The Inheritance and Development of Chinese Narrative Medicine Practice to the Philosophical Wisdom of Traditional Chinese Medicine

Starting from the inheritance and promotion of Chinese life philosophy and traditional Chinese medicine wisdom by Chinese narrative medicine practice,this paper discusses the inheritance and echo relationship between the“close textual reading ability”in Chinese narrative medicine practice and the“four diagnoses”in traditional Chinese medicine wisdom,narrative mediation and the“mind-body holistic philosophy”in traditional Chinese medicine,and narrative wisdom and Dao Sheng in Chinese life philosophy.Meanwhile,by analyzing the stories of contemporary doctors’practice of narrative intelligence,this paper expounds that Chinese narrative medicine is a new model of medical education and clinical practice based on the absorption of Chinese traditional life wisdom and the essence of traditional Chinese medicine culture,and the integration of western narrative medicine concepts.It also advocates Chinese scholars to actively build the discipline of“narrative traditional Chinese medicine,”constantly translate the academic achievements to foreign countries,and create a good narrative ecology of traditional Chinese medicine.

Clinical application of traditional herbal medicine in five countries and regions: Japan;South Korea;China's Mainland;Hong Kong, China;Taiwan, China

Objective:To study the characteristics of the clinical application of traditional herbal medicine in five countries and regions where traditional medicine(TM)is widely used:Japan;South Korea;China's Mainland;Hong Kong,China;Taiwan,China.And to analyze,from multiple angles,the variations in the methods of TM used in each countries and regions.Methods:Fifty commonly used traditional herbs(TOP50)from classical formulae were selected,and descriptive statistics,correlation analyses,and Friedman test were used to compare methods of clinical application and dosages in the countries and regions of interest based on a retrospective review of randomly-selected medical records.Results:There were significant differences in sequencing TOP50 among the five countries and regions(P<.01).The adherence to the classical formulae,from strong to weak was Japan;China's Mainland;Taiwan,China;Hong Kong,China;South Korea.There were also significant differences in TOP50 dosing regimens(P<.01).Overall dosages of TOP50 from high to low were:China's Mainland;Hong Kong,China;Taiwan,China;South Korea;Japan.Finally,there were significant differences in the dosage intervals(P<.01),with dosage intervals from maximum to minimum as follows:China's Mainland;Taiwan,China;Hong Kong,China;South Korea;Japan.Conclusions:The clinical dosages of traditional herbal medicine used in the China's Mainland are relatively large compared with those prescribed in the other four countries and regions,and the range of dosages in China's Mainland is more flexible.On the other hand,clinical dosages of TOP50 are the lowest in Japan,where the dosage range is also the narrowest,supporting the idea that Doctors of Kampo medicine are highly cautious and are likely to adhere strictly to classical formulae,while Hong Kong,China and Taiwan,China are in the middle.The dosage of TOP50 in South Korea is significantly lower than that used in the China's Mainland;Hong Kong,China and Taiwan,China where the adherence to the classical formulae was the lowest,albeit slightly higher than that in Japan.The methods of clinical application of traditional herbal medicine in the five countries and regions were affected by multiple factors,including history,geography,climate,and culture.

Lavinia Fontana’s Prudence:A Personification of Wisdom

The first section of this essay deals with an iconographical analysis of Lavinia Fontana’s(1552-1614)Prudence or Personification of Wisdom of 1590,while the second part provides an iconological interpretation,demonstrating Fontana’s application of emblematic significations.This painting is presently on display at the Galerie Maison d’Art in Monte Carlo.At this time there is lack of knowledge about the patronage of this commission,except from the art gallery’s records showing that it acquired the painting from a private collection in New York.

