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隋唐石刻篆文与汉字的当代化
Modernization of Seal Script and Chinese Characters in Stone Inscriptions in the Sui and Tang Dynasties
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,,
- , 2016, DOI: 1672-4283(2016)02-0162-06
Abstract: 篆文在隋唐作为装饰字体,与先秦及秦代篆文作为社会应用字体的写法有很多不同,其中,有一些篆文受到后代字体的影响,表现出当代化的特点。从历史传承字和后代新出字两个方面分析篆文当代化在书写和结构两方面的表现有两种类型:字体的当代化和字用的当代化。字形当代化的研究,对考察汉字发展现象、探求文献字词关系都有帮助
法国“文化去中心化”战略对中国文化体制改革的启示 The Implications of the French Cultural Decentralization Strategy for Chinese Cultural System Reform  [PDF]
王吉英
- , 2015,
Abstract: 法国是一个传统的单一制国家,拥有悠久的中央集权历史,公共权力干预文化是一种常态,集权化管理是法国文化管理模式的主要特征之一。但同时法国又是一个"分权单一制"国家,地方领土单位是其辖区文化事务的主要管理者。文化分权和文化合作是法国处理中央和地方文化关系的两个主要手段,对于我国目前正在进行的文化体制改革有许多经验可以借鉴和学习
从“亡国沦种”到“欧亚同种”——论严复《英文汉诂》的语言文化观
Being Conquered or Being Racially Identical——The Linguistic and Cultural Viewpoint of English Grammar Explained in Chinese by Yan Fu
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曹晓华
- , 2015,
Abstract: 严复编写的英文文法著作《英文汉诂》一直未能受到学界较多的关注。该作通过打通表音与表意两种不同造字原则的界限,为中西语言追根溯源,以“中西言语,本为合一”的参证体系推得“欧亚同种”的结论,实现中西“赏文之秘”的互补,在提高汉语地位的同时证明民族生命力的强度。《英文汉诂》赋予了语法更多的“使命”,见证了严复借西语以益国文、借延续古文精气以求民族自强的尝试。
Yan fu's English Grammar Explained in Chinese (Ying Wen Han Gu) has not gained enough academic attention. By breaking the division between two word-making approaches, phonetic and ideographic writing, this grammar textbook traces the origin of Chinese and English. The comparing system focusing on the same origin of the two languages comes to the conclusion that European and Asian have the same ancestor. The two cultures share the complimentary standard of writing appreciation, which proves the national endurance by elevating the place of Chinese. Grammar is given more missions in this book that witnesses Yan Fu's attempt to perfect Chinese with English grammar and promote the national strength with carrying forward the spirit of classical Chinese.
On Ups and Downs of Chinese Cultural Confidence  [cached]
Guiying Zhou
Asian Culture and History , 2012, DOI: 10.5539/ach.v4n2p140
Abstract: Chinese nationality has experienced ups and downs in its cultural confidence with the nation’s rise and fall. China has become the world’s second largest economy and its cultural confidence should be enhanced so that China’s soft power will be strengthened too. Chinese cultural confidence can be restored by taking the following three measures: to improve cultural awareness, to understand and rethink traditional Chinese culture deeply and to deal with the relationship between Chinese culture and western culture properly.
