关于岳飞的评价问题

全日制十年制初中《中国历史》课本第二册中,对岳飞在抗金斗争中的功绩给予了高度的评价,但没有对岳飞加以民族英雄的称号。于是,有同志对此产了许多疑问:岳飞究竟是不是民族英雄?在对学生讲授时能不能讲他是民族英雄?我个人认为,这需要对课本的内容和精神作全面地理解和考虑,以便对学生进行必要的爱国主义教育。首先,课本中没有直接说岳飞是民族英雄,并不等于说岳飞不是民族英雄,或者说不配称为民族英雄的问题。岳飞能不能称为民族英雄,是由当时宋金战争的性质和岳飞在抗金斗争中的功绩与地位决定的。课本中肯定了金对宋进行的是非正义的掠夺战争,而宋朝军民英勇抗击金兵的掠夺和占领则是正义的,符合广大人民的利益。岳飞在抗金中斗争坚决,功绩卓著,最后遭投降派迫害而坚贞不屈,作为一个民族战争中的英雄是毫无愧色的。有同志担心的提出了一个问题,给岳飞以民族英雄称号是否会妨碍我国民族之间的团结,这确实是现实生活中遇到的一个难处理的问题。但是,我     

岳飞即满江红,满江红即岳飞简

岳飞是南宋初年的抗金名将,是历史上著名的军事家、战略家。是我国万民敬仰、永垂不朽的民族英雄。他文武兼资,不但英勇善战,而且所写“札、奏、檄、表”等文字,其文采堪与诸葛亮的《出师表》媲美;又兼工诗词。他的不朽词作《满江红·写怀》是一首气壮山河,传诵千古的名篇。词中表达了作者抗金救国的坚定意志和必胜的信念,体现了大无畏的英雄气概,洋溢着爱国主义的激情。岳飞精神激励着一代又一代的中华儿女。尤其是在国难当头时,无数仁人志士以岳飞为楷模,     

吕思勉与《白话本国史》

20世纪初新史学兴起,运用新观念、新方法编著一部通史成为许多学者的追求目标,其间既有成就,也有缺憾,这一切皆成为吕思勉编写新史的借鉴资源。吕思勉《白话本国史》的写作宗旨、写作方法正可见在史学转型时代传统与现代之间的碰撞与交融。而那一代学人丰厚的传统学术根柢与治学路径上的新取向相结合形成的学术品格,则更值得今人反思。     

和议之前契丹、女真对宋政策对比研究

契丹、女真所建立的辽、金王朝是先后与宋王朝并立的北方民族政权,都与宋王朝爆发过大规模战争。一般观点认为宋辽、宋金战争都是契丹、女真贵族对中原王朝发动的侵略、掠夺战争,等而视之;杨业、岳飞也都被视为抗辽、抗金的民族英雄。然而宋辽、宋金战争的性质并不一致,金人于宋王朝的侵略和掠夺要远较辽人贪残暴戾,文章将就辽之对宋政策与金之对宋政策做一番对比研究来探析两者的不同。     

岳飞葬在什么地方

南宋绍兴十一年十二月二十九日(1142年1月27日),是个阴暗的岁末,抗金民族英雄岳飞,以及岳云、张宪等,以“莫须有”的罪名被以秦桧为首的投降派杀害于狱中。国都临安的老百姓无不涕泣,“市人闻之,凄怆有堕泪”(《三朝北盟会编》卷二○七)。今天游人来到杭州栖霞岭的岳飞墓前,凭吊这位12世纪的爱国将领,也不免悲感交集,向这位赫赫有名的民族英雄深深鞠躬。但是,这个墓里是否真有岳飞的遗骨,却始终是历史上一个争论不休的问题。     

丹阳培棠村与岳飞后裔

上世纪80年代后期江苏常州民间发现的《曲阿培棠岳氏宗谱》很有史价值。这部保存基本完整的宗谱中载有一篇《肇基培棠考》,约千余字,详细地叙述了丹阳岳飞后裔居住之地,“培棠”村名的由来。培棠村今属江苏省丹阳市全州乡。当年乃香草河畔的紫阳渡口。数百年前,抗金名将岳飞之孙、曾担任丹阳(古代丹阳又称曲阿)县令的岳珂与其兄曾在此建“报本祠”,以报答先祖岳飞故交贡宪的抚孤之大恩。世事沧桑,     

