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Book(print)#22013
The making of Korean Christianity: Protestant encounters with Korean religions, 1876 - 1915
In: Studies in world Christianity
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Article(electronic)#4June 2013
Bibó and fear a Hungarian concept of political theory between two culture-historically noted intellectual achievements: I. rész A félelem problémája a politikum és a vallás gyökereinélPart I the problem of fear at the roots of polity and religion
In: Társadalomkutatás, Volume 31, Issue 2, p. 125-139
ISSN: 1588-2918
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Book(print)#82012
信仰力
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Chinese migrations: the movement of people, goods, and ideas over four millennia
In: Critical issues in world and international history
Prehistory to Unification -- The Qin/Han era -- The Tang dynasty -- The Song dynasty -- The Yuan dynasty -- The Ming dynasty -- The high Qing dynasty -- The late Qing dynasty -- The first decades of the Republic -- The war years -- The early PRC, 1949-1965 -- The Cultural Revolution, 1966-1976 -- The PRC reform era, 1978 to the present -- Global China -- Special categories of migrant
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World Affairs Online
Open Access#122013
雍城時期秦文化的發展與演變. ; Study of development of Qin culture during Yong Cheng period ; Yongcheng shi qi Qin wen hua de fa zhan yu yan bian
雍城作為秦都達300年之久,對秦政治、軍事、經濟、文化、宗教等方面的發展都發揮了很大的作用。此時期的秦文化既繼承了之前的西北、周文化傳統,又吸收了三晉、巴蜀、楚等地的文化特色,文化內涵漸趨豐富。前人對雍城的研究雖多,可是大多著重考古挖掘與都城結構兩方面,而較少從文化交流的角度分析相關議題。本文以前人研究為基礎,結合文獻與考古材料,先從「點」的層面開始,探討雍城所反映的春秋戰國之際,秦國的上層文化面貌。進而從「點」擴展至「線」的層面,縱向討論西周、春秋、戰國時期秦文化的演變,以及橫向考析天水、寶雞、西安地區不同等級的秦墓所反映的文化面貌。文中透過全面的整合與分析前人研究成果、文獻及考古材料,了解到秦國雖透過政治與軍事擴張而與「他者」文化接觸,但其文化發展卻沒有排他性。因此,秦國與「他者」的文化交流模式屬許倬雲所說的「傳播和擴散型」。 ; The city of Yong(雍城) was the capital of Qin state(秦國) for 300 years. During this period, Qin had experienced a great development from the area of politic, military, religion, culture to economy. This thesis deals mainly with the development of Qin's culture, and holds the opinion that Qin culture became sophisticated gradually with numerous cultural elements from the surrounding ethnic groups. Qin culture as a cultural complex, it inherited the traditions of Zhou(周), and absorbed cultural elements from the Northwest, Southwest and the Central Plain(中原). Archaeological researches on the city of Yong in the past fifty years have great achievements on Qin's early history, however, there is no consensus in regard to some aspects of the early Qin culture, such as the palace structure of the city of Yong. By investigating the documents and unearthed relics, including tombs, pottery and bronze vessels, this thesis examines the characteristics and changes of Qin culture during Western Zhou and Eastern Zhou periods, and analyzes the process and pattern of cultural communication between Qin and the Other. ; Detailed summary in vernacular field only. ; 林淑娟. ; "2013年7月". ; "2013 nian 7 yue". ; Thesis (Ph.D.)--Chinese University of Hong Kong, 2013. ; Includes bibliographical references (leaves 189-216). ; Abstract in Chinese and English. ; Lin Shujuan. ; Chapter 序章 --- 緒論 --- p.頁1 ; Chapter 甲、 --- 解題 ; Chapter (一) --- 「秦早期」與「雍城時期」 ; Chapter (二) --- 「文化」:群體、社會的生活方式 ; Chapter (三) --- 文化交流與相融:「自我」與「他者」的相互作用 ; Chapter 乙、 --- 前人研究綜述 ; Chapter (一) --- 半個世紀的雍城考古成果 ; Chapter (二) --- 秦早期中、小型墓研究概況 ; Chapter (三) --- 秦早期器物研究綜述 ; Chapter 丙、 --- 研究目的及各章重點 ; Chapter (一) --- ...
