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- 郑玄礼学的延伸：敦煌吐鲁番出土写本《论语郑氏注》研究
- 作者：华喆 来源：西域研究 年份：2012 文献类型 ：期刊文章 关键词： 《论语》郑注 《周礼》 《礼记》
- 描述：通过对吐鲁番地区出土《论语》郑注残卷内容的分析可知,郑玄《论语》注具有尊用《周礼》、参用《仪礼》、《礼记》的学术特点。《论语》郑注是郑玄礼学的延伸,对研究郑玄的经学有重要意义。
- “新学”与“王学”探析：兼与徐规、杨天保两先生商榷
- 作者：熊凯 来源：南昌大学学报(人文社会科学版) 年份：2006 文献类型 ：期刊文章 关键词： 王安石 新学 王学
- 描述：学”存在差异的“新学”;一是由新经义、新字学、新学风、新学学派等四个构成,有官学、新经学、学派三种含义与“王学”完全等同的“新学”。虽然这两种“新学”概念在历史演变过程中最终被合一,但在具体的思想
- 提高历史复习的有效性：以学定教的实践与思考：以复习《王安石
- 作者：钟汉尧 来源：福建教育研究(基础教育) 年份：2013 文献类型 ：期刊文章 关键词： 有效性 以学定教 教学相长
- 描述：只有改变单一、被动、陈旧的复习方式，让学生从被动学习转到主动探究中来，以学定教，使学生真正成为教学活动的参与者和实践者，师生共同构建一种平等、和谐、民主、互动的新型教学关系，追求历史高考复习有效性
- 臧懋循改编评点《还魂记》呈现之曲学批评及其意义
- 作者：暂无 来源：戏曲学报 年份：2007 文献类型 ：期刊文章 关键词： 臧懋循 汤显祖 牡丹亭 还魂记 戏曲批评
- 描述：臧懋循改编评点《还魂记》呈现之曲学批评及其意义
- 词与诗的对接：论北宋词学尊体思想的发展流变
- 作者：许博 来源：文学评论丛刊 年份：2010 文献类型 ：期刊文章 关键词： 尊体史 尊词体 发展流变 北宋词 以诗为词 苏轼 晏几道 词学理论 对接 词学思想
- 描述：词学资料看,北宋的词
- 心学、理学、史学兼综之《诗》本义探寻-王应麟《诗经》学试析
- 作者：胡瀚平 阎耀棕 来源：国立彰化师范大学文学院学报 年份：2012 文献类型 ：期刊文章 关键词： 《诗经》 王应麟 三家诗 〈毛诗〉
- 描述：一师」，是其先以呂学下达功夫为基础，进而持朱学格物以辨证，而终达於陸学之致一，显然据「下学而上达」为本而订定其为学之序，此为学之序亦忠实地反映於其《诗经》学上。谨案王应麟《诗经》学专着现存者有《诗
- 鞠躬尽瘁 死而後已：刘绍唐学兄百日祭
- 作者：马逢华 来源：传记文学 年份：2000 文献类型 ：期刊文章
- 描述：鞠躬尽瘁 死而後已：刘绍唐学兄百日祭
- 「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.