习近平治国理政的传统智慧及其阐释逻辑——以“治大国若烹小鲜”为例

习近平法治思想从多方面展现大国治理的传统智慧,在方法论问题上,习近平特别提到老子的“治大国若烹小鲜”。从历史逻辑上讲,习近平古语新说,遵循逻辑与历史相统一的辩证法,为“治大国若烹小鲜”注入了更多的新时代内涵。从法理逻辑上讲,“治大国若烹小鲜”蕴含的传统智慧与全面依法治国、比例适度原则、权力监督制约等现代法治理念和宪法精神深度契合,从总体性、协同性和控制论等不同维度生动诠释了习近平的法治方法论。从实践逻辑上讲,“治大国若烹小鲜”的治国理念是宪法权衡思维的生动体现,对于在法治轨道上全面推进民主政治、市场经济、和谐社会、先进文化和生态文明等方面的建设具有重要的方法论意义。

西南山地民族传统生态观的多维实践及当代价值——以基诺族为例

在推进中国式现代化生态文明建设进程中,充分挖掘西南少数民族生态实践中蕴藏的生态伦理与生态智慧具有十分重要的应用价值。以西南山地民族基诺族为典型个案,从自然互动、社会生活、社群互动三方面探讨当地民众具体的生态实践,在此基础上从生态农业、生态教育、生态经济三维视角阐释传统生态实践的当代价值,以期为西南民族地区推进生态振兴提供参考借鉴。

邓小平外交战略思想中的中华智慧

邓小平外交思想是邓小平理论的重要组成部分,指引改革开放的中国外交,是马克思主义基本原理与中华优秀传统文化相结合在外交领域的时代体现。本文基于中国传统战略思想,从战略判断、战略调整和战略行动三个层面对其进行归纳。在战略判断层面,邓小平外交“谋定而后动”“胜于先胜”,作出“和平与发展”时代主题的判断,将外交服务于国内现代化建设。在战略调整层面,外交“杂于利害”,推行独立自主的和平外交政策;“求之于势”,以高度的辩证思维调整“一条线、一大片”外交战略,为改革开放营造良好国际环境。在战略行动层面,外交“以和为贵”,以和平共处五项原则改善周边国家关系;“以身为天下”,反对霸权主义;“以迂为直”,在不涉及全局的问题上以创新思路达成战略目的;“非利不动,非得不用,非危不战”,以高度的战略审慎提出二十八字外交方针,并创造性提出“一个国家,两种制度”伟大构想,开辟了以和平方式实现祖国完全统一的新路径。在此基础上,习近平外交思想进一步将“两个结合”自觉运用到中国特色大国外交,呈现出更加鲜明的时代特质和深厚的中华智慧。

从传统走向未来--吉林建筑大学探索寒地传统民居研究的理论与实践

吉林建筑大学建筑与规划学院关于寒地传统民居的研究始于20世纪60年代。文章对近年来吉建大寒地传统民居研究团队的学术研究历程与研究方向进行梳理,主要包括民居建筑形态、民居建筑文化和传统村落价值挖掘与保护等方面。当前,团队主动响应吉林省“生态强省”战略,助力乡村振兴,重点关注寒地传统村落的生态智慧挖掘,提出“三低一高”与自然环境相协调的驭灾手段;并通过科普传播、高校及社会人才培养等方式传达可持续的生态智慧哲学观,为后续的活态传承与发展提供智力支撑。

养生智慧下未来健康乡居设计研究——以湖北来凤县舍米湖村为例

从传统文化“和”的养生思想出发,以湖北省舍米湖村为研究对象,从物理空间环境、精神环境与自然资源几个方面解析,梳理恩施地区传统村落的养生特征。通过国内外养老模式分析,概括当前我国的养老现状,以养生智慧为视角,提出未来健康乡居设计策略,即以养生智慧为指导的综合性居住理念,通过环境设计、社会参与、精神关怀等介入,为老年人打造一个宜居的居住环境,满足当代人对健康、舒适和可持续生活方式的追求。

岭南客家传统民居建筑的生态智慧研究

岭南客家先民承袭中国古代生态文化,在适应岭南恶劣的自然环境与改造自然的生产实践活动中产生的生态智慧,庇佑了客家人千年的生存繁衍。文章对岭南客家传统民居建筑蕴含的生态智慧进行挖掘、梳理、阐释与归纳,以期对当下方兴未艾的乡村振兴、人居环境改造及生态文明建设具有启迪与借鉴作用。

