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明清时期汉传佛教与藏传佛教并行发展,五台山塔院寺佛足灵相之碑在两种不同的传统中都得到了高度重视.原本具有汉地石碑雕刻风格的佛足迹图像以绢画、唐卡的形式为载体,向蒙古地区传播;清代五台山以外的汉传寺院不再选择塔院寺佛足迹石碑进行传摹,而是重新回到明初卧龙寺的汉传祖本.研究五台山塔院寺佛足灵相之碑与相关实物的传摹关系、传播... 相似文献
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佛宫寺释迦塔俗称“应县木塔”,在山西省应县城内西北隅,为辽清宁二年(公元1056年)遗构,系全国重点文物保护单位。水塔通高67.31米,五层六檐,由塔基、塔身、塔刹三部分组成,塔檐覆盖筒、板瓦,平面呈八角形,底层直径30.27米,是国内现存古代建筑中最古最高的木构塔式建筑,亦系世界木构建筑中罕见的珍品。木塔台基高4米,分两层叠涩砌筑,均用石块垒砌。下层为方形,每面各出月台一方;上层依塔身筑作八角,东、西、南三面亦各出月台一方,南面台基两侧有石阶可转折而上,台基和月台各转角处均置角石,其上圆雕卧狮凡卫7躯,姿态… 相似文献
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1982年11月13日,交城县进行文物普查和“四有”建档工作中,在县保文物单位王山圆明寺遗址发现了一通垒砌在墙中的残破碑石,一碑二文。其碑阳为撰文于金大定二十七年(1187)、立石于金明昌元年(1190)的《太原交城县王山修建十方圆明禅院记》(以 相似文献
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1973年,由内蒙古文物工作队盖山林先生发现的今包头市达茂旗敖化苏木古城东部墓地的元泰定四年(132年)京兆府达鲁花赤残碑,是一块具有重要研究价值的有关证古部以及景教的珍贵石碑。石碑下半部已残,为圭首舟形,残高1米,宽0.85米,上刻有十字架,其左上有金鸡置于圆圈内 相似文献
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There is an old but powerful argument for the claim that exhaustive divine foreknowledge is incompatible with the freedom to do otherwise. A crucial ingredient in this argument is the principle of the “Fixity of the Past” (FP). A seemingly new response to this argument has emerged, the so-called “dependence response,” which involves, among other things, abandoning FP for an alternative principle, the principle of the “Fixity of the Independent” (FI). This paper presents three arguments for the claim that FI ought to be preferred to FP.
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Two types of matching designs, static and dynamic, are differentiated. While all matching designs are logically the same in terms of the probability model which determines chance level of performance, an attempt is made to demonstrate that there is an interaction between the tactics, strategies, and actual knowledge ofS and the type of design used which will, in turn, lead to different results even whenS's knowledge is held constant. It is suggested that analogous situations may exist within the framework of the traditional psychometric model.The work reported in this paper was supported by a National Science Foundation Undergraduate Research Participation Grant (NSF-G15797) to the senior author. The authors are indebted to Joel E. Greene for his advice and criticism. 相似文献
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《Canadian journal of philosophy》2012,42(3):303-321
If practical reasoning deserves its name, its form must be different from that of ordinary (theoretical) reasoning. A few have thought that the conclusion of practical reasoning is an action, rather than a mental state. I argue here that if the conclusion is an action, then so too is one of the premises. You might reason your way from doing one thing to doing another: from browsing journal abstracts to reading a particular journal article. I motivate this by sympathetically re-examining Hume's claim that a conclusion about what ought to be done follows only from an argument one of whose premises is likewise about what ought to be done. 相似文献
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