汨罗悼祭类韵文中的楚辞体语气助词“兮”

“兮”是《楚辞》用得最普遍最有规则的虚词。从《楚辞》到当下汨罗的悼祭类韵文,“兮”的句法位置由位于上小句末、下小句末、句中三类演变到只能位于下小句末和句中两类,分布越来越不规则,语法意义越来越单一,正处于不断萎缩乃至消亡状态中。汨罗悼祭类韵文的“兮”是地域传统民俗文化的“镜子”．是珍贵的语言化石,是重要的非物质文化遗产,对当代社会主义文化建设有积极意义。     

中国古代建筑艺术中的凝视

中国古代建筑非常重视"象",但"象"大多依循程式,述而不作。因建筑之"象"既是视觉的社会建构之物,也是社会的视觉建构中介。"象"致力于成为生产"凝视"的欲望机器,而"象"的生成与传播又建基于由"礼"衍生的"数"、"位"、"文"。因此,它们分别担当了建筑凝视中的形塑机制、结构技术、话语背景角色。     

高等学校校院两级教学督导体系的探讨

从完善现代大学制度、建立高校内部监控机制等视角,分析了高校校院两级教学督导体系的组织架构、职能定位和运行机制,提出了高校教学督导工作新的管理理念和实施方法。     

Who “Fills in” for Siblings and How? A Multilevel Analysis of Personal Network Composition and Its Relationship to Sibling Size1

In the midst of widespread fertility decline, I examine the relationship between sibling number and support network composition using multilevel regression on data from 25 countries. A fundamental structural effect of having fewer siblings is that individuals have a smaller pool of available close‐kin alters with whom to construct support networks. Consequently, networks of people with fewer siblings should be composed of different sorts of relations. Results confirm that such compositional adjustment occurs in systematic ways. Compared to those with three or more siblings, adults with none to two siblings (as separate categories) are more likely to expect support from parents, extended kin, and close friends but not more likely to do so from spouses/partners and children. Single children are also more likely to include neighbors and have smaller‐sized and/or impersonal networks. These findings contradict the primacy of familial ties in social support networks. Moreover, adjustment of support networks towards nonsibling ties occurs in culturally expected ways. Those with fewer siblings are generally only more likely to turn to ties for the types of support typically associated with those relations—parents for instrumental and financial support and friends for emotional support. Single children, however, also violate institutionalized expectations of social support by turning to ties for a wider range of social support. The results suggest that continuing declines in fertility could bring about both reinforcement and rearticulation of the sociocultural framing of close personal relationships. Moreover, consistent with recent research, the results show that personal networks are influenced more by individual‐level than country‐level factors.     

关注非物质文化遗产保护背景下的民俗文化与民俗学学科的命运

国家非物质文化遗产名录的门类是根据民俗学的范畴列出的,民俗的事象成为非物质文化遗产的主流。但国家非物质文化遗产的名录却出现了逻辑混乱问题:种属相混,如民俗本是一个大的概念,结果列在一个很小的范围里,这使得人们对民俗的概念产生了误解,保护活动在一定程度上伤害了民俗文化和民俗学学科。实际上,民俗的文化意义比非物质文化遗产保护名录更为重要,非遗保护只是民俗学的研究对象之一,而民俗学的研究既是学科发展的百年大计,更是文化建设的理论保障。非物质文化遗产保护工作与民俗学研究互为表里,相互促进,对中国文化建设带来积极影响。     

反腐倡廉的历史方位、主要特点与发展走势

中国在社会大转型与改革开放的伟大实践中走出了一条具有中国特色的反腐败之路。新时期,反腐倡廉建设对于党的建设新的伟大工程具有重要的意义。民主与法治是中国反腐倡廉的根本之道。而通过制度建设来构建国家廉政体系则是反腐倡廉的未来蓝图。     

农村女性流动打工经历对其家庭经济地位的影响

本文利用调查数据,对是否外出打工及不同类型打工地的农村女性家庭经济地位差异进行对比,考查在资源因素与文化规范变迁的多重影响下,不同的打工经历对农村女性家庭经济地位的影响及其发展变化。     

Your position in society matters for how happy you are

This article shows that people's perception of their position in society is strongly correlated with their level of happiness, and thus that differences in happiness levels among countries in different welfare state clusters are influenced by people's perceptions of their relative position in society (subjective position). The study drew on data from the European Social Survey. Two important findings emerged from the analysis. First, an individual's subjective position in society is a more important predictor of happiness than objective measures such as income, education and labour market position. Second, the link between individuals’ perceived position in society and their level of happiness is moderated by the welfare state. In the Nordic countries, people's perceptions of their position in society have less influence on happiness whereas in Eastern European countries we found a strong connection between subjective position and happiness.     

白居易融会三教的“中隐”思想及其仕隐心态

白居易的"中隐"思想是对传统仕隐观念的继承、整合和发展,其本质上既区别于隐于山林的"小隐",也与隐于朝市的"大隐"不同,而是隐于地方官、散官、闲官。它巧妙地平衡了集权专制与士大夫独立意识之间的矛盾,是一种能在入世与出世间进退裕如的处世哲学和生活方式。这一以仕求隐的隐逸观,较之魏晋时期"居官无官官之事,处事无事事之心"的仕宦态度要积极得多,它更圆融通达地调谐了身与心、职与事、仕与隐的矛盾,是白居易以儒治身、以佛道修心的人生哲学的具体体现。     

唐代士人的社会心态与隐逸的嬗变

隐逸是一种具有深厚历史积淀的文化现象,它对中国社会文化特别是士人文化心理建构有着深远的影响。唐代隐逸风气兴盛,对其历史嬗变的研究,是深入了解唐代文人的行为心态、人格理想以及价值取向的不可或缺的内容,而且对其递嬗缘由的追问,也是深入剖析唐代社会政治和学术思想的一个重要层面。概而言之,初唐承继魏晋隐逸遗风,盛唐在隐逸中贯注入世因素,中唐淡化了士人的担当精神,晚唐以隐居避祸全身。