别让汉武帝的学费白交

一个时代有一个时代的时尚与梦想,这类梦想经常成为各种骗局的温床。比如现今的时尚与梦想是"与国际接轨"、"争当世界一流"之类,而秦汉的时尚与梦想是神仙方术。秦皇汉武都对神仙方术深信不疑,故方士纷纷投其所好,"海上燕齐之间,莫不搤捥而自言有禁方、能神仙矣"。     

墨尔多寻访女儿国

在川西嘉绒藏区的白云深处,傲然耸立着一座古老而神秘的神山——墨尔多神山。传说在很久很久以前,一只美丽的凤凰飞到了墨尔多神山,被山的美景所感化,随即化成千千万万美丽迷人的美女,于是,墨尔多神山下便成了美女如云的地方。     

有些山，只能看

"有些山,只能看,不能攀。"这话是丹巴汉子甲麦对我说的。时值初夏,我和甲麦站在他家楼顶的晾台上,眺望墨尔多神山。他家坐落在川西丹巴县小金川左岸,这里海拔2600米,全村70余户,户户绿树成荫、鲜花满园,林立的碉楼下,有樱桃树、梨树和桃     

鼓声灯影皮影戏

“一顾倾人城,再顾倾人国。”这说的是汉武帝妃李夫人。可惜这位倾城倾国的美女年轻轻就香消玉殒了。武帝伤悼不已,请方士招魂,希图与夫人再见一面。方士将夫人画像设在纱帐里,背后置灯烛,灯影摇曳,隐约见李夫人翩翩而来,姣姣玉面,袅袅腰身,宛若生前,     

“仙话”种种

古来，有一类以寻求长生不老为中心内容的民间传说故事。据《说文·释名》：“老而不死日仙。”因西这类故事被称为“仙话”。人们用幻想的胜利——升仙，来向威胁人类最大的恶运——死亡进行挑战。人类珍爱生命、寻求不死的观念，可能在原始社会时期就已经有了。《山海经》是中国原始社会的神话总集，其中不止一处出现了仙话的影子：如《海外南经》有不死民；《大荒南经》有不死因；《海内经》有不死山；《海外西经》有轩辕国“其不寿者八百岁”，白民国有黄兽“乘之寿二千岁”；《大荒西经》有“颇顾之子，三面一臂，三面之人不死”。《山…     

道教名山胜境的气象景观研究——以温州洞天福地为例

温州全域遍布低山丘陵,卧于江流,濒临海洋,独特的地理环境造就了迥异的气象,在这样的气象背景下温州传统山岳空间道教洞天福地被赋予更甚的"神仙"色彩.重点关注其云雾、潮汐、海市蜃楼等气象景观,结合史料逐一呈现温州洞天福地中的气象景观表征,并对比温州与渤海湾地区之间地理结构、道教聚集、气象景观的耦合关系,阐明温州洞天福地在气...     

神山的守护者

从我第一次拜见到卡瓦格博雪山开始时起,我就被它的伟岸挺拔、傲然遗世所震撼,我也被同时告知,它是一座本地藏族人的神山。无法征服的神山卡瓦格博雪山不仅仅是一座自然的雪山,当一个本地的藏族人说到卡瓦格博雪山时,你会看到他的眼神里满是敬畏,他的话语中充满虔诚,     

“剪神”秦石蛟

都说秦石蛟是神剪,我却将神剪二字倒过来,曰剪神。别看倒过来依然是原来的两个字,可意思就大不一样了。神剪说的是剪,重点是说那把剪刀如何的神奇;而剪神说的是人,是那个能在一个“剪”字上做文章的人,如同一个神。我曾听人绘声绘色地描绘“:他不画稿,不但能剪出每一个汉字,还能剪出关系复杂的各种画面;他[睛不看,不但能剪出简单的对称的团花,还能剪出复杂的龙凤等图形;他一剪刀可以剪出两幅不同的风景;他将三、四层彩纸叠在一起可以剪出套色的花样;他用一张纸剪出各种图样,然后拼起来仍可以还原……”说他手中的剪刀为神仙所赐,还真的有人…     

通宵茶座

我本来以为《昨天》是一部关于神与神经病的电影。因为听过导演张扬愤愤地说:“有点儿个性就成了疯子。”一个“神”人,必然异于常人,不为庸众所接受,于是便被斥为“神经病”,从割肉饲鹰的佛陀到宣布上帝和人都死了的福柯,再到“走到人类尽头”的海子,哪个不神经病?又有哪个不神?在把人像疯子一样管理的世界,神必然被指为神经病,这简直是定律了。所以在看《昨天》之前,当我听说里面有个自称是“列侬的儿     

