我国历代的国家通用语言文字,在不同的时期有不同的称谓,但实质上就是汉语和汉字.语言文字最基本的功能是交流,还有文化的功能.在中国历史上,汉语、汉字长期作为国家通用语言文字,发挥着十分重要的交流、记录、传承、教化的功用,累积了文化认同,增强了国家意识.国家通用语言文字的推广,对促进中华民族多元一体的形成起到了非凡的作用.同时,中华民族多元一体的形成过程,也是国家通用语言文字推广与普及的过程.二者相互作用.
《便民图纂》所收录的农事竹枝词,是竹枝词在创作题材上新的突破.邝璠将楼璹晦涩难懂的五言题诗改编为通俗晓畅的农事竹枝词,不但为吴地农民开展耕桑活动提供了阅读指南,还渗透着吴地特有的民俗风情,发挥了劝化人伦、维护社会秩序的引导作用,是极具历史价值的文化遗产.本文以万历本《便民图纂》所收录的农事竹枝词为研究对象,从其中关涉的口语方言、劳作方式、风俗习惯、教化人伦四个维度,分析吴地桑耕文化与风土景观.
创业教育自2015年以来成为我国高校人才培养改革的重要突破,但其对创业的专业属性、创业教育开展的模式有许多模糊的理解,创业教育开展的模式也有许多不同探索.本文基于创业生态系统建设的理论研究,系统研究高校创业教育的建设途径,提出创业教育微生态的概念.创业教育对于高等教育而言,无疑是有创新意义的改革.创业教育既非传统学科建设,也非高校非常重视的通识(博雅)教育.在深化创新创业教育改革中,系统构建创业教育的体系是将创新创业教育融入人才培养全过程的重要基础.
在清代北部边疆丝路贸易多语种史料文献中,日文的档案资料占有一定的份额,"北路贸易"方面,日本的研究成果也具有较大的影响.本文从日文史料文献和日本研究成果入手,系统梳理日本的"北路贸易"研究成果并进行了评述.
1912年11月3日,沙俄不顾中国政府不承认外蒙古"独立"的严正声明,勾结部分外蒙古封建王公签订了《俄蒙协约》.《俄蒙协约》签订的消息一经传出,中国社会舆论大哗,国人一致认定《俄蒙协约》的签订,实为沙俄图谋外蒙古野心的暴露,痛斥以哲布尊丹巴为首的部分外蒙古王公勾结沙俄私签协约的卖国行为,表示坚决不承认协约内容.同时社会舆论将矛头对准民国北京政府,认为北京政府应该对此次严重的外交事件负主要责任.为化解边疆危机,社会各界提出了诸多解决方案,包括武力征伐库伦、和平谈判、向海牙和平会议提起公断等,但是袁世凯主政的北京政府瞻前顾后、犹豫不决,致使中国政府失去了解决外蒙古问题的最佳时机.
中国城市更新的背景、起点与西方不同,1949年之后的城市更新,随着城市化进程历经四个阶段.综合来看,我国城市更新的迷思主要为:多元利益博弈中的价值优位、兼顾历史与现实的权益确定、单向度同质化中的特色彰显.新时期我国城市更新走向将是秉持有机更新理论、共生理论的小尺度、渐进式更新,中国式现代化的城市更新须协调好经济利益、社会利益、环境利益的关系,物质更新是城市更新的基础载体,福利改善是城市更新的核心目标,经济提质是城市更新的内生动力,绿色人文是城市更新的内在机理.
拍卖租赁房屋的,应当采"同价法",承租人无需与最高出价者竞争,直接与出租人订立租赁房屋买卖合同.当房屋整体出卖时,租赁部分房屋的承租人既不能对自己租赁的那部分房屋行使优先购买权,也不能对房屋整体行使优先购买权.当数人按份共有的租赁房屋出卖时,少数派按份共有人的优先购买权和承租人的优先购买权发生竞合;基于经济效率的考虑,共有人的优先购买权优先于承租人的优先购买权.
