宋朝的礼乐教化

宋代统治者为了加强对各阶级的统治,通过提倡天命论、宣扬正统论、旌表义门、禁谶纬之书等措施,强化礼乐教化,维系统治。     

残存在记忆中的信仰叙事——湖北长阳土家族请“七姑娘”习俗解读

请“七姑娘”的民间信仰在中国有着久远的历史，目前在许多地方已难觅踪迹，但是，在湖北长阳地区的土家族请“七姑娘”习俗依然残存在人们的记忆里。从神性、神像、仪程等角度分析具有活性特征的请“七姑娘”习俗在土家族民俗链条中具有本质要素和地方情结，从中可见民间信仰叙事的特点和规律。     

Alune incantations: Continuity or discontinuity in verbal art?

Throughout this century some Alune-speaking villages in the eastern Indonesian province of Central Maluku have experienced rapid sociopolitical and ecological change. Concomitant with these changes, language shift from Alune to the regional Malay variety, Ambonese Malay, is also occurring. This paper draws on a corpus of 45 incantations collected in two Alune villages which have been dissimilarly affected by the processes of change. The utilisation of a limited corpus of modern incantations in one village indicates a substratum of specialised indigenous sociocultural knowledge which has persisted in that site despite language shift and sociopolitical change. Comparison between traditional and contemporary forms of this genre of verbal art reveals structural differences and the extensive use of lexical items from languages other than Alune. Despite linguistic discontinuity, the endurance of incantations in this contemporary Christian society provides some continuity with pre-Christian Alune practices and may be viewed as a response to external events which are driving social, cultural and linguistic change.     

折中孟荀--韩婴修身思想论要

探讨修身问题是韩婴<韩诗外传>的一个重要内容.韩婴倡导修身,他兼采孟荀两人在修身问题上的说法,不过,韩婴并非简单地杂凑孟荀之说,他是将孟子的求"放心"与荀子性恶论中学以成善的观点相承接,由此形成其颇具新意的修身思想.     

略论《唐律》中的礼教思想

《唐律》"一准乎礼",其律条及律疏深受传统的纲常名教所支配,是儒家的伦理法典。礼教思想主要体现在《唐律》中的立法指导思想、同罪因身份而异罚、依礼教原则解释律条、修律以礼为蓝本等方面。《唐律》伦理法思想的基本精神与特色是家族主义、礼刑合一、义务本位、男尊女卑等。     

上博简《孔子诗论》所见"礼"的内涵解读

上博简《孔子诗论》所见"礼"不多,总共只出现四次,分别用在《清庙》、《大田》和《关雎》的评论中。笔者在考察相关资料的基础上认为,"礼"在这几处评论中分别被赋予了"礼仪"、"礼制"、"礼制思想"、"礼治"、"礼俗"和"中和思想"等含义。《孔子诗论》通过用"礼"论诗,表达了儒家的政治伦理思想,但在具体论述时,不是断章取义,而是就诗论诗,较好地揭示了诗的内涵。     

Ritual,and child sexual abuse,but not ritual child sexual abuse

Central to the controversy over ritual (satanic) child sexual abuse have been claims concerning agency ‘diagnoses’ of cases. Specifically, it has been alleged that agency findings of ritual abuse have been erroneous and are the product of poor practice. There is, though, little systematic information regarding agency assessment of suspected ritual abuse cases. This paper presents two cases where there was evidence both of child sexual abuse and ‘ritual’ but where agencies adjudged that these aspects occurred independently of one another and were not indicative of ritual child sexual abuse. The existence of these cases underlines the need for a broader and more balanced debate in respect of ritual abuse in general and the agency handling of these cases in particular. Copyright © 2000 John Wiley & Sons, Ltd.     

礼乐文化与传统节日休假制度化

我国传统文化的核心是礼乐文化,它包含着一些至今仍然适用的优秀元素。中华民族传统节日是民族传统文化的显著标志,具有深厚的礼乐文化内涵。在当今工业文明高度发达、中西文化相互撞击的时代,传承中华民族优秀传统文化,重建礼乐文化,就显得尤为必要也特别重要。保护传统节日,使其上升为国家制度层面,这也是重建礼乐文化的一种尝试。     

艺术人类学视野下的人观表征——从《自我之舞:人观与加瓦尔地区般度戏史诗剧的表演》谈起

本文通过对相关民族志作品的分析,指出,人观研究可以使艺术人类学更深入地参与人类学主流理论的讨论,也有助于我们探寻不同文化中独特的自我建构与情感表达方式,从而推进艺术人类学的发展.     

生存哲学视野下孔子与老子丧葬祭祀观之比较

孔子生存哲学以人伦关系为核心,关切人高贵的生;老子生存哲学以"道"展现宇宙视野,人需智慧以求解脱,坦然面对人的死。这种生存哲学基础的不同,决定着孔子与老子在丧葬祭祀观上有质的不同:主体态度上,真切的哀思与含蓄的超脱;核心实质上,"敬"人与人"静";深层次的死亡哲学基础上,体现生的高贵与死后的永恒的哲理倾向。