海归人才的喜与忧

“我的经历是中国引进海外人才的真实写照” “作为一名不在国家研究机构或高校任职的海外归国青年学者，我能当选中国工程院院士，并取得‘星光中国芯工程’的研制成果。这些经历充分体现了祖国对海外高层次人才的尊重和认可，是中国大力引进、全力支持海外人才的真实写照。”邓中翰说。     

西安“世界历史文化名城”的复兴之路

汉唐长安城是举世公认的世界历史文化名城,也是闻名中外的国际大都市。西安人有着浓厚的＂长安情结＂和复兴＂汉唐盛世＂的梦想,尤其在新一轮西部大开发的背景下,西安人以饱满的热情与自信准备用10年时间打造西安国际化大都市。西安＂世界历史文化名城＂之复兴,重现汉唐长安国际化都市的风采,这既是汉唐后裔的期望,更是历史赋予西安人义不容辞的责任。     

先秦儒道两家圣人观念比较研究

受天下混乱局势影响,圣人观念是先秦诸子所普遍关注的一个理论与现实兼具的重要问题。在这当中,儒道两家的圣人观念最具代表性。由于儒家的思想理论往往生发于内在心性,故而其视野中的圣人在德行上表现得非常突出,并最终呈现为外王事功与对于万物的化育上。与儒家不同,道家则从道的高度来审视和规定人的本质,认为圣人不仁、不自生,无为、无执,是道的自然性质在圣人身上无为的体现,其客观效果便如具有遍在性的道一样可以利益众人与万物。可以说,儒道两家对于圣人的看法是异大于同,异中有同。到了儒道两家思想逐渐合流的战国秦汉,儒道两家视野中的圣人并不只是具有道德这一维度,而是在道德维度的基础上更加强调与注重圣人之功。     

沿江文学地域观下南朝士族对北地环境的知识建构

经过在长江中下游地域长达百年以上的经营,南朝士人对于北方环境的整体认知,普遍表现出一种既隔阂戒备又怀恋向往的矛盾心态。在同北地交流极为有限的情况下,南朝士族通过对北地环境的文学想象,建构起一种将沿江地域风格同北方地域想象有机融合的独特文学意象氛围。具体而言,在对北方自然环境与城市环境两个方面的知识想象中,南朝文人走上了两条不同的文学创作路径:其一主要借鉴了汉晋乐府对北方自然环境的程序化风格描写;其二则将汉晋乐府中对长安、洛阳等都市风景与南朝建康等都会的市井风格糅合在一起,建构出一座座记忆中的理想之城。南朝士人对两类北地环境意象的知识建构具有明显不同的表现角度,但在创作心态的反映方面却殊途同归,共同体现出南朝士族文学创作中的沿江文学地域本位色彩。这种基于本土地域心态对北地环境的文学想象与知识建构过程,为后来南北文风的融合路径提供了重要借鉴。     

Revelation of the grassland: The Han sent-down youths in Inner Mongolia in China's Cultural Revolution

The Han Chinese migration into Inner Mongolia has been an ongoing process. There have been academic studies on such migration, and on Han Chinese peasant migrants and their interactions with the Mongols. This paper is a study of a particular group of Han migrants, known in English as the sent-down youths, sent by the government to Inner Mongolia, in the movement of ‘going up to the mountains and down to the villages’, or the rustication movement, which reached its height during the Cultural Revolution (1966 – 1976). Among the total of 17 million urban middle school graduates sent to various parts of China to become farmers, about 200,000 went to Inner Mongolia. By the mid-1980s the majority of these sent-down youths had returned to the cities and regained their urban household status. Based on works written by those who went to Inner Mongolia, and especially the interviews I conducted with some of them, this paper analyses their experiences, what it meant to them and the impact they had on the ecology and the political and ethnic integration of Inner Mongolia. I argue that the rustication movement as a Communist ‘civilizing’ project had negative effects on the ecology of Inner Mongolia. The sent-down youths functioned as instruments in the Han demographic and economic expansion and domination, but in the process, as individuals they underwent journeys of discovery of themselves and of the Mongols. To some, the experiences meant more awareness of ethnic diversity and more consciousness of ethnic rights as well as environmental issues. On the popular level, they played a role in enhancing ethnic integration.     

Globalization,the Celtic Tiger and social outcomes: is Ireland a model or a mirage?