和议之前契丹、女真对宋政策对比研究

契丹、女真所建立的辽、金王朝是先后与宋王朝并立于中国的北方民族政权,两个王朝都与宋王朝爆发过大规模战争。一般观点认为宋辽、宋金战争都是契丹、女真贵族对中原王朝发动的侵略、掠夺战争,等而视之;杨继业、岳飞也都被视为抗辽、抗金战争的民族英雄。然而宋辽、宋金战争的性质果真一致吗?笔者认为并非如此,本文就辽之对宋政策与金之对宋政策做一番对比研究,以证明两者的不同之处。     

黄龟年免官后的活动探究

南宋初年．正当以岳飞为代表的爱国军民奋力抗金、收复失地时．卖国奸臣秦桧力主对金朝议和投降．杀害民族英雄岳飞。可就在秦桧于绍兴元年（1131年）八月登上相位．把力主抗金的左相吕颐浩排斥到镇江“专治军旅”．举朝未识其奸时,时任监察御史的黄龟年即看出其狡诈．上书弹劾。黄龟年同秦桧的斗争,受到人们的普遍赞誉。民族英雄文天祥曾道：黄龟年三劾秦桧的奏章,     

《日本侵华七十年史》序

现在献给读者的这本书,取名《日本侵华七十年史》,这里包括两个基本含义:第一,书内叙述的主要是日本对中国的侵略;第二,日本侵略中国的时间约为70年。     

踏破贺兰山缺——岳家军兵力分析

正民族英雄岳飞是南宋抗金名将。北宋崇宁二年(1103年)出生于河北西路相州汤阴县(今河南汤阴)。他天生神力,少年时就开始习武。20岁时在河北真定入伍为军中小队长。同年,因父亲去世回家守孝。两年后家乡水灾,岳飞再次投军,在河东路平定(山西平定县)军中任偏校。靖康元年(1126年),宋钦宗赵桓反悔割地,两路金军二次南下围困开封。从平定军突围回家的岳飞,目睹了金人入侵后     

The worship of general Yue Fei and his problematic creation as a national hero in twentieth century China

National heroes are important in the development of nationalist thinking. One important figure in this context is General Yue Fei (1103–42), who unsuccessfully fought the invading Jurchen in the twelfth century. Shortly after his execution, a temple was built in his honour in Hangzhou. Local chronicles show that this temple was constantly renovated in later dynasties. Due to his continuous worship as a loyal warrior—even during the Qing dynasty—his temple became a powerful site of identity. His veneration as a national hero in the course of the twentieth century has, however, posed a problem to a post-1911 China that felt compelled to sustain a multi-ethnic nation-state, whilst at the same time facing the difficulty of not being able to do without General Yue Fei. This article shall make it apparent that his resurrection as a national hero in the twentieth century was possible because of certain narrative strategies that had already been propagated by the Manchurian rulers of the eighteenth century.     

Loyalist Tattoos and Tattooed Generals in the Song Dynasty

According to Yue Fei’s biography, when the legendary general was slandered and interrogated for treason, he tore the shirt off his body, exposing four characters tattooed on his back: “Exhaust one’s loyalty in service of the state.” This study looks at two components of the Yue Fei story—patriotic tattoos, and tattooed generals—and examines their meaning in the broader stretch of Song dynasty history. Yue Fei was not the Song dynasty’s only tattooed general who came to a tragic end. The Northern Song’s Di Qing was a tattooed soldier whose military merit allowed him to rise to the highest levels of power in the empire. Di Qing’s story makes it clear that tattooed generals were objects of suspicion and ridicule at court due to their military tattoos, a trait that linked them to the criminals and lower class men that manned the Song armies. Though military tattoos sometimes had a loyalist ring to them, they were carried out on a mass scale, and were a characteristic of coercion rather than fervent loyalism. This study shows that underneath the nationalist historical narrative of the Song dynasty, of which Yue Fei is a famous example, there lies a different story of social conflict within the Song state. Rather than a story of Chinese fighting non-Chinese and of traitorous and cowardly officials struggling with loyal patriots, this study offers a narrative of a social conflict between high-born clear-skinned officials and low-born tattooed military men.     