乡村振兴视域下陇南徽县传统民居营建智慧提取

文章选取北茶马古道沿线陇南徽县境内典型民居为研究对象,以建筑人类学作为主要研究视角,结合文化地理学相关内容,探析其营建智慧,以期为陇南徽县传统村落的保护振兴及活化利用提供指引,为北茶马古道这一文化线路沿线村落的研究提供基础资料。

楠溪江流域传统村落生态智慧挖掘——以永嘉县芙蓉村为例

城乡一体化的迅速推进使传统村落的保护和可持续发展面临诸多问题和挑战。因此,充分挖掘传统村落生态智慧,为其价值提升和保护发展提供参考成为学界共识。文章以楠溪江中游的国家级传统村落——芙蓉村为例,从宏观的选址布局、中观的空间营建到微观层面的建筑营建,深入系统地挖掘了传统村落蕴含的生态智慧,在此基础上总结提出了遵循适应自然环境的选址、借鉴高效的空间布局形式和延续可持续发展的营建思想的重要启示,以期为传统村落的保护与可持续发展提供参考和借鉴。

闽南沿海红砖民居屋顶构造工艺研究

闽南沿海红砖民居的屋顶多以红瓦覆盖,在当地自然、人文等因素的影响下,发展出独具地域特色的形态特征和构造工艺,蕴含着深厚的建构思想与营造智慧。文章采用田野调研、匠师访谈等方法,从屋顶各部位的构造特征入手,归纳材料种类、尺寸与砌筑方式,探究其设计规律与原理,梳理构造做法的地域差异,总结构造设计与防雨、排水、抗风等实用功能的关联,以期为今后的相关研究以及遗产保护工作提供参考。

基于“文绿一体”理念的文化建筑设计实践

本文提出在传承中国优秀传统建筑智慧,满足建筑地域性表达要求的同时,应采取先进的绿色建造技术,通过“被动优先、主动优化”的建筑主导型设计策略,将建筑的绿色设计技术融入建筑的文脉营造中,并在此基础上进行建筑设计创作实践,探讨新时代下文化建筑的传承创新路径。

水土平衡的生境营造模式及其工程应用

对我国农业生产中的23种理水造田智慧进行梳理,总结其处理水土关系的方法,发现通过就地填挖土方,将雨水径流进行收集或分离,在局部与土壤形成一种动态稳定的互生互养关系,是营造可种植生境的核心。在此基础上,提炼出“挖凹以集蓄塑造汇水区、堆凸以分流塑造分水岭”的两种生境营造模式。依据地形坡度与河水淹没范围之间的动态关系,提出两种生境营造模式在流域尺度的空间分布范式——多尺度分水岭–汇水区的嵌套结构。将两种生境营造模式应用于生态修复工程实践,证明其具有处理水土平衡关系、营造可种植生境的潜力,可为当前我国的生态修复工程提供方法和技术参考。

西南传统村落选址布局的生态智慧

生态智慧是生态哲学思想和生态实践智慧的完美融合。从聚落格局、选址环境、立体单元、空间形态、宗族信仰等方面探讨西南传统村落在复杂地质地理环境下选址布局的生态实践智慧。解读其背后蕴含的生态哲学思想,包括“道生万物”的整体环境观、“道法自然”的生态技术观、“以道驭术”的生态自治观。基于传统生态智慧,探索对新时代韧性城乡人居环境规划建设的启示。

地方性生态知识视野下的岭南庭园研究进展

岭南庭园中丰富的、有待挖掘整理的地方性生态知识是地域性的重要体现。目前,人文视角下岭南庭园研究已构成完整研究体系并呈现往细分领域成熟发展趋势,生态视角下以岭南庭园气候适应性研究为主,尚未完成全生态因子测量与整体景观要素生态过程分析。尽管岭南庭园研究重点关注于地方性自然环境及地方性物质空间载体,但是基于整体性的地方性知识体系仍需完善。从地方性生态知识视野对岭南庭园再认知,提出了适应于岭南庭园营造的地方性生态知识框架体系,由场地生态关系、地方生态技能、传统生态智慧三部分组成,可为岭南庭园营造提供具有整体性、生态性、创新性和国际化的研究视野。