Image Thinking: The Cultural-Psychological Underpinning of Chinese Patients'Somatic Propensity
意象思维与躯体化症状:疾病表达的文化心理学途径

LV Xiao-Kang,WANG Xin-Jian,
吕小康
,汪新建

心理学报 , 2012,
Abstract: Under a cultural psychological perspective, the high somatization report rate among Chinese clients is a reasonable phenomenon that has long and deep cultural roots. In lack of the cultural knowledge that underpinned the cultural-psychological structure of a particular nation, one would find it hard to understand the diverse dimensions of a medical phenomenon. The disputes concerning somatization provide a typical case that we could recognize the paradox and limitation of modern medicine and find alternate accounts. Image thinking is the prototype of traditional Chinese thoughts. Differing form the western logic thinking, it is an anthropomorphic, analogous thinking paradigm that reveres the notion of Tian Ren He Yi, the self-evident harmonic corresponding relations between the structure, physiological functions, pathological changes of the human body as microcosm and the change of the nature environments and social world as a macrocosm. All existing elements in the world are supposed to be orderly interconnected via the force of Yin, Yang, and Five Elements. The disorder of natural and social forces is considered as the final cause of human disease and the ultimate source of all disasters and unhappiness. Human body is part of the interconnected world and thus is subject to disturbance from all possible natural and social forces. It is not only a biological body, but also reflects one’s thoughts, emotions, and other psychological aspects. Human diseases, therefore, cannot be distinguished as physical diseases or psychological diseases, since they are interchangeable and almost occur simultaneously. Traditional Chinese Medicine also employs image thinking to explain, diagnose and cure diseases. According to the classic TCM theory, internal organs are centers of all psychological and physiological functions and emotions are regarded as important etiological factors of mental and physical illness. However, once physiological functions are disturbed, the logical methods of treatment become physiological or pharmacological interventions, together with certain psychological interventions. Though psychological interventions mainly serve as supplementary treatments, it is clear that body and mind are always treated together in the categorization and treatment of diseases, which is a distinct feature of TCM. A typical TCM practitioner is thus a physiological doctor and a psychotherapist simultaneously. He or she is suppose to listen to a patient’s chief complaint carefully and examine the patient’s symptom with a holistic view by asking the patient’s living habits, diet, stress, sexual life, etc. A doctor is supposed to speculate the real factors underlying the apparent symptoms through looking, listening, asking, and touching, and the patient should be assigned with a customized treatment both pharmaceutically or psychologically. A practitioner that only detect and treat the bodily symptoms are usually referred as inferior doctors, while eminent doctors
本体与他者:当代中国社会民间信仰“非遗化”反思
Ontology and the Other: Reflection on “Intangible Cultural Heritabilization冶 of Folk Belief in Contemporary Chinese Society
 [PDF]

张祝平
- , 2017,
Abstract: 民间信仰与非物质文化遗产多有粘连,或直接孕育非物质文化遗产的生成,或为非物质文化遗产传承创新提供滋养的源泉。 21 世纪以来,非物质文化遗产保护在中国迅速全面铺开,为传统民间信仰的当代存续提供了正当性的理据,也拓展了民间信仰价值彰显的社会空间。 然而,在“文化求纯冶价值理念的支使下,非物质文化遗产保护往往成为“净化冶文化遗产的过程,以至于民间信仰由非物质文化遗产的“本体冶成为非物质文化遗产保护中的“他者冶。 坚持非物质文化遗产的本真性、整体性保护,必须正视民间信仰之于非物质文化遗产“活态性冶传承的意义,也要正确认识和把握民间信仰文化的流动性、自主性特征,以科学的历史观和文化观建构当代中国民间信仰文化生态系统。
Folk beliefs are mostly have adhesion to intangible cultural heritage, it could directly pregnant with intangible cultural heritage, or could be the source of nourishment for the inheritance and innovation of intangible cultural heritage. Since the new century, the protection of intangible cultural heritage in China has been spread out rapidly and comprehen-sively which provided justification for legitimacy of traditional folk beliefs’ viability in the contemporary society , the social space which demonstrated on folk beliefs’ value was also be expanded. However, under the support of the concept of “seek purity of culture”, intangible cultural heritage protection often become the process of “purifying” cultural heritage, so that folk belief, the “Ontology” of intangible cultural heritage turning into “ the Other” in the protection of intangible cultural heritage. In order to adhere to the authenticity and integrity of intangible cultural heritage protection, the “ active” inherit meaning of the folk belief to intangible cultural heritage must envisage, we must also have a correct understanding and grasp of mobility and autonomy characteristics in folk belief culture, and contemporary Chinese folk belief culture ecology system must be constructed with scientific view of history and culture.
