The"Riddle of the Sphinx "in G reek m ythology only gives the im age answ er in the m yth scene.T hat to grasp the destiny,one m ust know oneself is the great m etaphor hidden in it.T he"Riddle of the S...The"Riddle of the Sphinx "in G reek m ythology only gives the im age answ er in the m yth scene.T hat to grasp the destiny,one m ust know oneself is the great m etaphor hidden in it.T he"Riddle of the Sphinx "appears in every developm ent stage of hum an history w ith variable appearances,and hum an also use w isdom and courage to explore the real riddle.O n the basis of the previous philosophical inquiry of the riddle,M arxist philosophy has constructed a new w orld outlook,w hich is the m ost likely w ay to answ er the riddle.T he present situation of hum an suggests that the "Riddle of the Sphinx "should rem ain to be revealed.展开更多
According to current discipline classification,folk literature is usually categorized as an individual research field,distinguished from classical literature or classical canon,which leads to the fact that in current ...According to current discipline classification,folk literature is usually categorized as an individual research field,distinguished from classical literature or classical canon,which leads to the fact that in current research,the study of folk literature is often separated from the study of classical texts,or even opposed to it.This paper intends to review the relations and relationships between the two and argues that,at least,in ancient Greek world of culture,there is a considerable intersection between folk literature and classical literature.In many cases,a myth appeared both in the two literary fields,and thus these two fields were often intertwined and in conversation.Taking Athenian autochthony as a case study,this paper shows that this myth not only appeared as a folk story in daily occasions such as symposium,architecture,and vase painting,but also entered classic texts such as the tragic works of the three great tragedians and even Plato’s philosophical works,becoming one part of“classical literature”.By examining the application of the myth in folk literature and classical literature,it can be seen that in ancient Greece,folk and classical literature not only communicated and borrowed from each other,but also formed a dialogue between the two,thus constructing a lively and living literary world.展开更多
This paper offers a study of J.L.Lagrange's research on history of mathematics,aiming to clarify Lagrange's intention in carrying out historical work.To this end,I first document how Lagrange worked with and e...This paper offers a study of J.L.Lagrange's research on history of mathematics,aiming to clarify Lagrange's intention in carrying out historical work.To this end,I first document how Lagrange worked with and exerted his influence on other scholars in the translation and diffusion of ancient Greek texts.Second,investigating Lagrange's style in doing and writing history of mathematics,this paper takes a new perspective and elucidates his motivation in these activities.In particular,it focuses on Lagrange's presentation of the history of calculus while he was teaching analysis at the Ecole Polytechnique(1795-1799)so as to clarify the function of history in Lagrange's mathematical works.My thesis is that Lagrange's intention in examining the different methods employed by his predecessors was to find inspiration and useful contents in his search for the proper approach to mathematical problems.I thus argue in this paper that history served as a guide or methodology for Lagrange's mathematics.Meanwhile,through an analysis of his historical writing,this paper points to four epistemological values according to which Lagrange judged various historical methods of differential calculus:generality,simplicity,clarity,and rigor.Lagrange's move to rigorize analysis was connected to his interest in and research of Greek texts;he was attempting to introduce the rigor of the ancient Greeks'demonstration in his works of analysis.展开更多
The scope of this paper lies primarily on the recognition of what Debray called transmission and communication, however, in this article exclusively with regard to the Ancient Greek literature and culture. Transmissio...The scope of this paper lies primarily on the recognition of what Debray called transmission and communication, however, in this article exclusively with regard to the Ancient Greek literature and culture. Transmission understood as the process in which ＂agencies and human actors transmit the ideas in historical and diachronic order＂ and communication implying the ＂synchronic interchange by linguistic impact between senders and receivers＂ are presented as two paths in which cultural messages are introduced and transmitted by means of ＂literary production＂. Early Greek literature, which was based on the oral performance and mirrored the language in its prototypical form, seemed to be the main source of information for the reconstruction of the two above processes. In the proposed model, the new understanding of the media introduced by Debray plays the most important role, because in the theory of ＂cultural transmission＂, the medium can be not only ＂a symbolic process, a social code, a material device＂ but also a human being. Therefore, on the basis of this theory, mediology can be described as the way of 4M： message, medium, milieu, and mediation.展开更多
基金the stage results of the 2014 National Social Science Fund Project“T he study of Qinghai T ibetan excellent traditional culture and the construction of the socialist core values”(14BKS043)the2014 M inistry of Education Preferential Funding Program for the Ideological and Political T heory C ourse of the U niversity Young and M iddle-aged“T he study of the teaching characteristics of the university ideological and political theory course in m inority areas”(14JD SZ K104)
文摘The"Riddle of the Sphinx "in G reek m ythology only gives the im age answ er in the m yth scene.T hat to grasp the destiny,one m ust know oneself is the great m etaphor hidden in it.T he"Riddle of the Sphinx "appears in every developm ent stage of hum an history w ith variable appearances,and hum an also use w isdom and courage to explore the real riddle.O n the basis of the previous philosophical inquiry of the riddle,M arxist philosophy has constructed a new w orld outlook,w hich is the m ost likely w ay to answ er the riddle.T he present situation of hum an suggests that the "Riddle of the Sphinx "should rem ain to be revealed.
