史学精粹

正李建:《赵汸〈春秋〉"策书之例"与"笔削之义"说论析》(《史学史研究》2015年第4期)在《春秋》学史上,元末《春秋》学家赵汸研治《春秋》的最大特点是以义例说经。他考论鲁史与《春秋》之别,明辨史"例"与经"义"之分,提出了系统的以"策书之例"与"笔削之义"为核心的《春秋》书法义例说。其《春秋》义例学说,是在依据《左传》及杜预注、融通三传史法经义说、批判继承诸家义例书法说基础上的发明,不仅体系颇为严密完整,而且从方法论层面上形成了独具特色的《春秋》诠释学系统。赵汸的《春秋》义例学所体现出的会通经史、据传求经,由《左传》     

评徐杰令《春秋邦交研究》

黑龙江大学徐杰令先生的《春秋邦交研究》(中国社会科学出版社,2004年)以新颖的观点和独特的视角,从春秋邦交方面展开对春秋史的解读,令人读后有耳目一新的感觉。该书是在作者博士论文的基础上反复修订而成,可以说囊括了作者近年来在先秦史研究领域的最新研究成果。无论从形式还是内容上看,都堪称是一部学术质量较高的著作。全书共分四章,从春秋邦交人员、春秋邦交礼仪、春秋邦交思想与邦交艺术及影响邦交的几个因素等方面展开阐释,涉及了春秋时期的历史、政治、官制、礼制、军事以及当时人们的思想意识等方方面面。总的说来,该书有如下特点…     

赵汸《春秋》“策书之例”与“笔削之义”说论析

在《春秋》学史上,元末《春秋》学家赵汸研治《春秋》的最大特点是以义例说经。他考论鲁史与《春秋》之别,明辨史"例"与经"义"之分,提出了系统的以"策书之例"与"笔削之义"为核心的《春秋》书法义例说。其《春秋》义例学说,是在依据《左传》及杜预注、融通三传史法经义说、批判继承诸家义例书法说基础上的发明,不仅体系颇为严密完整,而且在方法论层面上形成了独具特色的《春秋》诠释学系统。赵汸的《春秋》义例学所体现出的会通经史、据传求经,由《左传》到《春秋》、由考证史法而辨析经义的治经理路,以及力纠唐宋以来舍传求经、虚辞说经、附会穿凿之弊端的经学理念,是其《春秋》义例学说的主要价值和贡献。     

朱熹说《春秋》

朱熹认为《春秋》是史,是因为反对经学家一字褒贬的解经法,直把《春秋》看作史;朱熹不从一字褒贬中解经,而从具体史实中体会《春秋》义理。同时,他将义理贯穿于《春秋》史事之中,并将义理作为史书写作的指导原则。然而《春秋》义理本身却是不融通的,所以视《春秋》为史,出于朱熹对《春秋》义理不能融通之后无奈的选择。     

史注名著三种

一、裴松之《三国志注》史注出现于汉代,有记载者,如延笃《史记音义》、应劭《汉书集解音义》、贾逵《春秋外传国语解诂》、胡广《汉书解诂》、服虔《汉书音训》等等,不幸的是,这类典籍均已亡佚,但从其史注名称推测,可知这类史注多以解释文字、考订制度为主。然而,宋裴松之所作《三国志注》则不同于以前的史注,独具一格。《隋书经籍志》著录裴注《三国志》六十五卷外,尚有《叙录》一卷,惜《叙录》失传,所以,对裴松之作注的宗旨的了解,只能通过《上〈三国志注〉表》及其具体内容认真体味了。裴松之在《上〈三国志注〉表》中说:“寿书铨叙可观,事多审正。诚避览之苑囿,近史之嘉史。然失在于略,时有所脱漏。”于是,裴松之注《三国志》“务在周悉”,“上搜旧闻,傍摭遗逸”,据《廿二史札记》卷六“裴松之三国志注条”载,裴松之收集三国史料     

章太炎的《春秋》、《左传》研究

本文选择章太炎经学研究中最具代表性的《春秋》《左传》研究进行论述。章氏对《春秋》《左传》的研究基本上以论述《春秋》《左传》二者之间的关系为出发点 ,以批驳公羊学派的《左传》作伪说为皈依。他从史学角度论证《春秋》为经史一体 ,《左传》信而可考 ,论证《春秋》三传的关系 ,论证《春秋》《左传》笔法、体例、行文的不同之处等 ,从论据到论点均有精彩、可取之处 ,具有较高的学术价值和时代意义。     

