Culture and Commerce

The cost aspects of supplying cultural goods and services have raised many basic questions concerning the economic activity of cultural institutions. There is more or less a consensus that the same criteria that apply to the cost aspects of any business also apply to cultural institutions. The nature of the products supplied and the stress on revenues earned are different. A key question to be asked by each society is how to balance the product mix offered by its cultural institutions taking into consideration both the societal valuation of the public goods provided and the earning potential of the institution. This essay examines some of the questions that occur at this intersection of culture and commerce.     

现代法律文化建设与传统伦理文化

社会秩序存在于主体行为的约束之中,主体行为的约束一靠道德教化,二靠法律制约,前者是人们根据社会普遍伦理与道德规范来行为,自觉自愿地不去违背或触犯这些规范,属于"自律",后者是通过法律的制裁和权威来约束人们的行为,属于"他律"①.任何社会秩序的建立和维持都必然是"自律"与"他律"相结合的结果.     

话说吴越文化

吴越文化是春秋时期最早开发的吴国和越国统治期间所形成,又为后世所传承发展起来的一种区域文化。 吴越文化的渊源可以追溯到旧石器文化时期。而河姆渡文化遗址、良渚文化遗址的发现、发掘,为研究吴越文化的起源提供了重要史料。     

义乌文博会引人注目

4月28日至5月2日,'2008中国义乌文化产品交易博览会在义乌梅湖国际会展中心举行.本次文博会以"文化交流、创新发展"为办展主题.最为引人注目的是,在本届文博会上还专设了国际展区,吸引意大利、阿根廷、德国、巴西、埃及、南非、日本、韩国等28个国家的参展商参展,这些国家带来了各自独特的旅游文化、教育文化及风土人情.……     

吴越文明衍生海派文化

长三角地区是我国东南沿海的经济发达地区,是中国最具活力和竞争力的经济区域之一。在这块热土上形成、发展的海派文化源自何处?长三角地区持续发展的文化支撑力又在哪里?带着这些问题,我们走访了杭州师范大学教授、长期主攻史学与CIS理论的邹身城先生。     

Culture,economics and sustainability

In this paper it is argued that systems analysis can provide a means of bringing economic and cultural systems together in a unified framework. It is then proposed that a link between economics and culture can be established through the concept of culturally sustainable development, definable in terms of a set of criteria relating to advancement of material and nonmaterial wellbeing, inter-and intra-generational equity, and recognition of interdependence. The paper suggests that conceptualising the interaction between the cultural and economic systems in these terms might provide a workable model for policy analysis.     

Landscapes,Heritage and Culture

Landscapes, Heritage and Culture interact in accordance with two directions: the Heritage Landscapes and the Landscape's Cultures. This paper introduces a model of the complex system of such interactions occurring along these two directions and within two co-evolving frameworks:

• -the “knowledge framework” corresponding to the space-time associated to the requirements, creation and utilisation of the cultural objects under consideration;
• -the “valorization framework” corresponding to the space-time associated to the monitoring, conservation and fruition of the cultural objects as emerging from the knowledge framework.

Main methodologies concerning the management of the interactions systems of Landscapes, Heritage and Culture are also proposed.     

留连徜徉华宝斋

浙江富阳的人文山水,那是一轴品味不尽的长卷。然而令我最为向往的一处,便是华宝斋。一说华宝斋,就像面对富春江,满心窝里漾出的都是钟爱的涟漪,还情不自禁地想起北京的荣宝斋。笔墨行中人恐怕没有不对荣宝斋肃然起敬的。初闻华宝斋之时,未识“真面目”的我也不免将信将疑:富阳     

自然人文之美——植根浙江的理由

中国文化的灿烂,让人目眩神迷,品味时惊喜连连;中国文化的博大精深,让人望而生畏,近而生敬,了解后便知＂德先生＂和＂赛先生＂早为中国的＂老先生＂——＂民为贵,社稷次之,君为轻＂的思想传承已久,发明创造之事历历可见;中国文化的开放性和包容性,让每一位旅居中国的外国友人都备感温馨,如梦故里。     

张书旂：大洋两岸的文化使者

张书旂是一位艺术的革新者,其卓越却短暂的艺术事业横跨中国和美国。他成就了一种独特的艺术风格,以西方绘画的元素重新激发了传统中国画笔法和美学的生命力。在上个世纪50年代,他作为一名从中国来到美国的传达艺术与友好的大使,通过自己的艺术将中国文化之美丽与优雅充分地展现出来,完成了艺术和外交的双重使命。     

守护民俗的文化记忆——首届中国（浙江）非物质文化遗产博览会侧记

日前,联合国教科文组织新认定76个项目入选《人类非物质文化遗产代表作名录》,其中22个是中国项目,它们是：中国蚕桑丝织技艺、福建南音、南京云锦、安徽宣纸、贵州侗族大歌、广东粤剧、《格萨尔》史诗、浙江龙泉青瓷、青海热贡艺求、藏戏、新疆《玛纳斯》、蒙古族呼麦、甘肃花儿、西安鼓乐、朝鲜族农乐舞、书法、篆刻、剪纸、雕版印刷、传统木结构营造技艺、端午节、妈祖信俗。此前,我国非物质文化遗产已有4项进入了联合国保护名录。它们是：昆曲、古琴艺术、新疆维吾尔族的木卡姆艺求和蒙古族长调民歌。     

