论红学的边界性

《红楼梦》自诞生以来，被当成各种属性的文本，它在不同的学科领域被接受，而对于任何一个学科来说，《红楼梦》的阅读现象都呈现出一种边界性。这根源于文本《红楼梦》的边界性，它本身具有小说学、经学、朴学的因素。这种边界性正是红学的生机之所在。边界性不等于混乱与无充，从方法论看，红学具有两个世界；事实还原的世界和意义诠释的世界。     

理雅各英译儒经的特色与得失

理雅各英译儒经是汉学界和翻译史上纪念碑式的作品,理氏译本在阐释、翻译、注释、绪论、文体诸方面均有自己的特色,译者忠于原作、贴近原语、善为读者考虑;但理译也存在明显的时代局限性。     

The Conversation of Scholarship

Abstract

At its core, scholarship is a long, threaded, multiparticipant conversation. Scholars, students, librarians, and publishers all are engaged. There are side conversations addressing specific fields and larger conversations asking probing questions about the nature of scholarship as a whole. Librarians’ contributions to the broader conversation have not always accounted for our side conversations, among ourselves or with other participants. Our choices in acquisitions, our choices in services, even our choices in library job titles and responsibilities signal and shape the scholarly conversation in ways that are often opaque. It is imperative that we openly acknowledge the influence and impact of our side conversations to ensure our full participation in the conversation of scholarship.     

简述儒学对蒙古族上层社会的影响

在元朝文化开放政策下形成的儒学被蒙古族上层统治者广泛吸取、利用 ,使得元蒙多民族国家进一步稳定和发展     

科举制度对中国传统礼俗的影响及启示

科举制度作为古代一项重要的选官制度,不仅对帝制中国隋唐以后的政治制度、士习民风、文化教育产生了广泛影响,而且还对在人们社会生活中发挥着极其重要功能的社会礼俗产生了深刻影响。其影响体现在：礼俗内容纳入科考范围,使得社会礼俗得到广泛宣传与普及;遵循能力本位,促使礼制下移;造就数目庞大的士绅阶层,担当传统礼俗的实践者与传播者;衍生出了众多富有科举色彩的传统礼俗。     

Gerontological Social Work Student-Delivered Respite: A Community-University Partnership Pilot Program

ABSTRACT

This study describes a community-university partnership to support a gerontological social work student-delivered respite program, the Houseguest Program (Houseguest). Houseguest was designed using a community-engaged scholarship model of integrating research, teaching, and service. Houseguest was piloted with a small group of community-dwelling, coresiding dementia caregivers and care recipients. We examined caregivers’ experiences with student-delivered respite using qualitative data analysis. Thematic analysis produced 8 themes: (a) respite from full time caregiving role, (b) information on caregiving strategies, (c) no-cost supportive services, (d) opportunity for care recipients to socialize, (e) tailored activities for care recipients, (f) rapport-building between students and family dyad, (g) reciprocity between students and family dyad, and (h) program continuation. We conclude with a proposed community-engaged scholarship model for dementia caregiving. Through a community-university partnership, Houseguest reduced the impact of caregiver burden and created an opportunity for students to serve families affected by dementia through respite and tailored activities.     

“两两”再议“伪翻译”

图里和拉多两位学者提出的伪翻译实质内涵并不完全相同,前者属于创作,后者属于与原文相距甚远的＂翻译＂,需要同误译和有意误译区分开来。把真翻译、伪翻译、创作以及学术置于一个三维阈际空间当中,可以发现彼此之间存在的某种联系。对于伪翻译的研究是有意义的,其对翻译研究和其他相关研究均有启发和借鉴价值。     

心性之学与意义世界

陈来认为,宋明理学之所以成为理学,全在于它形成了一套相对稳定的话语体系。深入细致地研究这一话语体系的形成过程,有利于总结和提炼中国学术思想话语体系的构型特性。杨国荣认为,对心性和体性的关注,构成了理学的重要特点。心性之学分别从人自身的存在和人与对象关系的维度展开了对意义的追寻。向世陵认为,宋代理学所创造的"成性"说奠定了理学的本体范畴,是儒学复兴的最重要理论标志;宋代理学本体论的创立使儒学在理论上真正获得了新生。孔令宏认为,宋明理学对道家、道教的吸收,丰富了儒学的体用合一论和功夫境界论,提升了儒学的哲理思辨水平,充实了儒家的思想体系,促进了儒学的新发展。     

A future for the humanities?

The future of the humanities is an extremely complex question as it bears upon the status of a particular form of knowledge in society, the flexibility of a set of academic disciplines and institutions, the openness of political leaders to changing conceptions of education, and a host of other difficult issues. In order to illuminate these problems, it is necessary to focus upon the peculiar character of humanistic knowledge, why such insight is indispensable to individual and collective self-understanding, how the humanities as they are conventionally practised contribute to their own malaise and why the humanities must be accorded pride of place among the studies of human action. There is, in fact, a considerable demand for humanistic knowledge and the fruit of humanistic scholarship in our technological culture, especially in the area of adult education. The discussion ends with several examples of various ways in which that demand is being met.     

易心莹与《道教三字经》

从易心莹的求学经历看,儒学构成了其知识结构非常重要的一部分,故他才会采用<三字经>的形式来宣传道教知识.可以说,<道教三字经>是易心莹援儒人道的具体表现,易心莹虽身为道士,但其内心"笃守儒师与道家学理"却是一个不能忽略的事实.