蒙、元御容

御容,所指为帝后肖像,用于供奉、祭祀以及瞻仰,所有者可以是皇家,也能是臣下。本文讨论的主题是蒙元皇家的本朝先帝、先后肖像[1],拟解说它们的制作、形制,不同做法的文化差异、可能的遗存及其制作年代等,同时也概述了时代更早的御容和元代非皇家的御容。     

论皇权传承规范对西汉帝陵布局的制约

先秦社会的氏族残余比较浓厚,昭穆制度影响较大。秦汉时期,皇权取得了独尊地位,"父子相传"的皇统传承规范成为制约帝陵布局的重要因素。西汉葬于渭北祖陵区的皇帝有八位与其前任皇帝属父子关系,而文帝因为平辈冲突,宣帝因为代际缺环,均未入葬祖陵区。平帝虽与哀帝同辈,但西汉后期以来,"为人后"原则日渐成为皇权传承的补充条款,王莽本着这个原则,葬平帝于渭北。     

Daniel Defoe

正Daniel Defoe(1660-1731)was born in London in a butcher's family.Like Pope,he never went to university,but he received a good education in one of the best Dissenting academies.His father had wished him to be a clergyman,but he found himself interested in business.Defoe started as a small merchant and all his life his business underwent many ups and downs,and yet he was never beaten.His quick mind,abundant     

高崧父子生平考──兼谈南方士族墓葬的特殊性问题

本文较为系统地论述了东晋时期高崧父子的生平事迹,并对南方士族墓葬的特殊性问题作了探讨。     

明祖陵石刻加固保护竣工报告

本介绍了明祖陵石刻的保存现状,以及对残损石刻的修复、加固、保护方法,并对明祖陵石刻的风化原因进行了分析。     

Migrant mothers,left-behind fathers: the negotiation of gender subjectivities in Indonesia and the Philippines

The distinct feminization of labour migration in Southeast Asia – particularly in the migration of breadwinning mothers as domestic and care workers in gender-segmented global labour markets – has altered care arrangements, gender roles and practices, as well as family relationships within the household significantly. Such changes were experienced by both the migrating women and other left-behind members of the family, particularly ‘substitute’ carers such as left-behind husbands. During the women’s absence from the home, householding strategies have to be reformulated when migrant women-as-mothers rewrite their roles (but often not their identities) through labour migration as productive workers who contribute to the well-being of their children via financial remittances and ‘long-distance mothering’, while left-behind fathers and/or other family members step up to assume some of the tasks vacated by the mother. Using both quantitative and qualitative interview material with returned migrants and left-behind household members in source communities in Indonesia and the Philippines experiencing considerable pressures from labour migration, this article explores how carework is redistributed in the migrant mother’s absence, and the ensuing implications on the gender roles of remaining family members, specifically left-behind fathers. It further examines how affected members of the household negotiate and respond to any changing gender ideologies brought about by the mother’s migration over time.     

孟子孝论对孔子思想的发展与偏离——从"以正致谏"到"父子不责善"

在家庭伦理层面上,孔子孝论注重父子自然亲情,倡导子女人格平等,父义则从,父不义则谏;主张以义辅亲,"以正致谏"。孔子、曾子"以正致谏"的谏亲原则被孟子完全地移植到社会政治伦理中,泛伦理化的倾向有增无减。孟子"君臣相责以善"的"善"之内涵当为仁义,即以仁义这一最高价值理性衡评君臣之间关系。"君臣相责以善"施行的前提是将君臣关系重新论证为以德相交的"友",而非传统意义上的以势利相交,"返祖"化现象的背后是为其民本主义政治立场张目。但是,必须指出的是,孟子"父子不责善"思想已经有别于孔子、曾子与子思在家庭伦理语境中倡导的以义辅亲的伦理精神。     

Men’s participation in childcare and housework and parity progression: a Japanese population-based study

ABSTRACT

Although Japan has entered a phase of population decline due to decades of low fertility, studies on the determinants of fertility choices among Japanese couples remain sparse. Previous studies, mostly conducted in Europe, suggest that men’s active involvement in household labour may promote childbearing. We tested whether men’s participation in childcare and housework has an influence on parity progression in Japan. Our results show a positive relationship between men’s participation in childcare and parity progression but no consistent relationship between men’s participation in housework and parity progression. We also observed that other factors such as the sex composition of existing children influences couples’ decision to have another child. Our findings add to the scarce literature on Japanese people’s fertility behaviour.