人水共生理念下传统窑洞聚落景观理水智慧研究——以陕北地区为例

中国传统聚落景观营建素有将人水共生作为古人聚居选址及农耕生产的理念和举措。因此,在聚落选址之初,古人对自然山水环境的寻找、观察及借用的用心程度甚至超过聚落后期的建设过程。为了更好地保护和传承半干旱区传统窑洞聚落景观理水智慧,避免本土理水营建技术的消失与断代,以陕北黄土高原区传统窑洞聚落为研究对象,从人水共生哲学思想出发,结合DIKW层次结构模型,构建传统聚落理水智慧解析路径与方法。从聚落选址布局理水智慧、人居营建理水智慧、农耕生产理水智慧和自然生态理水智慧4个方面,开展陕北传统窑洞聚落景观理水智慧的提取与体系构建。以期为当前我国半干旱地区乡村聚落生态人居景观营建和水基础设施建设提供理论与经验借鉴。

青岛传统民居绿色营建智慧研究

以青岛地区四类典型传统民居为研究对象,系统梳理当地民居的文化特征和空间原型,分析其适应夏季热湿和冬季寒冷气候环境时所采用的空间与构造策略,探讨传统绿色营建智慧的当代传承和技术转化路径,以期为当地民居的绿色建设和更新实践提供指导。

Associative cultural landscape approach to interpreting traditional ecological wisdom:A case of Inuit habitat

Global climate change and the accelerated melting of glaciers have raised concerns about the ability to manage ice-snow environments.Historically,human ancestors have mastered the ecological wisdom of working with ice-snow environments,but the phenomenon has not yet been articulated in cultural landscape methodologies that emphasize“nature-culture relevance”.The challenging living environment often compels indigenous people to form a strong bond with their surroundings,leading to the creation of long-term ecological wisdom through synergistic relationships with the environment.This ecological environment is conceptualized as a cognitive space in the form of the landscape,with which the aboriginal community norms and individual spirits continually interact.Such interactions generate numerous non-material cultural evidences,such as culture,art,religion,and other ideological aspects of the nation.These evidences symbolize the intellectual outcome of the relationship between humans and the landscape,and they create the“spiritual relevance”through personification and contextualization.The aim of the study is to explore the traditional ecological wisdom of the Inuit people who live in the harsh Arctic,and analyze the Inuit’s interaction with the landscape through the lens of“associative cultural landscape”,and decode the survival experience that the Inuit have accumulated through their long-term synergy with the Arctic environment.The findings focus on the synergy between the Inuit and the ice-snow landscape,examining the knowledge and ecological wisdom that the Inuit acquire from the ice-snow landscape.Our goal is to develop a perspective of the ecological environment from the viewpoint of aboriginal people and establish a methodology,model,and framework for“associative cultural landscape”that incorporates ethnic non-material cultural evidences.From the results,a total of nine models for interpreting traditional Inuit ecological wisdom are generated based on the“diamond model”of“associative cultural landscape”,covering the transition from the physical landscape to a spiritual one and demonstrating the associative role of the landscape in stimulating potential spiritual cognitive abilities in humans.

整体性保护理念下西汉时期陵邑营建的多尺度空间组织与表现

西汉高祖至宣帝时于京畿生发出环拱都城的11座陵邑,不仅为是时陵寝不可分割的组成部分,也是畿辅区内的关键城镇。陵邑营建以奉陵为首要职能,并满足人居需要,因此据立地条件而灵活调适。而对王朝时政变化与维稳目标的因应,使其于畿辅区体系化呈现。运用二重证据与图示分析方法,回溯陵邑营建的人文、自然情境,从京畿整体、园邑一体、城邑本体视角解析其营建组织与表现。陵邑群的有序建设回应京畿发展意图,旨在组织以都城为核心的畿辅城镇体系。而诸陵邑于陵区中的安置与规格深受陵园影响,但又积极协调以实现“奉陵”“邑居”功能平衡与皇家威严。诸陵邑在遵循丧葬礼仪基础上在地营建,据地宜构建其城壕形态与功能布局。西汉陵邑多尺度的组织表现不仅展现早期城邑营建的整体意识与适地观念,启示着西汉长安大遗址区空间整体保护的迫切性,还生动注脚西汉帝陵的历史意义与遗产价值。