L’autobiographie allemande du XVIIIe siècle,interprétée à la lumière de la sociologie de niklas Luhmann

With the help of Luhmann’s theory, this essay tries to define the connection between the boom of autobiographical writing in the late 18th century and the rise of the middle classes. Central to this, is his definition of “career”, with which he describes the individuals’ behaviour in the new functional bourgeois society. Strictly speaking, the individual gains personal and social identity, through his or her spoken or written autobiography as can be seen clearly in Jung-Stilling’s autobiography, which was published bit by bit. The individual hereby improves its prospects of social advancement. On the other hand, K. P. Moritz in hisAnton Reiser describes his hero’s life as the “career” of a failure whose hyperactive imagination interferes with the formation of his identity. Thus autobiographical writing in the 18th century shows itself as the literary autopoiesis of the authors’ concrete individuality.     

自杀社会意义的赋予——以邓世昌自杀情景的建构为例

邓世昌是我国近代著名的民族英雄,他在黄海海战自杀后,清廷虽不赞同他的这种行为,但从强化其政治权威的角度出发,在公开的场合给其极高的褒奖,极力突出其民族英雄的形象。同时,社会上的知识精英们面对着民族危机的日益加深,他们为了寻找一种对抗残酷现实的精神寄托,也将邓世昌的形象不断的加以戏剧化。这使得整个社会对那些不利于将邓世昌建构为＂理想化＂民族英雄的记述进行了有意识的＂遗忘＂。这样既可以消除人们对邓世昌自杀的负面看法,引发世人的同情甚至是崇敬之心,又有利于把人们引导进＂忠君报国＂的行动中来。各个不同的群体从各自的现实需要出发,通过对邓世昌自杀情景的不断建构,赋予邓世昌自杀的社会价值和意义,并将这种价值和意义不断＂放大＂。     

The Spanish American War’s ‘Most Durable Hero’: Admiral Pasquale Cervera and Popular Heroic Values in the United States, 1898–1909

The United States honored a host of military heroes during the Spanish American War including Pasqual Cervera y Topete, the enemy admiral who had experienced a humiliating defeat at the Battle of Santiago Bay, Cuba (3 June 1898) at the hands of US naval forces. Over the course of the war and in the year that followed, American public opinion of the admiral became positive and increasingly laudatory. By late 1899, Life Magazine, followed by other popular publications, claimed that Cervera was a better war hero then Admiral George Dewey and other American officers who had been wildly celebrated for their wartime heroics. The enemy admiral’s heroic rise was possible because of a fundamental change in the relationship between the press and the nation’s war heroes that sped up each champion’s ultimate decline. In the late nineteenth century Americans sought chivalrous, selfless men of action for their heroes. As journalists began covering each war hero’s daily life as they did other celebrities, however, they discovered character flaws in the nation’s homegrown champions. This examination of Cervera’s gradual rise as an American hero through his death in 1909 includes an overview of the American hero-making process and lifecycle and how celebrity journalism shortened the reign of most war heroes. After identifying the complicated set of values the nation sought in its war heroes at the end of the century, this study will also explain why journalists considered naval heroes as better representatives of those cherished ideals than those from the Army (including volunteer Theodore Roosevelt) until well after the end of the war. Roosevelt was honored as a hero during the war and won the 1899 New York gubernatorial election largely because of his wartime popularity, but was not considered selfless because of his clear political ambitions. American hero-worship of Cervera developed slowly, was considerably more subdued than the public enthusiasm displayed for America’s native-born champions, and was undoubtedly bestowed, in part, as a criticism of the failure of American heroes to live up to the heroic narrative created for them by reporters and biographers. Cervera’s ranking as Life’s ‘most durable hero’ of the war, while seemingly nonsensical, begins to make more sense when the Spanish admiral is reconfigured as a national cultural hero instead of an American military champion. Despite his enemy status, Cervera came to epitomise important military values of the day, because of the rapid decline of the nation’s American-born war heroes brought about by celebrity journalism.     

