论元明清戏曲中的贾岛形象

《招凉亭贾岛破风诗》、《鸾鎞记》、《贾浪仙除日祭诗文》和《贾岛祭诗》等元明清杂剧或传奇,是写贾岛事迹的＂贾岛戏＂,它们塑造了包括虔诚痴迷的＂诗仆＂、才华横溢的诗人和科场不公的受害者等多个侧面的贾岛形象。几部剧作中人物塑造的成功依赖于其在合理处理材料、角色间对比的运用和当行本色的戏剧语言等方面的成就。从贾岛形象的形成,可以看出贾岛自身、剧作者和观众对戏剧创作的影响力。     

试论白族密宗阿吒力教在保山香童戏中的遗迹

保山香童戏,从功用、庙坛组织的形式和神祇的崇奉内容看,都与白族佛教密宗阿吒力有相似、相通的关系,且史实证明,唐至元代,保山占支配地位的主体民族是白族,占支配地位的宗教是白族佛教密宗阿吒力教,因此,我们有证据说,白族佛教密宗阿吒力教对保山香童戏有着较为深刻的影响。     

Acculturation preferences and perceived (dis)loyalty of Muslims in the U.K.: Two vignette-based experimental studies

Muslims in the U.K. who maintain their religious culture are often viewed as a suspect community. This pre-registered experimental research examined the mediating role of perceived (dis)loyalty as underlying process and the moderating role of acculturation expectations. A total of 334 non-Muslim White British participants in Study 1 and 810 in Study 2 were asked to indicate their acculturation expectations towards Muslims. They were then randomly assigned to read a text that described Muslims in a fictional town as either (a) maintaining their religious culture or (b) adopting the mainstream British culture, or they read (c) a neutral control text. As expected, in Study 1, when Muslims were presented as maintaining their religious culture, trust decreased compared to the control group. Conversely, when described as adopting the mainstream culture, trust increased while support for surveillance of Muslims decreased. Both effects were mediated by the perception of Muslims being disloyal or loyal to the U.K in both studies, respectively. Perceived loyalty to their religious group did not significantly mediate any effect. We replicated these findings in Study 2. Moreover, we showed that describing Muslims as maintaining their religious culture decreased trust and increased support for surveillance especially among participants who expected Muslims to give up their religious culture. Moderated mediation analysis showed that these effects were partly mediated by perceived loyalty to the U.K. We discuss the societal implications of the findings for policymakers and Muslim leaders along with recommendations for future research.     

元极图中蕴含的道德内涵及特征

道和德是传统评论经的范畴,元极学揭示出它们的物质基础,三元是道在运动中所表现出的运动形态,道和无极是元有的两个方面,道的属性是运动,德是三元极化至和的产物,可分为阳德与阴德。道德是一个不可分割的整体,德在运化中展出现的特征是：物质性,遗传性,全息性,层次性和亲和性。     

中国武术“道·术”关系的身体哲学考释

中国武术中"道"与"术"是把握"存在"问题的主要方式,它们由作为现象表达场所的身体而形成了一种"即体即用"的现象关系,这种关系是"内在超越"特征在中国武术中的身体表达。它具体表现为：由"如何作"的身体之"术"可以进阶规律之"道";由"形而下"的身体之"术"可以默识形上之"道";由"工夫论"的身体之"术"可以通达本体之"道";由"有为之技"的身体之"术"可以升华自然无为之"道"等4个维度,体现出了中国武术"由术显道""以术进道"的生成论关系以及"道体术用""以道统术"的本体论关系。这一结论的得出,使得中国武术的"道术"关系彻底地走出了神秘主义以及非理性主义的误区,最终以一种持之有故的形式而得以真正澄明与豁显。     

本然与超然--论传统武术技击的诡道与圣道(二)

事实解说与理论推理相结合，分析了传统武术技击的指导思想从单一的诡道到圣道加盟的逻辑过程，阐释了诡道与圣道的真实内涵，并对人格与功夫、圣道的统制与诡道的僭越、道德与规则等问题，进行了深刻的反思。就历史信念而言，诡道乃是传统武术技击的工具理性，是本然的；而圣道则是传统武术技击的价值理性，是超然的。没有圣道的加盟，作为工具理性的诡道将必然上升为传统武术技击的价值理性。应该谨防诡道对圣道的僭越造成理性定位的错失或使价值理性成为工具理性的附庸。确保圣道对诡道的永久统制，同时又必须严格界分道德与规则的实践领域。     

论白居易《百道判》的思想价值

“判”是唐代科考中的一种特殊文体,凡欲入仕为官或继续为官者,必然要与“判”发生关系。《百道判》虽是白居易参加“书判拔萃”试前的虚拟性习笔,但其中所反映、思考的问题,诸如家庭婚姻、科举教育、丧葬礼仪、为政之道、军界生活、品行操守、触律犯禁等,不仅具有较高的文学价值和较大的学术价值,且是透视白氏早期思想的重要文献。     

论武术散手道美学特征的基本内涵及要素

文章运用文献资料等方法对武术散手道美学特征进行了深入研究,研究认为:通过了解武术散手道美学特征,有利于加快武术散手道的普及与推广;为民族传统体育项目的国际化发展提供参考,推动我国传统体育进入奥运赛场的进程。     

孟郊与贾岛:寒士诗人两种迥然不同的范式--试论闻一多的中唐诗坛研究及其学术意义

闻一多在对中唐诗坛背景进行多方考察之后,将文学史上历来并称的"郊寒岛瘦"划归两个集团,从他们对现实的不同态度,指出孟郊诗歌的特点在于"写实"和"敢骂",肯定其批判现实主义的精神;贾岛诗歌则多写"人生的半面",以逃避现实来获得心灵的休憩,并成为唐以后各时代之末世的共同倾向.这种辨析体现出闻一多一贯特有的历史文化综合研究的宏见卓识,具有现代学术研究意义.     

论老子的"有无相生"

<老子>一书文约意丰,晦涩难解.从道之有无与器之有无两个层面对老子"有无相生"的现念作出分析.指出应该从时间与空间、道与器的双重角度来理解老子这一思想,或许可以更切近老子玄奥的精神世界.