明末至清中叶白山派发展述略

本文首先考察了玛哈图木·阿杂木其人其事与白山派的关系,其次着重探讨白山派的早期沿革史,重点放在阿帕克和卓以前的历史活动上.因这段历史比较模糊,易产生混乱,而阿帕克和卓以后的历史发展较清晰,且学术界作过不少研究,所以就这段历史略加叙述.     

《诗经》与先秦崇玉习俗

<诗经>通过日常生活和礼仪生活用玉的描写,生动地反映了先秦崇玉习俗的各个侧面.我们通过对这些材料的梳理,可以看出:玉是先秦时期沟通世俗与神圣的媒介,<诗>中的玉意象也折射出人们心灵世界的光芒.     

简论梵学研究与西藏的梵文文献

梵学起源于古印度,流行于南亚及世界各地。梵藏翻译已有1400多年的历史。作为民族文化交流史上规模最大、持续时间最长的梵藏翻译活动,对藏族文学艺术、语言文字、哲学思想及社会文化各个层面都产生过深远的影响。西藏种类繁多的梵文文献是藏族传统文化的一个重要组成部分。文章通过梵藏文献史料探讨海内外梵学研究史迹,简要分析、论述拉丁转写梵文与藏文撰写梵文之间的特点和异同,说明梵文文献研究最早起始于我国内地和西藏,文化交流是促进人类共同进步的一种力量。     

黎族"禁"习惯法的演变

"禁"是黎族传统文化中特有的一种现象.黎族"禁"习惯法主要包括"查禁"和"除禁"两个方面."禁" 习惯法的演变经历:产生、兴盛、衰落、消亡四个阶段.这一演变过程与黎族社会历史类型的转变相对应,是内外因长期综合作用的结果.     

女娲"人首蛇身"形象的结构分析

本文通过古籍中对女娲记载的分析,确定大约汉代时人们对女娲人首蛇身的形象已经形成相对一致的认识;并从野性的思维角度重新审视半人半兽形象的由来,认为人首蛇身是思维对自然—文化秩序进行调和的产物,并具体结合女娲神话分析了人首蛇身的来源和内涵,以及蛇身在大母神形象中的意义、蛇多样的象征意义对女娲神格的影响。     

浅析《爱弥儿》中的青年社会交往观

卢梭在《爱弥儿》一书中,通过对青年爱弥儿的道德教育的论述表达了他关于青年社会交往的观点。《爱弥儿》中的青年交往观主要包括青年社会交往的必要性、青年社会交往的基本原则以及青年在社会交往中的具体行为表现等内容。卢梭的青年社会交往观以自然主义教育思想为基础,虽然带有一定的空想性,且主要针对的是18世纪的法国社会现实,有其时代局限性,但对于现代青年社会交往仍具有重要启示意义,特别是青年参与社会交往必须遵循一定的原则,青年社会交往应讲求一定的艺术和方法等观点值得加以借鉴和参考,使其对现代青年社会交往发挥指导作用。     

The Role of Family SES and Language Background in Shaping the Well-Being of Children of Asian Origin in the Context of School Mobility

Using a sample of children of Asian origin from the Early Childhood Longitudinal Study–Kindergarten Cohort (N ≈ 1,480), this study examines the relationship between school mobility and children’s well-being trajectories from kindergarten to fifth grade, paying particular attention to whether such relationships differ by child language status and family socioeconomic status. Considering a rich set of characteristics including family and school environments, the growth curve analyses indicate that children who had ever changed schools during these years performed worse on their reading and math scores, as well as being reported by teachers to have worse internalizing behaviors. This was only true when these children were from low-SES families or when their language background was predominately non-English-speaking. In contrast, children who changed schools at least once performed as well as, if not better than, their peers if they were from high-SES families or if they had a bilingual background (speaking both English and a non-English language). This study explores both the risk and the protective factors that help explain the well-being trajectories of children of Asian origins.     

论价值语言

语言有描述语言和价值语言之分。虽然在纯粹的描述语言和纯粹的价值语言之间也存在兼有描述和价值二重性的混合语言,但这并不能作为没有描述语言与价值语言之分野的依据。价值语言有两种功能,一是评价对象,一是指令人。价值语言的类型有评价语言与指令语言、自然价值语言与人工价值语言、肯定性价值语言与否定性价值语言、原生价值语言与派生价值语言之分。价值语言内部还存在四个级别的差异,它们相互之间存在统摄与被统摄的关系,并由此形成一个有内在逻辑关联的有机系统。价值语言在性质上似乎与以真假为值的传统语言逻辑不相容,但实际上,价值语言也一直遵守的是传统语言逻辑。如果我们将传统语言逻辑所注重的真假值改为对错值,那么,传统逻辑就既可在实际上与价值语言相容,也可在名义上和性质上与价值语言相容。     

A Social Networks Approach to Public Relations on Twitter: Social Mediators and Mediated Public Relations

This study proposes theoretical and practical frameworks to systematically examine mediated public relations in social media spaces. We applied a social network conceptual framework to identify and characterize social mediators that connect the US State Department with its international public. The results showed that social mediators vary in terms of their formality and interdependence. Formal social mediators were primarily US government agencies while informal social mediators were nongovernmental organizations (NGOs) and individuals. Notably, relationships with populations in the Middle East and North Africa were mediated primarily by informal actors, and formal mediators played a key role in connecting the public with everywhere else in the world. Government-related formal mediators and informal social mediators showed similar levels of bilateral relationships. In contrast, news media, the most traditional public relations mediators, were rarely found as social mediators and demonstrated the most unilateral relationships.     

当务之急:建构体系还是建构知识?

在中国大陆,中国当代史的研究近些年渐渐趋热.除了当代史论文的大量发表和若干专著、回忆录、史料集的出版外,连续性当代史学术出版物的问世,多次国内和国际性研讨会的召开,一些高校历史学专业开设当代史课程,设立当代史研究机构,都显示出其进展的势头和潜力. 当代史距今最近且仍在延伸,许多人是这段历史完整或部分的亲历者和见证者,当下的许多问题又都与这段历史有割不断的关联,受到学界和社会的关注很自然.但是,看上去"热闹"的当代史,目前还附属于中国近现代史学科,是近现代史学科的一个分支,尚未从近现代史范畴中独立出来.