Distributive Justice With and Without Culture

Academic treatments of distributive justice normally adopt a static approach centred on resource allocation among a set of individual agents. The resulting models, expressed in mathematical language, make no allowance for culture, as they never engage with the society's way of life or the moulding of individuals within society. This paper compares the static approach to distributive justice with a cultural one, arguing that a case for redistribution should rest upon its cultural effects in assisting well-being and social cohesion. Unless we recognise culture, we can have little understanding of why inequalities matter, where they come from, and how they might be reduced. Redistribution may be motivated by universal value judgements taken from external sources, but it also entails internal cultural changes that refashion social relations through cumulative causation. In practical terms, it has to penetrate beyond reallocating resource endowments to bring revised attitudes in a society less tolerant of unequal outcomes. Egalitarian reforms will flourish only if they generate and reflect an egalitarian culture.     

清代文化与朝鲜实学

本文从中朝两国文化交流角度,论证了清代文化是建构朝鲜实学的重要思想渊源之一.朝鲜实学的各派代表人物根据朝鲜社会由虚转实的实际需要,从四方面吸取了清代文化中大量的思想资源一是坚持顾炎武、魏源等人的经世实学思想;二是学习清代的"利用厚生之学";三是高扬清代考据实学;四是继承清代学者的气实体论思想.     

中国传统的文化与科技--兼评《儒家文化与中国古代科技》

近年来 ,学术界不断讨论中国传统科技问题。主要论题有 :中国古代有没有科学 ?为什么近代科学没有产生在中国 ?中国传统文化主要是儒家文化对科学有什么样的影响 ?是阻碍还是促进 ?关于这些问题 ,在讨论“李约瑟难题”时 ,则有较多的涉及。李约瑟在深入研究中国的科学技术史中发现中国古代科技相当发达 ,特别是在十五世纪以前 ,中国科技遥遥领先 ,是西方所望尘莫及的。但是在十五世纪以后 ,世界近代科学没有产生于中国 ,却产生于西方 ,觉得不好理解 ,成为他的难题。因此称为“李约瑟难题”。这个难题成为诸多科学史界以及文化界人士关注的问…     

科技创新与创新文化

科学的本质在于探索客观世界的结构、相互作用和运动变化的规律,在于发现新的现象、新的物种,创建新的理论和学说;技术的本质在于创造新的工具、工艺与方法,用以改造客观世界,实现人类自身确定的目标。 科学技术是人类创造性劳动的结晶,它改变了整个世界,也改变着人类自身和人类社会的文明进程。     

道德文化的生成与异化--中国传统道德文化反思四题

本文认为,中国道德文化传统实际上同时是一种道德异化传统.在中国道德文化一些关键性思想意识的生成机制中,就原生性地含有异化的成分"殷鉴"意识所表征的道德专利和垄断"革命";"有德"与"有位"依存论所折射出的道德文化主体不能独立自主,以及最终演化为边缘化传统;诸子百家对人心险恶的历史警惕,以及道家文化对伪劣道德的激烈批判,却被精神的逍遥之游所消解;在道德修养的范式设计上,道家的"两行"诡论与儒家的危苦磨难,表现出反塑造和过度塑造的倾向;凡此,都需要我们以反思的态度重新辨识清理.     

承载祈福信息一种活的文物神秘美丽的畲族头饰

探寻神秘的畲族,将被丰富的民族历史文化所折服.如果说畲族是一部丰富多彩的史书,那象征凤凰图腾美丽的畲族头饰就是其经典的篇章,记载着畲族渊远流长的民俗文化.……     

和美乡风拂德清

人有德行,如水至清。古往今来,德清堪称民风淳朴、尚德重义之地。如今,遍布全县乡村的一座座和美乡风馆星罗棋布,形形色色的村落文化得以巧妙呈现。它既是乡村人文地理和现代社会文明的交汇点,又是富有泥土气息的村史民俗馆和当代乡贤祠。同时,也是村民百姓实现自我教育、培育文化自觉的理想场所。     

The Competition between High Culture and Popular Culture as Seen in the New York Times

The Sunday “Arts and Leisure” section of the New York Times for selected years is examined to gauge competition between “high” culture and “popular” culture. From 1962 through 1988 high culture consistently outranked popular culture in percentage of articles, but after 1988 popular culture gained steadily, and by 1993 accounted for 49 percent of articles as compared with only 39 percent for high culture. Most of the gain was accounted for by coverage of motion pictures. For two out of four sub-categories a significant correlation was found between editorial content and advertising, so that one cannot reject the hypothesis that advertising affects editorial coverage. This revised version was published online in August 2006 with corrections to the Cover Date.