共查询到20条相似文献,搜索用时 234 毫秒
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临淄商王村墓葬中出土的玉器,可以根据其风格区分为两组。M1与M2所出玉器可能来源于楚地,并非齐国玉器,M4属于典型的战国晚期齐国贵族墓,墓葬中出土的玉器可能是齐国玉器。根据目前资料可以推测以水晶、玛瑙、滑石为代玉用品是齐国丧葬用玉的特点。 相似文献
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高青陈庄铜器铭文与城址性质考 总被引:3,自引:1,他引:2
山东高青陈庄西周城址及墓地的发现对于西周考古与历史的研究意义重大。本文根据迄今所报道的资料,对两则铜器铭文做了解读,并对陈庄城址的性质做了推考。文章认为,陈庄墓地从西周早期成王开始延续到中期的昭穆时期,其间未曾中断,与城址的存续时间相吻合。陈庄城址规模较小,不大可能是西周齐国的都城,其属于齐国贵族封邑的可能性较大;而这个封邑,应该是豐。 相似文献
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六朝建康墓葬的地域分布述论郭黎安六朝以建康为都,长达三百余年。其时,人物荟萃,户口殷繁,从而为这一地区留下了极其丰富的墓葬。建国后,随着考古工作的进展,在今南京周围不断地有六朝墓出土。从地域看,遍及城内和城外四郊;以等级论,大致可分为帝王陵寝、大族墓... 相似文献
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从考古资料可知,东周齐国贵族墓葬有的殉葬马匹,集中见于中高级贵族墓葬中。殉葬的马匹应按照一定的标准选取,而非随意使用,其殉葬方式包括车马同殉和单独殉马两种。根据文献记载可知,在春秋早中期,齐国的殉马主要是由东部的莱国输入;春秋晚期开始主要是由本国饲养。 相似文献
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Angie Pepper 《Pacific Philosophical Quarterly》2020,101(4):628-650
In this paper, I defend the claim that many sentient nonhuman animals have a right to privacy. I begin by outlining the view that the human right to privacy protects our interest in shaping different kinds of relationships with one another by giving us control over how we present ourselves to others. I then draw on empirical research to show that nonhuman animals also have this interest, which grounds a right to privacy against us. I further argue that we can violate this right even when other animals are unaware that we are watching them. 相似文献
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Do free markets teach us how to construct humane social relations or do they impede us from doing so? We discuss social scientific evidence on the nature of commercialization and its consequences for moral formation. From a virtue ethics perspective, people face a need to learn and practice the good. When interactions transition into the market sphere, we argue commercialization can fundamentally alter the nature of relationships, particularly for those relations formerly based on gift, sacrifice, and obligation. While modern social scientists accurately identify problems resulting from commercialization, we argue for the importance of theological social ethics, which can offer a penetrating analysis of the habits of gift and communal responsibility. Catholic social teaching in particular outlines the set of principles and institutions which foster sacrificial gift‐giving among individuals and organizations within society, providing a bulwark against the threat commercialization poses to many social relations. 相似文献
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Mark Rathbone 《South African Journal of Philosophy》2013,32(3):379-389
In this paper, the economic philosophies of Adam Smith (1723–1790) and Jean-Jacques Rousseau (1712–1778) are discussed, with special reference to their respective views on money. It is argued that self-love plays an important role in their philosophies of money. For Smith, self-love is the foundation of economic activity and a means to quantify exchange relations. Rousseau, in turn, rejects money because of the possibility that it may give rise to destructive and narcissistic forms of self-love—which he calls amour-propre. It seems that Smith's and Rousseau's views of money are in opposition to each other; however, both argue that their view of money becomes unsustainable, if not qualified, by the embedded tension present in self-love. For Smith, self-love must remain in tension with sympathy for the economy to function, as discussed in his Theory of Moral Sentiments. Rousseau concedes that in society both amour-propre and amour de soi (passionate, sacrificial love) are necessary. This tension introduces a moment of madness that may have important implications when contemporary philosophies of economics engage issues such as economic inequality and poverty. 相似文献
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G. A. Cohen 《Erkenntnis》1977,11(1):5-23
Let us now suppose that I have sold the product of my own labour for money, and have used the money to hire a labourer, i.e., I have bought somebody else's labour-power. Having taken advantage of this labour-power of another, I turn out to be the owner of value which is considerably higher than the value I spent on its purchase. This, from one point of view, is very just, because it has already been recognized, after all that I can use what I have secured by exchange as is best and most advantageous to myself...