在司法实践中,审判机关依据《立法法》第119条(原第104条)、法规范冲突适用规则和自我限权的司法解释认定,司法解释在现行法律体系之下的效力位阶仅次于法律.但是,司法解释的效力位阶既缺乏基本法依据,又不能准用《立法法》的规定,最高司法机关更无权宣称司法解释具有法律效力,立法机关却一直未加以纠正.经由分析《立法法》第119条的立法原意、司法解释的裁判规范效力和现有理论基础研究的局限性可知,通过立法途径解决司法解释效力位阶的条件尚未成就.在个案审理中,法官基于不得拒绝裁判的要求有确定司法解释效力位阶的现实必要性,但是裁判对象只限于具体司法解释的具体条文,所做裁判的拘束力也仅及于个案.司法解释效力位阶的个案确定并非全然属于可随意自由裁量的范围,审判机关应严守司法品性,一方面,需严格尊重各位阶立法文本的制度化效力,另一方面,需在现行法的内在体系拘束和驱动之下既审慎又积极地作出判断.
当代绘画的发展具有国际化与多元性的特点,媒介与材料的研究和使用及绘画技术革新更是不断变化和发展.在《水彩画综合技法》这门课程的教学实践和改革中,旨在突出以新时期学生发展为中心,整合和拓宽当代绘画在学院体系内的新架构,对照最新版美术学专业本科生培养方案,从教学目标、内容、方法和评价等方面进行整改,以适应上述局面的教学创新与突破.最终在理论和实践的共同作用下,促进教学科研创作一体化,推动学院教学体系的高质量发展,并且在思政领域完成对学生爱国主义价值观的再塑造.
吴颖丽是新时期达斡尔族女性诗歌史上颇具影响力的诗人.她以草原地理空间、民族历史文化、个体经验与记忆为路径的诗艺实践,向中华民族共有精神家园输送了宝贵的草原与达斡尔民族文化元素,拓宽了包括达斡尔族女性诗歌在内的民族文学的表义空间,体现了颇为鲜明的中华民族共同体意识,实证了诗歌是助力于筑构共有精神家园的文化力量.
元代文献中留存有大量的有关王维《辋川图》的专论、序跋、题记和题画诗等,广泛讨论了该图的艺术价值及其所蕴含的文人品节、"高人"风范、佛禅思想、雅趣清致、语图关系等.元人称述《辋川图》几为穷高树表之作,对其笔法技巧、布局结构乃至气度神韵的总结和讨论在深度和广度上都远甚于唐宋,可证该图画史地位和经典意义的真正确立不在唐宋,而在元代;从诗画一体、语图互融角度评述《辋川图》,亦始盛于元代.而基于德艺关系的《辋川图》论争、对《辋川图》情趣意绪的多重解读等,又与风行于有元一代的复古思潮、文人画观念的流行、易代之际对文人品节的高度敏感和特别关注等因素有关,具有鲜明的时代印迹和深刻的人文意义.
《启札云锦》是宋元时期民间社会交际应用的启札类通俗类书.该书戊集涵盖"事实""笺表""诗词"等3种形式,在《启札云锦》中具有一定代表性.该书仅有元刻孤本,他校与理校成为整理的有效途径.以探究史源文献出处为重点,通过文献征引方式的不同情况,根据整理对象的实际情况,具体地运用史源文献,有助于尊重原书文本原貌,提高校勘的准确率.
新秧歌是抗战时期延安大众化文艺运动中最具特色的艺术形式,它的出现不仅是时代的需要,更是现代多重话语和多种传播方式共同作用的结果.以《解放日报》为代表的现代报刊充当了最主要的大众传播媒介,通过理论探讨和创作、演出实践,甚至参与这一运动本身,对新秧歌的主题、内容、形式进行规范,对新秧歌的文体形式及风格的形成起到了不容忽视的作用,从而影响了运动的走向,建立了新秧歌的审美规范,使得新秧歌运动完全按照党中央的意图,达到了宣传民众、团结民众、鼓舞民众的作用.现代传媒不仅对新秧歌具有抚育之功,还有型塑之效.
The early Northern Wei Dynasty, Tuobagui started his conquer of grassland from Kumo Stream in Ruoluo Water in the beginning of Dengguo period（386）, which is today’s Xilamulun River in the upper reaches of the West Liaohe River. Dali Lake, northwest of the Xilamulun River, was called Luhun Sea during the Dengguo period. Yixin Mountain, more than a hundred miles northwest of Luhun Sea, should be today’s Pingding Mountain in Xilingol League. Yixin Mountain is the symbol of entering Xilingol Grassland being the richest place in the southern Desert at that time, where several grassland tribes co-existed. In the sixth year of Dengguo period（391）, Tuoba defeated Rouran Khaganate’s “Nanchuang Mountain”, which might be the Chinese name for Yixin Mountain.
