebrate. Both these aspects of social reality represent the ‘cultural intimacy’ that governments seek to deny or suppress but on which their citizens’ loyalty often depends. It thus becomes imperative for scholars of heritage to recognise that heritage and corruption represent two closely interrelated dimensions of the management of the past in the present, and that theories of heritage therefore cannot afford to ignore the concomitant implications of local ideas about corruption and the practices on which they rest. 相似文献
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王德华 《古籍整理研究学刊》2009,(2):17-20
目前人们研究《楚辞》最常用的版本即是宋洪兴祖《楚辞补注》本,此本宋本不存,所存为明翻宋刻本。其中王逸《楚辞章句》,不论是序还是注都存在一定抵牾。这一点在《招隐士》作者及《招隐士小序》上反映尤其明显。本文拟从三种不同文献记载,对《招隐士》作者及王逸《招隐士小序》进行辨误,认为《文选集注》《招隐士小序》最近王逸小序原貌。 相似文献