Ireland's Celtic Tiger economic boom has merited a great deal of attention as a successful model for small and peripheral states in this era of globalization. This article offers an alternative reading through examining social outcomes and interrogating the Irish model in the light of them. It seeks to answer the question whether Ireland offers a model to be followed or whether what appears to be a model is, on closer inspection, a mirage. The article begins by outlining the nature of the Celtic Tiger and surveying the mainstream interpretation of how Ireland's success shows it to be a model of what can be achieved through capturing the benefits of globalization. It then identifies the nature of the Irish model, examining the role of ‘social partnership’ and outlining the argument that Ireland is a ‘flexible developmental state’. Having described the principal features of Ireland's economic success and the means used to achieve it, as seen by mainstream scholars, the article then examines in some detail the distributional outcomes of the Celtic Tiger. Questions these raise for the positive reading of the Irish model open a more critical examination of the features of the model linked to the social outcomes described. This leads to a discussion that seeks to more adequately characterize the nature of ‘social partnership’ and of the Irish state, utilizing the concept of the competition state. The article concludes that, on closer examination, the Irish model turns out not to be a model of successful development, but a model of capital accumulation. To this extent it is a mirage and a warning about the social costs of economic success in the era of neoliberal globalization.     

The cultural other and the nearest neighbor: Han–Nuosu relations in Zhaojue County,Southwest China

Greater Liangshan is one of the few regions of China where, among 70–80% of Nuosu, the Han are a minority. Instead of the much more common phenomenon of ‘Hanification,’ here we can observe Han absorbing traits of other ethnic groups. Based on two seasons of fieldwork combined with historical texts and previous ethnographic research, this paper discusses this phenomenon, raising issues of ethnic identity and the influence of local circumstances on interethnic relations. Throughout the paper, it becomes clear that there is no simple dichotomy between Han and Nuosu, but that the situation is considerably more complex. The Nuosu fall into several castes, and the Han settlers had two different experiences. Some were captured as slaves and tried to become fully Nuosu. Ethnic relations in the Greater Liangshan are thus highly complex and require more research to be thoroughly understood.     

Transnational learning experiences and teacher transcultural capacity: the impact on professional practice – a comparative study of three Australian schools

In school education, one of the few visible responses to increasing globalisation of educational practice has been the implementation of short-term experiential overseas student learning programmes. This paper analyses the results of a comparative research project on three Australian schools that offer such learning experiences. It argues that teachers who possess or who are capable of developing a transcultural – as opposed to an intercultural – capacity are more likely to be effective educators on these special programmes, as well as being more receptive to the personal and professional development that derives from participation in them.     

绿色城市:研究进展与经验借鉴

绿色城市理论的演进经历了萌芽、形成、发展三个阶段,近二十年来国内外学者主要从发展模式、生态系统和城市设计三个角度对绿色城市的概念和内涵进行了阐释。本文在对国内外绿色城市研究相关文献综述的基础上,对绿色城市的概念和内涵进行界定,并对发达国家的城市绿色转型实践经验进行总结,认为中国应借鉴国外城市转型经验,从创新制度设计、营造绿色文化、发展绿色科技、制定绿色规划四个方面着手,立足国情,有序推进绿色城市建设。     

越南童话的德育价值特点及作品赏析——以《蝼蛄历险记》为例

童话因满足儿童极富想象力的天性而深受孩子们的欢迎。而儿童期是对孩子进行道德教育的重要时期。利用极富教育意义的优秀童话故事对孩子进行潜移默化的道德教育能收到很好的效果。优秀的童话能跨越国界,让不同国家的孩子接受教育。越南的童话历史悠久,其中不乏许多优秀的作品。本文总结了越南童话故事的德育特点,并选择越南童话大师苏怀的代表作《蝼蛄历险记》来赏鉴,以期使读者对越南童话有着较为清楚的认识。     

Prevalence of ethnic intermarriage in Kunming: Social exchange or insignificance of ethnicity?

This paper examines the socioeconomic status matching patterns among minority – Han intermarried couples in urban China, using the 1 per cent census data of the 1990 Chinese census and marriage registration data of a multi-ethnic city in southwest China. It considers three main findings. First, ethnic minorities were commonly married out to the majority Han in the city, and ethnicity does not seem to be an important consideration in mate selection. Second, status mismatching is based on gender not ethnicity. That is, there was no exchange between Han ethnic status and minority socioeconomic status, which has often been found in the North American context. Third, given that the majority of children of minority – Han intermarriage identify as ethnic minority, the insignificance of ethnicity in mate selection does not necessarily imply the total openness of ethnic boundaries.