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常熟发现文征明书《陈寰墓志铭》  [PDF]
周公太,金剑芬
东南文化 , 2000,
Abstract: ????常熟新发现的文征明书《陈寰墓志铭》墓志具有重要的史料价值、对于了解文征明晚年的书法亦提供了极其珍贵的实物材料。
从《人境庐诗草》到《静庵诗稿》?——对钱钟书《谈艺录》的“照着说”与“接着说”  [PDF]
夏中义
华东师范大学学报(哲学社会科学版) , 2014,
Abstract: 学术史意义上的“照着说”与“接着说”,是期待后学在领悟先哲在给定论域所达到的高度(峰值)之同时,不妨追问其相应的限度(边界)。这落到《谈艺录》对黄遵宪与王国维的诗学抑扬一案,也就呈示钱钟书的审美眼光暨文化视野,比梁启超更经得起证伪。就清末学界诗坛而言,能真正让西学义谛(而非西洋制度名物之皮毛)水乳交融于旧体诗的代表人物,委实惟有王国维,而不是梁所推崇的黄遵宪。文学史界若至今未能“照着说”出钱在1948年的这一卓识,未免有遗珠之憾。至于为何留日不到一年的王国维对西学义谛的细深体悟,远非出使欧美近廿年的黄遵宪所能及?这个本应由钱钟书提出且回答、却终究未提出与回答的关键问题,客观上是为后学对先哲的“接着说”腾出了空间。
以诠释学眼光重审《红楼梦》高鹗续书说
Re-examination of the Argument in the Continuation of A Dream of Red Mansions by Gao E from The Perspective of Hermeneutics
 [PDF]

王攸欣
- , 2015,
Abstract: 《红楼梦》后四十回乃高鹗续书说是新红学的主要论断之一,笼罩《红楼梦》研究近百年。历来虽有异见,但从以诠释学眼光对续书说进行系统审视者。本文从各个层面和维度论述高鹗续书说是在20世纪特定文化历史处境中,因为胡适等人诠释《红楼梦》时的特殊生存状态而提出来的,其观点不能成立。作者通过文本细读和理论思辨,梳理出前人较少关注的系列证据作了较充分的论述,并推测《红楼梦》后四十回主体可能为曹雪芹生前原稿被毁后的重写稿。
The argument that the successive forty chapters of A Dream of Red Mansions are completed by Gao E is one of the main conclusions in the late study of this novel, which highlights the study of A Dream of Red Mansions for nearly a hundred years. Although some scholars always dissent, no one has ever examined systematically this argument from the perspective of hermeneutics. All aspects and dimensions considered, this paper holds that as a result of the special living conditions of the interpreters like Hu Shi, the novel was put forward in the specific cultural and historical situation of the twentieth century. The argument is not valid. The author sorts out a series of evidence which are paid less attention by the predecessors and makes a more full exposition through intensive reading and theoretical speculation,and reckons that the main part of the successive forty chapters may be a rewriting edition of Cao Xueqin's manuscript after its destruction.
唐律中的类推不是“举重明轻”,而是“比附”——与中国法制史诸书及《中国刑法史》作者商榷  [PDF]
王侃
法学研究 , 1993,
Abstract: 从八十年代以来,全国各地公开出版了八、九部中国法制史,一些法学院系还自编了内部铅印的中国法制史教材,还有周密著《中国刑法史》。以上各书凡是讲到唐律名例篇中的“举重明轻”、“举轻明重”(以下为简便,只用其一)时,都一致认为是类推。诚然,就类推讲,不仅唐律,早在汉、晋、北魏、隋,后来的宋、明、清诸律都有,但说举重明轻是类推就很值得研究了。如果这是类推,那么唐律断狱篇中的“比附”,疏议中说的“故通比附”、“比附论罪”、“比附论刑”,《旧唐书·刑法志》中的“比附断事”等的比附又该是什么呢?明、清律就没有举重明轻,可在名例篇中却有“断罪无正条者,引律比附”,这个比附又是什么?我认为,唐律中的比附才最相当于现在的类推。举重明轻则是对律条的涵义、用语作论证、推理,属于对法律的逻辑解释。
报人、报业与香港社会变迁:《明报》《信报》和《苹果日报》的个案探讨  [PDF]
邓键一,程晓萱,苏钥机
国际新闻界 , 2014,
Abstract: 本文探讨报人、报业与社会变迁的关系,并以香港在近五十多年来兴起的三份主要报纸作为研究个案。查良镛在1959年创办《明报》,当时香港报业以政党报及小报为主,香港社会仍颇落后。林行止在1973年成立《信报》,正值香港经济起飞,社会重现视财经信息。黎智英在1995年创立《苹果日报》,打破了报业闷局,但其编采方针又惹来不少争议。此后,三份报纸的路向和发展各异,这均和香港社会不同时期的情况有关。
现代“会通”观与中国话语体系的建构——以钱钟书“打通”说为中心的考察
Modern Chinese Concept of Eclecticism and the Construction of Chinese Discourse System: A Study of Qian Zhong-shu's Eclecticism as the Center
 [PDF]

李清良,,
- , 2018,
Abstract: 近年来我国学者特别关注中国话语体系的建构问题,其实,中国现代学术在这方面已经积累了非常丰富的经验,值得我们高度重视和认真总结。比如深入考察钱钟书的“打通”说、吴宓的“会通”说、张申府的“解析的辩证唯物论”等现代“会通”论及其与中西人文传统的内在关联,便可发现,像“打通”“会通”这类传统话语在现代社会不仅没有消失,反倒获得了空前突显和扩展,并且与西方概念和话语实现了有效沟通与互释,已成功转化为既有中国特色又颇包容开放的现代学术话语。
