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- 曾致尧母、妻、子考略——曾巩及其主要亲属行实考略
- 作者：汤江浩 来源：福建师范大学学报(哲学社会科学版) 年份：2002 文献类型 ：期刊文章 关键词： 曾致尧 母 妻 子
- 描述：本文为《曾巩及其主要亲属行实考略》系列论文之一。主要对曾致尧之母、妻生平及子女等问题进行了多角度的探讨。本文认为曾致尧之母相传有周氏、陈氏二人 ,其实只是一人。曾致尧之妻有黄氏、李氏说 ,本文对其身分、封号 ,以及子女人数等存有分歧与争议的问题进行了具体辨析。
- 《古学经子》校正一则
- 作者：一丁 来源：烟台师范学院学报(哲学社会科学版) 年份：2000 文献类型 ：期刊文章 关键词： 《仪礼》 邵懿辰 《周礼》 《周官》 孔子 古学 礼记·檀弓 周公摄政 《伪书通考》 制礼作乐
- 描述：《古学经子》校正一则
- 新编地方志应是一部科学的文献
- 作者：学 志 来源：桂海春秋 年份：1987 文献类型 ：期刊文章
- 描述：新编地方志应是一部科学的文献
- 国学都是哪些“国”与“学”
- 作者：王宏斌 来源：国学杂志 年份：2009 文献类型 ：期刊文章 关键词： 国学 “学” “国” 子弟学校 孙诒让 乐师 周礼
- 描述：国学一词,古已有之。《周礼·春官·乐师》:乐师掌国学之政,以教国子小舞。孙诒让《周礼·正义》:国学者,在国城中王宫左之小学也。周代的国学只是国家所办的贵族子弟学校。此后朝代更替,国学逐步由小学
- 《陆子学谱》初探
- 作者：杨朝亮 来源：聊城大学学报(社会科学版) 年份：2003 文献类型 ：期刊文章 关键词： 李绂 《陆子学谱》 陆王心学 内在逻辑
- 描述：争正统的任务便历史地留给了陆王后学———李绂。
- 读《李绂与〈陆子学谱〉》
- 作者：李尚英 来源：中国社会科学院研究生院学报 年份：2006 文献类型 ：期刊文章 关键词： 朱子学 李绂 中国封建社会 历史时期 康乾盛世 理性思维 心学思想 继续发展 内在逻辑 统治者
- 描述：清代是中国封建社会中一个重要的历史时期,它不仅呈现出康乾盛世的繁荣,而且也在学术上做出了重要贡献。清初,统治者把朱子学确立为官方哲学,致使清前期陆王心学思想中理性思维的光辉逐渐黯淡无光。但陆王学术
- 杨朝亮著《李绂与〈陆子学谱〉》评介
- 作者：袁林 来源：中国史研究动态 年份：2006 文献类型 ：期刊文章 关键词： 评介 子学 李绂 学术特征 今文经学 内在张力 章太炎 梁启超 学术史
- 描述：陆王学的研究，就是一个亟需充实的薄弱环节。
- 「学案」体裁产生的思想背景：从李绂的「陆子学谱」谈起
- 作者：黄进兴 来源：汉学研究 年份：1984 文献类型 ：期刊文章
- 描述： historiography. In this essay, I will try to clarify how Huang's work departs from the older, more traditional styles used by historical analysts. Specifically, the Ming-ju will be examined from the vantage of precendent-in particular, the degree to which it follows the modes of presentation employed by the "intellectual geneaologies" (hsueh-pu or, yuan-yuan lu) and, the extent to which it departs from tradition by transforming content rather than form. For many, the rise of the school of Wang Yang-ming during the sixteenth century signalled not only a revival of the teachings of Lu Hsiang-shan but also rekindled the intense debates of almost forgotten issues previously argued by those who adhered to the school of Chu Hsi and those who held to the theories of Lu Hsiang-shan. From the middle-Ming period onward, however, the conflicts generated by these two schools of thought began to extend well beyond the realm of academic argument. As both Chan Chien and Ku Yen-wu noted, their bickering began to influence such extra-intellectual areas as how the civil-service examinations should be organized. As these conflicts continued to broaden and to deepen, both schools felt impelled to strengthen their philosophical positions and to purify the accounts of their intellectual origins. As such, the construction of an "intellectual geneaology" became a major device used either to undermine the "legitimacy" of the learning of the opposition or to explain how the contending school had, indeed, inherited the transmission of the true Way. Since this sort of approach encouraged a strong sense of faction-spirit, it was only a question of time until it would be deemed biased. And, it was precisely because of the unevenness in evaluating issues exhibited by these compilations that Huang Tsung-hsi felt compelled to compose the "Philosophical Records"--a work at once noteworthy for its ability to bring impartiality and objectivity to historical analysis. Yet, if the "Philosophical Records" is juxtaposed against the "geneaologies" the difference between these two works tends to pale when one realizes that the compositional style employed by both is, essentially, the same. Here, the "Philosophical Records" can hardly be viewed as presenting one with a radical departure from precedent. Rather, Huang's work derives its import from the refreshing non-partisan approach it brings to the analysis of historical issues. Instead of writing intellectual history with a view toward proving various predetermined value-judgments, the "Philosophical Records" uses exposition to explore the multifarious realms that inform "historical reality" in all its variety and fullness.