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浅议文化品位与心灵境界 总被引：1，自引：0，他引：1
人自身和人所面对的世界都在不断地向人生成.这种生成的总和称之为文化.世界的人化过程和人的人化过程就是文化的过程.文化作为名词是一种价值、一种意义;作为动词是一种开发、一种塑造.人既是这种价值和意义的赋予者,又是被这种价值和意义所开发、所塑造的对象.人在向人生成的过程中,亦即在文化的过程中,有着十分丰富的展开,这种展开构成不同的心灵境界.在人的心灵的诸多境界中,最有意味的境界是艺术境界.这种艺术境界实际上是审美文化境界. 相似文献
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张红 《广西师范大学学报(哲学社会科学版)》2005,41(3):140-143
在进入工业化阶段前,印度的原工业化已达到较高水平,这在棉纺织业领域表现得尤为突出.但殖民化阻断了印度原工业化的进程,同时印度传统的种姓制度对原工业化也有巨大的压制作用. 相似文献
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Melissa Rae Goodnight 《Compare》2017,47(5):665-683
This article examines ethical and philosophical considerations in theory translation, i.e. translating a theoretical framework from its original place to another national context. Critical race theory (CRT) was developed in the United States through significant struggle in order to analyze everyday racism. Marginalized groups have historically shared postcolonial critiques, conceptualizations of social justice, and methods for mass resistance across national borders. Through an analysis of the literature on CRT and contemporary India, this article explores whether CRT’s principles and methodology can be employed to research discrimination within India’s school system. Can CRT be sensitive to the differences in context and still retain its philosophical center? This analysis reveals that CRT may be particularly helpful in highlighting the educational discrimination experienced by Dalits via use of CRT’s social construction thesis to conceptualize caste and intersectionality to understand caste’s relationship to gender and class. 相似文献
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通过关于人种分类、“种姓”历史的论述,章太炎表达出他立足于中国传统文化资源的“种姓”立国思想。其核心诉求是以主体民族掌握国家政权,族民对族国的情感构成其合理性基础。“种姓”立国思想之产生,乃基于章太炎对国家前途及传统文化的历史使命感。这一思路在近代史上的文化民族主义中具有典型性。 相似文献
5.
李怡净 《安顺师范高等专科学校学报》2005,7(3):29-31
种姓制度是印度社会的特征之一.它实行职业世袭制和内婚制度,它的存在,严重阻碍了印度社会的发展,是印度进步和强盛道路上的障碍. 相似文献
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印度教和种姓制度是古印度文明的两个典型特征．古印度体育的发展深受其影响．一方面它们派生和促进了印度民族特色体育的发展．另一方面它们又限制和阻碍了体育的健康发展．使体育走向偏狭和畸形。 相似文献
7.
李敏 《昭通师范高等专科学校学报》2006,28(2):12-17
锡克教教义以反对种姓制度而在印度的众多宗教流派中独树一帜,但基于种姓差别而存在的隔阂、歧视等现象在锡克社会历史的发展中并没有消除,相反对锡克社会的政治经济产生了深远的影响. 相似文献
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9.
Termite colonies from mid-Cretaceous Myanmar demonstrate their early eusocial lifestyle in damp wood
Insect eusociality is characterized by cooperative brood care, reproductive division of labour and multiple generations of adults within a colony. The morphological specializations of the different termite castes from Burmese amber were recently reported, indicating the termites possessed advanced sociality in the mid-Cretaceous. Unfortunately, all the reported Cretaceous termites are individually preserved, which does not cover the behaviours of the cooperative brood care and multiple generations of adults in the nests of the Cretaceous termites. Herein, we report three eusocial aggregations from colonies of the oldest known Stolotermitidae, Cosmotermesgen. nov., in 100 Ma mid-Cretaceous Burmese amber. One large aggregation, comprising 8 soldiers, 56 workers/pseudergates and 25 immatures of different instars, additionally presents the behaviours of cooperative brood care and overlapping generations. Furthermore, taphonomic evidence indicates Cosmotermes most probably dwelled in damp/rotting wood, which provides a broader horizon of the early societies and ecology of the eusocial Cosmotermes. 相似文献
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This article explores the combination of education and affirmative action in challenging historic inequalities faced by adivasis, or indigenous peoples, living in a remote region of Eastern India. We show how the combined effects of education and affirmative action can act as a ‘contradictory resource’. On the one hand, policies of affirmative action are enabling young educated adivasis – the children of subsistence farmers and manual labourers – to benefit from the creation of new, rural state jobs. We show how without affirmative action, such jobs may well have been monopolised by a local elite of higher castes. On the other hand, we argue several conservative processes have accompanied these changes. First, the reserved jobs secured by adivasis are relatively badly paid and insecure. Second, these jobs have not enabled relative progress for adivasis vis-à-vis traditional elites who are moving out of rural areas and diversifying their livelihoods. Third, young educated adivasis have begun to emulate the norms, values and ways of life of the local elite. This ‘culture of emulation’ is fostering new inequalities between educated adivasis and their poorer kin, who face increasing proletarianisation. The contradictory resource, we argue, concerns not only inequalities in accessing certain jobs, but also the creation of new forms of differentiation among historically marginalised people. We conclude by setting these findings within the wider complex relations emerging between caste, ethnicity and class in contemporary India. 相似文献