基金supported by Tsinghua University Independent Research Project of Humanities,“Study on the Ancient Greek Tragedy-Theban Plays”,Tsinghua University(Project No.:2022THZWJC20).
文摘According to current discipline classification,folk literature is usually categorized as an individual research field,distinguished from classical literature or classical canon,which leads to the fact that in current research,the study of folk literature is often separated from the study of classical texts,or even opposed to it.This paper intends to review the relations and relationships between the two and argues that,at least,in ancient Greek world of culture,there is a considerable intersection between folk literature and classical literature.In many cases,a myth appeared both in the two literary fields,and thus these two fields were often intertwined and in conversation.Taking Athenian autochthony as a case study,this paper shows that this myth not only appeared as a folk story in daily occasions such as symposium,architecture,and vase painting,but also entered classic texts such as the tragic works of the three great tragedians and even Plato’s philosophical works,becoming one part of“classical literature”.By examining the application of the myth in folk literature and classical literature,it can be seen that in ancient Greece,folk and classical literature not only communicated and borrowed from each other,but also formed a dialogue between the two,thus constructing a lively and living literary world.
文摘This paper offers a study of J.L.Lagrange's research on history of mathematics,aiming to clarify Lagrange's intention in carrying out historical work.To this end,I first document how Lagrange worked with and exerted his influence on other scholars in the translation and diffusion of ancient Greek texts.Second,investigating Lagrange's style in doing and writing history of mathematics,this paper takes a new perspective and elucidates his motivation in these activities.In particular,it focuses on Lagrange's presentation of the history of calculus while he was teaching analysis at the Ecole Polytechnique(1795-1799)so as to clarify the function of history in Lagrange's mathematical works.My thesis is that Lagrange's intention in examining the different methods employed by his predecessors was to find inspiration and useful contents in his search for the proper approach to mathematical problems.I thus argue in this paper that history served as a guide or methodology for Lagrange's mathematics.Meanwhile,through an analysis of his historical writing,this paper points to four epistemological values according to which Lagrange judged various historical methods of differential calculus:generality,simplicity,clarity,and rigor.Lagrange's move to rigorize analysis was connected to his interest in and research of Greek texts;he was attempting to introduce the rigor of the ancient Greeks'demonstration in his works of analysis.
文摘The scope of this paper lies primarily on the recognition of what Debray called transmission and communication, however, in this article exclusively with regard to the Ancient Greek literature and culture. Transmission understood as the process in which ＂agencies and human actors transmit the ideas in historical and diachronic order＂ and communication implying the ＂synchronic interchange by linguistic impact between senders and receivers＂ are presented as two paths in which cultural messages are introduced and transmitted by means of ＂literary production＂. Early Greek literature, which was based on the oral performance and mirrored the language in its prototypical form, seemed to be the main source of information for the reconstruction of the two above processes. In the proposed model, the new understanding of the media introduced by Debray plays the most important role, because in the theory of ＂cultural transmission＂, the medium can be not only ＂a symbolic process, a social code, a material device＂ but also a human being. Therefore, on the basis of this theory, mediology can be described as the way of 4M： message, medium, milieu, and mediation.
