刑事古典学派共犯本质理论思想基础评析

刑事古典学派产生于17世纪,该学派主张自由意志论,反对决定论,并以此为逻辑起点形成了客观主义刑法理论。不仅仅给刑法学研究带来了新的方法,而且为形成为刑法理论的思想基础,确立了宪法高度的罪刑法定原则,从而可能建立客观判断形式的构成要件理论。但是,由于过度追求人权和罪刑法定主义的价值理念,在此基础上,客观主义刑法理论也带来了诸多缺陷。     

面向中学的古典诗词教学设计

汉语言文学师范专业人才培养的目标,旨在培养基础教育领域从事语文教学的专业人员,因此课程设计应兼顾当前基础教育领域课程改革对教师在人文素养和职业技能等方面的要求。本文以古典诗词的教学为切入点,针对中学语文对古典诗词教学的要求,探讨大学阶段古典诗词的教学方法,力求在大学文学课程教学与中学语文教学之间形成有效的链接。     

论北宋天圣年间四川仕风的嬗变──三苏文章汇入北宋古文运动的地域背景

北宋天圣以前川民「怀土罕趋仕进」。天圣以后,「应时务用」的观念成为了时代的主导观念,因而促成了「通经学古,以西汉文词为宗师」的蜀学汇入时代的主流。这是三苏文章与欧阳修古文革新思想合拍的重要背景。     

论朝鲜古典诗话理论的东方美学特征

朝鲜古典诗学作为东方艺术的一部分,具有抒情言志的表现说的东方美学特征,这与偏重于再现说的西方美学特征不同,与此相应,比起西方诗学的分析性和系统性的理论美学形态,朝鲜古典诗学具有直观性和经验性的经验美学形态.     

文白之辨——译经史上文质之争的实质

汉译佛经不但对佛教的传播起到重要作用,而且成为中国近代汉语发展的一股原动力。译经伊始,就出现了所谓文质问题。学界倾向性的看法一般认为译经中的文与质实际上是指意译与直译,即译经方法问题。译经史上的文质之争虽与意译、直译有一定关系,而其最关键者乃在于语言上的文与白,以文言翻译则显文,以白话翻译则为质。     

中国文艺思想的"梦思维"——古典文论阅读札记

梦,作为人类的一种特殊类精神现象,一直受到人们的重视,特别是弗洛伊德梦的解析理论出现后,"梦意识"在现代思想领域引起了巨大反响,推动了西方现代文艺美学的发生和发展.正是在这种背景下,唤醒了我们对于中国古代"梦思维"的兴趣和关注.所谓中国的"梦思维",既是对中国传统文献、特别是文论中一系列有关梦的认识与理论观念的辨析,也是打通中国文论与西方文论在有关梦意识方面隔膜的一种努力,试图在不同文化理论之间搭起一座桥梁.     

