木:祭天习俗与民族文化意蕴

语言是文化信息的载体之一,民族语言可以表达某一方面的民族文化。"木"是古老的象形字,研究"木"字包容的古汉民族与古纳西族祭木的文化意蕴,可以从中探寻到汉民族古文化与纳西族古文化的契合点与同质性。这是文化语言学在语言基础上对文化历史作出的重新认识,展示了汉语研究的又一新的前景。     

“东窗设计”故事演变中“王氏主谋”说辨析

"东窗设计"故事中王氏主谋之说,发轫于宋人笔记,在明清时期有不同的文本表现.其演变过程中的观念变化,正体现了作品雅俗风格的变迁以及人物形象的典型化历程.     

“清香合让梅为最,阳艳丛中许牡丹”——唐咏牡丹诗与宋咏梅诗的比较

所谓"国花",即是指受到全民喜爱并成为本国象征的花卉,以这种标准来判断,唐时的牡丹和宋时的梅花都是独领风骚,可以称为一朝之国花了.这种全民性的观赏兴趣表现在文学,尤其是诗歌领域,便是唐代咏牡丹诗和宋代咏梅诗的兴盛.论文分别讨论咏牡丹诗和咏梅诗盛行的物质基础,时代心理对咏花诗的选择性审美,以及这两类咏花诗在被审美观念选择的同时,对大众审美文化产生的反作用,这种反作用使得牡丹与梅花融入了中华民族精神深处,影响深远.     

从人道主义精神看“安乐死”

本文作者从人道主义精神及儒家的生死价值观的角度,讨论“安乐死”所涉及的伦理问题,首先对“安乐死”的定义、词汇作一陈述,其次讨论“安乐死”牵涉的人道主义问题,最后引用儒家的经典,证明“安乐死”是符合儒家生死价值观的思想。     

Diagnosing inequalities in schooling: Ogbu’s orientation and wider implications

Throughout his life, John Ogbu worked untiringly to diagnose the educational problems of minorities, with the goal of remedying them. Although his earliest works propose a comprehensive anthropological approach, his last works seem to settle into exhortations to parents and teachers to put more pressure on (involuntary) minority children whose achievements are low; and to pupils to stop grumbling and get down to taking their schoolwork seriously. In this paper, I claim that Ogbu’s work can be seen to be showing the way to the deployment of more sophisticated theoretical tools in order to attain (1) a more refined analysis of the minority status; and (2) a broader social understanding of the basis for rejecting school standards among different kinds of minorities. By resorting to the broader theoretical approach he pioneered, researchers will be able to propose more effective remedies.

‘The bourgeoisie, by the rapid improvement of all instruments of production, by the immensely facilitated means of communication …. compels all nations … to introduce what it calls civilization into their midst … In one word, it creates a world after its own image’ (Marx & Engels, Communist Manifesto, 1935 Marx K Engels F (1935/1948) The Communist manifesto in: E. Burns (Ed.) A Handbook of Marxism New York International Publishers  [Google Scholar], p. 27).     

Can the birth quantity be known one year earlier?]

In order to carry out the population control policy, efforts are needed to control pregancies and births. Studies show that 3 types of people may deliver babies next year: 1) those who are married at the end of the current year but have not become pregnant, 2) those who have 1 child at the present time and plan to have an additional child for special reasons, and 3) those who may get married during the 1st season of the coming year. Persons from the 1st 2 categories are easy to calculate or estimate. Persons from the 3rd category represent the core in predicting the birthrate for the coming year. Marriage ages and the distribution of dates for marriage are the 2 major sources of information for estimating the total number of persons who belong to the 3rd category. In the 1st step, we need to figure the ratio between the number of marriages in the 1st season and the total marriages for the whole year. Based upon available data for the past 3 years, a formula can be used to calculate this ratio. The marriage numbers for the 1st season of 1982 multiplied by the above percentage will be the possible number of marriages for 1982. Then, the possible number of births can be calculated by taking the birth ratio multiplied by possible marriages for 1982. Using the same method, the possible birth numbers for 1983 can be calculated. The above information shows that the total predicted births for 1983 includes 3 elements: 1) the number of those who aare married but not pregant and plan to give birth in 1983, 2) the number of those who received special permission to have a 2nd child in 1983, and 3) the number of those who may get married in 1982 and 1983 and who may give birth in 1983.     

苗文化传承与沈从文小说叙事的主体话语权利

在苗族作家沈从文的小说叙事中 ,作者对话语权利的争取是其最明确的特征。其叙事视角的选择与转换调整 ,都是为了确定自己在小说叙事中存在的地位 ,确定自己在叙事中的话语权利。这一切与苗族文化口传心授的传承机制有着相同的文化心理动因和外在表现形态。沈从文对苗文化的认同 ,对苗族人文价值观念的认同 ,导致了他小说创作中相同于苗文化传承的叙事的产生     

《露水情》的社会和历史解读

第二次世界大战后工党统治下的英国被称誉为“福利国家”,其表面的繁荣掩盖了中下层人民的贫困。年轻的一代对此产生迷惘 ,愤怒之情油然而生。因此 ,英国文坛出现了一批“愤怒的青年”的作品。《露水情》便是当时较为成功的一部。小说深刻地对当时的英国进行了社会批判。     

论自我尊重是“尊重的教育”的心理基础

自我尊重是“尊重的教育”的心理基础问题 ,自我尊重需要是人类需要的核心 ,是人抗衡文化带来焦虑压力的“缓冲器” ,更是人生命价值的最高形式。在形成过程中 ,它受特定社会文化中的信仰保持制约 ,尤其受“尊重的教育”实施效果的影响 ;在发展过程中 ,它又表现出强烈的、持久的与富有弹性的对行为的调节作用 ,是人心理机能的具体化 ,生命价值的社会化的必然结果 ,更是“尊重的教育”的心理基础