点评一条“文革”史料

诗人流沙河谈到应当给“文革”写史的时候说:“国家的大《春秋》我不敢写,就写写个人的小《春秋》吧。”于是他写出了《锯齿啮痕录》这本小《春秋》。这本小《春秋》,也就是他个人的“文革”史。“文革”史作为一门专题史,有一点很别致,就是史源极其丰富,几乎每个人都有一本小《春秋》可写。这是因为,“文革”的创意之一,是要“触及每个人的灵魂”,而且果然触及了,所以人人都有了做野史家的资本。流沙河的小《春秋》,     

白寿彝教授同本刊编辑谈史学史研究

白寿彝教授同本刊编辑谈史学史研究１９９５年１月１０日,本刊主编白寿彝教授同本刊编辑谈到史学史研究的问题。白寿彝先生说,近几年来,我们的史学史研究是有成绩的,但是,同社会对我们的要求和从史学发展的要求上来看,还是不够的。史学史研究要发展。白寿彝先生说,...     

董仲舒与“春秋决狱”

相较而言,董仲舒一直是法史研究中关注的重点,其为"春秋决狱"的开创者几乎已成为学界共识。本文认为,董仲舒不是"春秋决狱"的第一人;他只是汉代"春秋决狱"的积极倡导者之一,是汉代"春秋决狱"的重要实践者之一,是汉代"春秋决狱"的大力推动者之一。不仅如此,从与政权的紧密程度看,他对"春秋决狱"的直接影响甚至比不上公孙弘。     

春秋日食三十七事考

春秋日食,是编制春秋朔闰表的重要依据。从前学者由于对日食公历日期的不能确定,所制闰月,多有舛误。今以科学测定之公历日食日期为准来校定春秋朔闰,则不仅可证前人之误,且能重新厘定出一份十分准确的春秋朔闰表来,为研究历法与春秋编年作好准备     

战国秦汉时期长江中游地区气候状况研究

本文根据历史文献、考古材料和钻孔孢粉资料等,对战国秦汉时期长江中游地区的气候状况进行了初步的探讨。结果表明:战国初期,该地气候温暖湿润;战国中后期至西汉武帝后期,气温下降,气候温凉,极端寒冷事件不断出现;约从公元前100年始,气温明显回升,至公元初年前后,长江中游地区复为温暖湿润的气候环境;公元之初的新莽政权时期,气候经历了由暖而寒的历史转变,降温过程大致持续到东汉明帝时期;之后至东汉中后期,气候暖湿,尤其是冬季气温相对较高;东汉后期,气候再度出现了幅度不大的波动,标志着魏晋南北朝时期大降温的开始。此间气候虽屡有起伏,但总体而言,战国秦汉时期长江中游地区的气候仍以暖湿为主,气温略高于今,或与现今差别不大。在干湿状况方面,具有干湿相间的特点。     

From There to Here: Punctuated Equilibrium to the General Punctuation Thesis to a Theory of Government Information Processing

In this introduction to the Policy Study Journal's special issue on punctuated equilibrium, we provide an overview of the approach, how it evolved, some of the major critiques directed at it, and some of the major developments it has spawned. We argue that the most important aspect of a theory or framework is not whether it is right or wrong, but the extent to which it is fruitful; that is, the extent to which it stimulated further research. Finally, we review the articles in this issue and put them in context.     

吴汝纶医药观的文化表现及成因简论

吴汝纶的医药观,明显地表现为对西医西药的笃信、热衷乃至迷信,对中医中药的非信、排拒乃至诋毁,呈极端化、绝对化、情绪化的偏执.这既是构成他中西文化观的一个侧面,又与他中西文化观的整体情状不相协调,是其中一个扭曲了的特殊环节.究其成因,既受着特定环境因素的影响,更缘于其个人文化素质条件的制约.     