鲍德温•斯宾塞与后维多利亚时代的古典人类学

The post-Victorian anthropologist Baldwin Spencer was the first to investigate the central and northern aboriginal tribes of Australia. His ethnographic works in this area have greatly in-fluenced related disciplines and studies in fields such as kinship, totem worship, and primitive reli-gions. In the field of classics and anthropology, Spencer’s academic heritage has received wide-spread respect and recognition, and has made sub-sequent academic discussion possible. In order to present Spencer’s personal experiences and aca-demic ideas clearly and comprehensively, it is nec-essary to return to the post-Victorian context, and comb Spencer’ s life history and academic history. Taking important clues from various times an e-vents in his life, the paper introduces three peri-ods:Spencer’s early training in the discipline and his epistemic background, his medium-term eth-nographic investigations and works, and the later investigations of Tierra del Fuego. Textual study, based on Spencer’s life history and academic histo-ry, is very useful to understand his ethnographic investigations. Sir Walter Baldwin Spencer ( 1860 -1929 ) was born on 23 June, 1860 in Lancashire, Eng-land. Spencer was educated at Old Trafford School and at the Manchester School of Art. His interest in art and sketching was lifelong, and would reveal itself in his competence as a scientific draftsman and illustrator ( D. J. Mulvaney,1990 ) . Entering Owens College ( Victoria University of Manchester) in 1879, Spencer intended to study medicine. In-spired by Milnes Marshall, a disciple of Darwin disciple, he became a committed evolutionary biol-ogist, soon abandoning conventional religion. He entered the University of Oxford in 1881 to study
science under Professor H. N. Moseley, who com-bined an enthusiasm for evolutionary biology with ethnological interests. Spencer grasped Oxford ’ s diverse opportunities, which included lectures by Ruskin and E. B. Tylor. In 1887, Spencer ar-rived at Melbourne University . With his colleague Professor David Masson, Spencer helped to trans-form university standards and they co-operated as entrepreneurs of Australian science. Spencer was recruited as zoologist and photog-rapher in the 1894 Horn scientific exploration ex-pedition to central Australia. His anthropological interest was rekindled when he met F. J. Gillen, the Alice Springs postmaster, during the expedi-tion. In 1896 Spencer joined Gillen for the most intensive fieldwork then attempted in Australia. The Native Tribes of Central Australia ( 1899 ) , which resulted, was to influence contemporary theories on social evolution and interpretations of the origins of art and ceremonial practices. Spencer and Gillen drove a buggy from Oodnadatta to Borroloola in 1901-02 . Their research resulted in The Northern Tribes of Central Australia ( 1904 );Haddon had written that the names of Spencer and Gillen are familiar to every ethnologist in the world, and probably no books on ethnology have been so wide-ly noticed and criticized as have The Native Tribes of Central Australia and The Northern Tribes of Central Australia (A. C. Haddon ,1902). To assist the Government of the Common-wealth, Spencer was appointed Special Commis-sioner for Aboriginals in the Northern Territory, and also their Chief Protector. He also led three other scientists, including J. A. Gilruth, on the 1911 Preliminary Scientific Expedition. Native Tribes of the Northern Territory of Australia (1914)
described his ethnographic observations and the ex-tensive collections made on the expedition. At the government ’ s request, Spencer visited Alice Springs and Hermannsburg in 1923 . He published The Arunta: A Study of a Stone Age People ( 2 vols, 1927 ) to respond to the criticisms derived from Carl Stretlow and defend his work. A popular rewrite of previous books followed—Wanderings in Wild Australia ( 2 vols, 1928 )—this time under his sole authorship. Spencer retired as emeritus professor in 1919 . His nerves and his judgments were impaired from the strain of continuous overwork, the virtual disin-tegration of his marriage, and he was finally hospi-talized in 1921 . His health improved and within two years he resumed anthropological activities and rebuilt his art collection. He sailed to Tierra del Fuego together with Jean Hamilton to undertake anthropological studies early in 1929. Spencer, with an unrivalled record of anthropological field-work in Australia, undertook this journey to fill a gap in our knowledge, and compare very different and remote races of mankind (A. C. H. ,1931). However, his gallant attempt was prematurely frus-trated by his death from angina pectoris, at which point he had been only two months in the field. His notes were organized and published as Spencer’s Last Journey (1931). His achievements were recognized. Elected as a fellow of the Royal Society in 1900 , he was ap-pointed C. M. G. in 1904 and K. C. M. G. in 1916 . Manchester University conferred him with an honorary doctorate of science, while Melbourne a-warded him a doctorate of letters. Exeter College, Oxford, elected him to an honorary fellowship in 1907 , and stained glass in its hall commemorates his contribution. James Frazer’s letter to Spencer in 1899 was prophetic: books like mine, merely speculative, will be superseded sooner or later ( the sooner the better for the sake of truth) by bet-ter induction based on fuller knowledge;books like yours, containing records of observations, will nev-er be superseded ( John M. Cooper, 1932 ) . Therefore, the sense and value of reading and un-derstanding Spencer and his books today goes with-out saying.     

古代书院实施大学教育的教学组织形式

始于中唐以后的民间具有教学功能的书院 ,是实施古代大学教育的学院。古代大学“皆用口授”的教学方式向生徒可“视简而诵”的转变是古代大学教学发展史上的重要飞跃。书院一开始就有补于官写“废坏”在数量上的不足和“皆用口授”在方法上的不足 ;书院在宋代与说学的结合则又使其在内容和教学指导思想上有了新的发展。书院在实行导师全面负责的教学制度下采取了教师升堂讲说 ,生徒个人读书、作业、自修 ,师生质疑问难 ,学友互相切磋。　展礼仪、优游山川 ,组织讲会、文会、诗会 ,以小考核、课试等教学组织形式。书院并将德行的修养当作学习的最高目标。书院的教学经验和理性思考中的许多问题对今天教育理论研究和实际工作均会有所帮助     

关于俗词的界定考论

关于俗词的界定,乃是开展俗词研究的重要前提。而当代学者对俗词的界定异见迭出,观点分歧,至今尚无定论。对此,我们力求在全面考察古代文论特别是词学批评中的雅俗之辨,认真总结历代学者有关词之雅俗的诸多评论,切实依据唐宋民间俗词特别是敦煌曲子词的文本内容,结合观照唐宋文人俗词的创作实际,然后从语言特征、表达方式以及题材取向等方面,为俗词确立一个比较恰当中肯的定义,以廓清目前学术界对俗词界定或者过窄、或者过宽、或者含糊不清的流弊,面对千年词史的雅俗之辨这一问题试图作出一个较为合理的回答。     

A hierarchy of lorenz curves based on the generalized tukey's lambda distribution

A hierarchy of Lorenz curves based on the generalized Tukey's Lambda distribution is proposed. Representations of the corresponding distribution and density function are also provided, together with popular inequality measures. Estimation methods are suggested. Finally, a comparison with other parametric families of Lorenz curves is established.