In recent years, Chinese scholars have paid special attention to the construction of the modern Chinese discourse system. In fact, Chinese modern academic has accumulated a lot of experience in this area, which deserves our attention and a careful summary. For example, through an in-depth study of the eclecticism of Qian Zhong-shu, Wu Mi and Zhang Shen-fu and so on, and the inner connection with the traditional Chinese and western humanistic traditions, it can be found that the traditional discourse such as hui-tong(eclectic) not only has not disappeared in modern society, but also obtains unprecedented prominence and expansion, and has achieved effective communication and interpretation with Western concepts and discourse, and has been successfully translated into modern academic discourse with both Chinese characteristics and openness.
訊息來源可信度、情感認同與涉入程度對大學生採信消費性網路謠言之影響 The Influence of Source Credibility, User’s Affection and Involvement on College Student’s Belief toward Internet Rumors  [PDF]
Wen-Yi Hsu,Chaoyun Liang
Journal of Educational Media & Library Sciences , 2007,
Abstract: 本研究以訊息「來源可信度」、「情感認同」,與「涉入程度」作為變項,探討大學生在採信消費性網路謠言的影響程度。研究群希望藉此喚醒大學生對網路訊息的自覺,並將研究成果提供企業產品行銷及個人防堵謠言之參考。本研究結果發現:一、發訊者及訊息內容是否具專家權威性,將影響收訊者對消費性網路謠言的判斷;二、不同情感認同的收訊者在採信網路謠言的程度上,並沒太大差異;但在消費行為上卻稍有差異;三、涉入程度在來源可信度與情感認同兩方面,對於大學生採信消費性網路謠言均有正向影響。 The purpose of this study is to investigate the correlative causality of college students’ belief to consuming network rumors. “Source credibility,” “affection” and “involvement” are operated as the main variable effects on college students’ belief to these rumors. By using “involvement” as a moderator, this study analyzes its correlation with the other factors. This study is designed to awake college students’ attention to network messages, and to provide suggestions for the enterprises. The findings of this study include: 1. both source credibility and involvement have positive effects on the college students’ belief to consuming network rumors; 2. affection has part of effect on the college students’ belief to consuming network rumors, but with no causal relation; and 3. both source credibility and involvement have positive effects on the college students’ belief to consuming network rumors under different involvements.
普遍之爱与特殊之爱的统一如何可能?——以宋明儒者仁义说为中心的考察  [PDF]
陈乔见
华东师范大学学报(哲学社会科学版) , 2012,
Abstract: 孔孟儒家倡导一套以仁义为核心、仁义互补的伦理学说,仁以普遍之爱为其实质内涵,义既指向仁,又是对仁的节制。义的原则体现为在普遍之爱中又有差等之爱。宋明儒者继承和发挥了孔孟的仁义学说,并通过“万物一体”说和“理一分殊”说为仁(普遍之爱)义(差等之爱)的合理性提供了本体论的证明。在普遍与特殊之间保持一定张力的儒家伦理,也较为符合生活世界的原型。
《骨董十三说》作者献疑及其设计思想  [PDF]
李丛芹
安徽师范大学学报(人文社会科学版) , 2013,
Abstract: 《骨董十三说》最早由杨文斌在光绪23年从董其昌书帖中录出刊行,杨氏没有将董氏直接标为作者,并将疑虑写进跋中,但此后出版者均直接将董氏标为该书的作者,学者引用也很少怀疑。而现有资料证明,董其昌只是《骨董十三说》书帖的书写者,不是该书的著作者。该书不独言骨董品鉴、骨董文化、骨董哲学,亦阐发设计思想,强调物品的适用功能,关注物与物关系和大设计,重视主体对待物的态度和造物合于自然。
书次号新论  [PDF]
吴昌合
图书情报工作 , 2000,
Abstract: ?论述书次号的作用、编制书次号的要求、著者号与种次号的优劣、《通用汉语著者号码表》的实用价值、书次号标准化等问题,并就如何发挥两种书次号的作用提出新见解。
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