Persons, who under a vicious order of things have obtained a competent share of social enjoyments, are never in want of arguments to justify to the eye of reason such a state of society; for what may not admit of apology when exhibited in but one point of view? If the same individuals were tomorrow required to cast anew the lots assigning them a place in society, they would find many things to object to.
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Selma C. Rudert Simone Ruf Rainer Greifeneder 《European journal of social psychology》2020,50(2):376-391
When observing ostracism, individuals can either side with the target or the sources of ostracism. Here we demonstrate that side-taking depends on whether the target previously acted in adherence to or in violation of perceived social norms. In four studies, a target behaved either norm-consistently or violated a social norm, and was subsequently either excluded by the sources or was not. Next, participants could sanction the behavior of the observed persons by refraining to assign money (Studies 1 and 2), or by subtracting money from a bonus (Studies 3 and 4). Observers assigned less money to the sources when these excluded a norm-consistent target. However, when the target had violated a social norm before, participants assigned less money to the target instead. These results have far-reaching implications because the (in)actions of neutral individuals can legitimize the sources’ behavior, or help a target under attack. 相似文献
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金钱启动能够提高自我损耗后个体的利他,而金钱功能也可能对损耗后个体利他产生不可忽视的影响。实验让处于自我损耗状态的被试数金钱或白纸,然后测量其利他水平及其对金钱功能的内隐偏好。结果证实了金钱启动的积极效应。此外,在数金钱和数白纸两种条件下,金钱象征性功能偏好对自我损耗后个体利他的效应是相反的。这表明,激活金钱概念与偏好金钱象征性功能都有可能补偿自我损耗后的消极影响,但两者的补偿作用是相互独立的。 相似文献
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abstract 'Time is money', Benjamin Franklin's 'Poor Richard' tells us. But instead of converting time expenditures into monetary equivalents, it makes more sense in many cases to convert money into temporal equivalents. The difficulty in putting a monetary value on time in unpaid household labour, when adjusting the National Accounts, points to the problems of the first approach. The advantages of the latter approach are illustrated by the Swedish system of specifying criminal fines in terms of the number of days the offender would have to work to pay them off . 相似文献
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Brian A. Bain 《Journal of Near-Death Studies》1999,17(3):205-209
Long considered to be heretical, ancient Gnostic Christian texts unearthed this century display compelling similarities between Gnostic conceptions of life and death and modern NDEs. The Gnostic texts devoted extensive tracts to what readers could expect to encounter when they died. Other passages make numerous allusions to NDE-like experiences that can be realized in this life, most notably the human encounter with a Divine Light. The Gnostic Christian literature gives us one more example of NDEs and similar experiences in the ancient world. 相似文献
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KEITH HORTON 《Journal of applied philosophy》2011,28(1):29-43
For several decades, there has been a debate in the philosophical literature concerning whether those of us who live in developed countries are morally required to give some of our money to aid agencies. Many contributors to this debate have apparently taken it that one may simply assume that the effects of the work such agencies do are overwhelmingly positive. If one turns to the literature on such agencies that has emerged in recent decades, however, one finds a number of concerns about such agencies and the work they do that put that assumption in serious doubt. This situation raises a number of pressing questions, many of which have received little or no attention from philosophers. After articulating a number of those questions, I focus mainly on what I call the ‘Epistemic Question (for potential contributors to aid agencies)’: How can those of us who are not experts in international aid arrive at an estimate concerning the effects of the work aid agencies do that we have at least some good reason to believe accurate? 相似文献