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Open Access#132012
拜蛇還是拜佛: 從唐代金山寺的建立看鎮江納入王朝行政體系的過程. ; Buddha versus snake: the process of Zhenjiang incorporated into the state in late Tang dynasty ; 從唐代金山寺的建立看鎮江納入王朝行政體系的過程 ; CUHK electronic theses & dissertations collection ; Bai she huan shi bai Fo: cong Tang dai Jin Shan si de jian li kan Zhenjiang na ru wang cha...
金山寺位於江蘇省鎮江市,這座今天依然著名的佛寺最初是當地祭拜水神蛇仙的場所。從公元820年代開始,金山佛寺出現,寺內拜佛的活動逐漸成為主流。這個民間拜蛇的場所,逐漸開始拜佛,這個轉變是中唐之後鎮江地區一系列社會變化的結果,闡述這些社會改變,便能大致揭示出鎮江納入王朝行政體系具體過程。 ; 金山寺所在的金山,在唐代是一個方圓到一公里的岩石島嶼。這裡祭祀水神蛇仙的記錄,最早可以追述至南朝。在這裡接受祭祀的水神蛇仙中,以白蛇為首位。從隋朝開始,隨著胡商在長江下游經營活動逐漸增加,金山小島上所祭祀的水神,同時融匯了江南本土水神蛇仙信仰和在華胡商的女神信仰兩方面的祭拜傳統。這種不同文化、不同祭祀傳統的融合,是通過商稅逐漸成為中唐王朝的主要經濟來源而逐步形成的。 ; 隨著唐玄宗初步確立的運河溝通南北的格局,運河於安史之亂後成為唐帝國的生命線,這一點令位於長江水道與運河水道相交匯的鎮江,以其經濟意義而成為王朝勢力的必爭之地。鎮江的地方官職(唐時稱潤州刺史)也從一個王朝官員畏懼的「凶闕」而一躍成為「望」職,常由宰相兼領。 ; 鎮江經濟地位的提升以及朝廷重臣的駐守,令王朝的行政體系高調出現在鎮江,並且引發了朝廷與地方勢力之爭。恰在此時,唐王朝的鹽政令朝廷成功獲得商人以及地方權貴的支持,北方朝廷與鎮江地方社會的衝突,在商人和權貴的介入下,得到了緩和。鎮江社會的結構出現了改變,編戶數量大增。 ; 隨著社會結構的轉變,王朝重臣同時成功地將王朝的文化成功地帶到了鎮江。從公元820年代開始,文化在鎮江出現的轉變,對於民間對於王朝的認同來說,是決定性的一步。鎮江的金山寺,不僅通過這種文化認同而被描述成佛寺,並且更成為當地代表北方文化的一個傳播中心。 ; 從此之後,金山寺便開始被官員和文人稱為"佛寺。雖然如此,金山島上的水神並沒有消失。這位號稱是白蛇的神靈,以其融匯在華胡商女性水神信仰而由老叟變成美婦。水神祭祀和對佛教的禮拜,在晚唐五代的金山寺中並行不悖,其表現形式,則是以佛教傳統為主導、水神祭祀為輔。晚唐金山寺逐漸成為遠近聞名的佛寺,從這個時候開始,鎮江便完成了其由化外之邦至化內之地的轉變。 ; Monastery Jinshan locates in Zhenjiang today. Though it is famous for its Buddhist rituals since 11th century, the monastery was originally a sacred palace for preying Water Gods of Snakes. Since the palace was first being addressed as "Buddhist monastery in mid 820s, the Buddhist tradition was recorded as the dominant one. The conversion from local serpent cult to state Buddhist Religion resulted from a mix of social transformations in Zhenjiang. Therefore, the converting process revealed the process of the place getting incorporated into the state during the transformation period of late Tang Dynasty (AD 618-903). ; During Tang Dynasty, Monastery Jinshan sat on a small rocky island in the middle of lower range of Yangzi River. The earliest record of serpent cult in the island could be traced back to late fourth century. Snake White led the pantheons of water gods in Zhenjiang, and the serpent cult in Zhenjing witnessed a profound transformation because of the foreign merchants who traveled around the lower range of Yangzi River in Sui and Tang Dynasties (AD 581-907). The foreign merchants of the time profiled their Water Gods as ...
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