Cultural Differences of Politeness in English and Chinese  [cached]
Lu Yin
Asian Social Science , 2009, DOI: 10.5539/ass.v5n6p154
Abstract: Politeness, as a universal phenomenon in society, is a reflection of specific cultural values, which can be observed in all languages and cultures. This thesis attempts to make a comparative study of politeness behavior between English and Chinese on the contrastive analyses on such linguistic behaviors as addressing, greeting, complimenting. Owing to different beliefs and values, and different cultural backgrounds, these cultural differences of politeness are of great importance in cross-cultural communication. Therefore, in language class, such differences, especially those concerning the basic aspects of daily life, should be introduced to students, and this can be done in different activities effectively and efficiently.
圖書館事業與交流/The Yongle Dadian: The Origin, Destruction, Dispersal and Reclamation of a Chinese Cultural Treasure/Lauren Christos  [cached]
Lauren Christos Lauren Christos
Journal of Library and Information Science , 2010,
Abstract: The history of the Yongle Dadian’s[1] creation, near total destruction, its wanton dispersal, its promising reprinting and possible digitization, is but one example of a fascinating cultural treasure worth studying. As this paper will show, even the partial recovery of an artifact brings to light the significant contribution of a culture, a time, and a people. The author will trace the course of the Yonele Dadian over 600 years. From the original compilation during the fif-teenth century Ming Dynasty to the burning and looting of the prestigious Hanlin Academy where it was held during the 1900 Siege of Peking. The function and rising importance of the Hanlin Academy as a cultural repository of Chinese scholarship will be discussed. In addition, relying on siege diaries and other primary source materials, the author will present what occurred on that fateful day of June 23, 1900 when the Hanlin Academy was reduced to ashes and its contents looted. Lastly, the author will conclude with the recent reclamation efforts of the Yongle Dadian and touch upon the role of libraries as repositories of intellectual heritage and cultural record. 永樂大典的編作起源幾近毀壞,肆意分散的歷史,以及翻印與數位化的可能性,使它成為值得研究的文化寶藏。誠如本文之呈現,即使是部分古籍的修復,也能對文化、時代以及民族作出重要貢獻。作者將追溯永樂大典六百多年的歷史,從十五世紀明朝時原典的編纂,到西元1900年間,北京被圍攻時,永樂大典的貯藏地「翰林書院」被焚燒以及劫掠。本文也將討論翰林書院作為貯藏中國學術成就的功用和重要性。此外,根據北京圍攻的紀錄和其他文獻,作者也將陳述西元1900年6月23日當天翰林書院被焚燒與劫掠的過程。結論中,將討論近來為收復永樂大典所做的努力,以及探討圖書館在貯藏人文遺產和古蹟的角色。 “It is (as difficult) as sieving the sand for gold, or scouting the sea for dia-monds.” Yongle Emperor Zhu Di (in preface to Yongle Dadian, 1408). 頁次:82-91
The Revival of Chinese Cultural Nationalism  [cached]
Yingjie Guo
PORTAL : Journal of Multidisciplinary International Studies , 2007,
Abstract: The debate on Chinse cultural nationalism, as on nationalism in general, is often polarised by a number of theoretical positions, value judgements, practical concerns and methodological choices. While there is no consensus that cultural nationalism has developed into a formidable force in China, few would deny that it has been on the rise since June 4, 1989, and that it is a cultural-political movement with no parallel in the People’s Republic, except perhaps for the period following May 4, 1919. Of central concern in this special issue of PORTAL Journal of Multidisciplinary International Studies are the manifestations of cultural nationalism, the causation of its resurgence in post-Tiananmen China, and the ways in which it is likely to impact on China’s future development.
Cultural Invasion and Cultural Protection: Should Chinese Celebrate Christmas  [cached]
Xiang Ye
Asian Social Science , 2009, DOI: 10.5539/ass.v6n1p157
Abstract: This article centers on the celebration of Christmas, the most important western festival, in the Chinese mainland to look at globalization in a cultural dimension. It also analyzes signs of cultural invasion from the west and provides approaches to cultural protection in China under the background of globalization.
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