While the urban-rural relation in China has witnessed a great change in the new era, the urban-rural cultural and ethical advancement on the road of integrated development is relatively lagging behind. Promoting the integrated development of urban-rural cultural and ethical advancement is not only the inevitable requirement of constructing Chinese path to modernization, but also of improving the integrated urban-rural development and the overall quality of farmers. The author expounds the internal logic between the civilization practice center in the new era and the construction of urban-rural cultural and ethical advancement from aspects of platform, approach and organization support, and then discusses the realization path of promoting the integrated development of urban-rural cultural and ethical advancement from aspects of ideological field, team construction and educational guidance.
Adapting Marxism to the Chinese context has its profound cultural foundation and significant cultural advantage. On the one hand, the cultural foundation and advantage show the close connection and high compatibility between Marxism and China’s fine traditional culture to some extent. On the other hand, it also reveals the underlying historical reason, overwhelming cultural code of “successful” Marxism in China as well as the vibrant cultural essence of socialism with Chinese characteristics. Giving full play to the cultural advantage of adapting Marxism to the Chinese context and promoting theoretical pioneering innovation are significant for developing the course of Chinese path to modernization and creating a new form of human advancement in the new era.
Zhang Zai’s view on knowledge is an important part of his temperament thought. His view on knowledge includes knowledge of experience, knowledge of virtue and knowledge of sacredness. Knowledge of virtue has priority to knowledge of experience while knowledge of experience has enlightenment to knowledge of virtue. knowledge of virtue refers to moral level while knowledge of sacredness is beyond moral. Zhang Zai combined the epistemology with “effort” theory and systematically constructed the Confucian theory of knowledge, and provided a way for Confucists to “learn to be sage” from the perspective of “knowledge making noble character”. Zhang Zai criticized Buddhism for abandoning the knowledge of experience neglecting wisdom and character. He also proposed that Confucianism is a “unity of sacredness and wisdom” and “whole of nature and man”. Zhang Zai provided support for Confucianism to compete with Buddhism from the perspective of knowledge.
Legal rhetoric, though guided by logic and decided by internal order of law, is indeed aesthetic beyond logic and characterized by contextualism dealing with the relationship between universality and particularity in a specific situation, which entails practical wisdom. Legal rhetoric based on practical wisdom is featured with inherent regulation of experience encouraging being good and dialectical in accordance with the practical nature of law. Therefore, the construction of Chinese legal rhetoric needs exploring the profound wisdom form and traditional rhetoric resources to promote the practical development of modern Chinese legal rhetoric.
Chahar Dutong is an important institution of Qing Dynasty ruling Chahar region, which had a total of 66 officials, mainly the Manch and Mongolian of Eight Banners, serving for 69 terms of office. They were appointed to the office mainly by inheritance as well as by reward and imperial examination. They had rich official experiences such as presiding over or participating in the central and local military and political affairs, and some of them served in Chahar in their early years. After finishing their tenurein Chahar Dutong, most of them were promoted or transferred mainly to Beijing or other frontiers, which reflects the mobility of garrison officials. There were also situations of their leaving office due to illness, punishment or even death, reflecting the difficulty in holding position. To a certain extent, the group characteristics of Chahar Dutong show the political ecology and ruling policy of Qing Dynasty in Chahar region and even in the whole frontier.
In terms of content, Yi ethnic myths in Yunnan as an important component of Chinese mythology system are the realistic reflection of ancient nature and social life, which have implications for such as literary aesthetic, social history and philosophical thought. In terms of structure, the complex relationships among gods, Bimo and people constitute the multiple layers of the myths. In terms of narrative purpose, the myths are rooted in animism and ancestor worship, which maintains the normal social order and regulates human morality. With the creative transformation and innovative development of China’s fine traditional culture nowadays, the literary, cultural and social values of Yi ethnic myths in Yunnan have become increasingly prominent, which helps to strengthen the sense of community for the Chinese nation.