网络虚拟财产的法律保护

网络产业已经成为我国重要的经济增长点,但是,在我国网络上的虚拟财产并没有得到有效的保护,究其原因在于现行法律没有对虚拟财产的合法性作出明确规定,相关法律法规对网络虚拟财产的保护还是一片空白。因此,本文在对虚拟财产进行法律界定的基础上,对虚拟财产的法律保护进行了初步探讨。     

Interpretation and its others

An interpretive approach to political science provides accounts of actions and practices that are interpretations of interpretations. We develop this argument using the idea of ‘situated agency’. There are many common criticisms of such an approach. This paper focuses on nine: that an interpretive approach is mere common sense; that it focuses on beliefs or discourses, not actions or practices; that it ignores concepts of social structure; that it seeks to understand actions and practices, not to explain them; that it is concerned exclusively with qualitative techniques of data generation; that it must accept actors' own accounts of their beliefs; that it is insensitive to the ways in which power constitutes beliefs; that it is incapable of producing policy-relevant knowledge; and that it is incapable of producing objective knowledge. We show that the criticisms rest on both misconceptions about an interpretive approach and misplaced beliefs in the false idols of hard data and rigorous methods.     

提高民族地区党的建设科学化水平研究

党的十七届四中全会提出了“不断提高党的建设科学化水平”的重大命题,既对党的建设提出了新要求,也为民族地区加强党的建设指明了方向。提高民族地区党的建设科学化水平,必须从民族地区的实际出发,认真分析民族地区党的建设面临的新形势新任务,在继承民族地区党建工作经验的基础上,将中央对提高党的建设科学化水平的一般性要求与民族地区党的建设工作的实践有机结合起来,找准和把握提高民族地区党的建设科学化水平的着力点,积极探求提高民族地区党的建设科学化水平的规律,努力探索出一条提高民族地区党的建设科学化水平的新路子。     

Malaria and malaria‐like disease in the early Middle Ages

Malaria impairs human reproduction, augments excess mortality, and lowers productivity. It can exercise a debilitating effect so profound that it defines regions. The disease is an essential element in histories of places and periods in which it was endemic. Although many European regions are thought to have had a long association with malaria, evidence for the disease, the parasites that cause it, and the mosquitoes that transmit it, is thin before 1900. Malaria's early medieval history is opaque. This paper clears up contours of malaria's occurrence in Frankish Europe. It surveys sources relevant to its study and establishes guidelines for retrospectively diagnosing the disease. It argues that malaria was plentiful north of the Alps before 1000 and that it influenced demographic trends where it was endemic.     

Liberation theology and the voice of the indigenous other in Guatemala

The legacy of the liberation theology in Guatemala is complex. Although it mobilized progressive Catholic forces at times, it has not overcome reactionary and conservative church elements. Most importantly, it has not proven entirely capable of rising above elitism, nor has it moved beyond paternalism toward Maya culture.     

Offa’s Dyke: a historiographical appraisal

Offa’s Dyke is one of the largest and best known, if rather less well understood, field monuments in Britain. Despite this, there have been very few primary studies of it. This article makes a critical examination of the principal bodies of work dealing with the dyke. It argues that in many respects our knowledge is less certain than is usually believed. In particular it discusses the time and labour necessary for the construction of the earthwork and it is suggested that it could have been constructed much more quickly, and with a much smaller workforce, than is generally supposed. More fundamentally, the purpose and function of Offa’s Dyke are considered, and it is argued that, in addition to any practical utility it may have had, the earthwork had important ideological significances that until recently have been largely neglected. Specifically, it is argued that the dyke was a manifestation of eighth-century Mercian royal ideology, intended to consolidate the power of the Mercian kingship, in the west midlands in particular and southern England more generally.     

The Evolution of the Contemporary Blackening

‘The blackening’ is a pre-nuptial rite of passage for men and women that takes the form of capturing, dirtying, and cleansing the bride and groom. I show that it evolved from an older ritual called the feet-washing. Scottish in origin, widespread as a feet-washing ritual, both in urban and rural settings, the blackening is now a predominantly rural tradition. Although it can and does occur for men anywhere in the country, it is mainly confined to northern and, particularly, north-east Scotland for women, and it is women who are the main focus of this article. I describe the contemporary blackening, before tracing its evolution. I then consider the form and function of blackening’s predecessor, the feet-washing, before discussing how and why it evolved to become the ritual it is today.