胡宗宪《吕港帖》与乍浦之捷考

《吕港帖》是明代胡宗宪致沈良才的一封信。胡宗宪在向上级汇报抗倭作战情况的同时,明确了倭寇驻扎的时间、地点以及胡宗宪拟布置兵力的时间,并说明了作战将领的心理状态。作者就信中人物和事件进行考证,推论出信中涉及的是明嘉靖三十五年七月江浙总督胡宗宪指挥的一次抗倭战事,即胡宗宪撰《筹海图编·大捷考》一章中的"乍浦之捷"。作为个案,《吕港帖》也反映了尺牍丰厚的文献价值。     

Latvia’s Vanished National Heroes

The nineteenth century saw the invention of the national hero. His main function was to serve as an ideal for the nation. Latvia, however, is an exception to this general rule: after it regained independence in 1990, the national hero simply disappeared and no heroic image emerged. On the contrary, it was now the victim that became the emblem of Latvia’s regained independence. The country, of course, did not lack “heroes,” for there were in fact many candidates for the creation of a national hero, yet the hero as such no longer seemed to fit the new state. While the path Latvia had chosen of rejecting or refusing national heroes had an impact on its integration into Europe, it also contributed to ongoing frictions among its own ethnic communities.     

Front and Back Covers,Volume 27, Number 6. Decemver 2011

Front and back cover caption, volume 27 issue 6 Front cover ANTHROPOLOGY IN CHINA China has its own anthropology ancestors, revered today well beyond the discipline. In this photograph, former Vice Chairman of the Standing Committee of the National People's Congress Gu Xiulian and former Finance Minister Xiang Huaicheng jointly unveil a statue built to commemorate the centenary of the birth of Fei Xiaotong, China's most celebrated anthropologist. Official sources declared that the statue was intended to highlight the academic achievements of this nationally celebrated anthropologist. The Wujiang Municipal Party Committee and the Wujiang municipal government also dedicated a ‘Cultural Garden’ to ‘further expand the popularity’ and ‘enhance the influence’ of Kaixiangong village, the village in which Fei did most of his fieldwork. The Culture Garden is made up of an Exhibition Hall of the History and Culture of the Village, built in memory of Fei Xiaotong's sister, Fei Dasheng, and the Fei Xiaotong Museum. The museum explores the anthropologist's extraordinary life, highlighting in particular Fei's 26 visits to Kaixiangong. However, many Kaixiangong residents, and some government officials, were not enamoured of the commemorative statue that was erected on 23 October 2010. In his official standing pose, Fei Xiaotong was deemed ‘too distant’, and unlikely to ‘find repose’. Wu Weishan who had carried out the original official commission (and whose 31‐foot statue of Confucius was inexplicably removed from Tiananmen Square earlier this year), then visited Kaixiangong village and consulted its residents, after which he sculpted free of charge what was generally felt to be a more fitting replacement. The new statue depicts Fei relaxed and smiling in an armchair, echoing the Chinese ‘big‐tummy Maitreya Buddha’. Villagers believe this statue to be a more apt tribute to Fei's memory, and have expressed the hope that it will bring happiness to their village. Back cover BACK TO ‘CIVILIZATION’? Civilization is the name of a successful series of computer games (more than nine million units sold globally: see http://www.civilization.com ). Over the past two decades, the games have become increasingly sophisticated, not only in terms of programming, but also with respect to the background history, sociology and economics. For example, irrigation can increase food production, and granaries enable surpluses to be stored and populations to increase. The moods of the citizens matter too: ‘If a city has more happy citizens than content ones, and no unhappy ones, the city will throw a celebration for the ruler called “We Love the King Day”, and economic benefits ensue.’ Featured civilizations range from the Aztecs to the Zulu. It is not known whether Sid Meier (‘the father of computer gaming’) and his fellow game designers have ever studied anthropology. Even if they had, it is unlikely, as Chris Hann points out in his editorial in this issue, that the concept of civilization would have figured prominently in their curriculum. Civilizational analysis is a lively subfield of sociology and has never really gone away in archaeology, but it largely disappeared from anthropology in the second half of the twentieth century. Hann discusses some of the reasons for this, and lends his support to recent efforts to revive anthropologists’ interest in the concept. For all its variation, Sid Meier's addictive gameplay exemplifies the fiercely competitive, often violent ethos of today's capitalist civilization. The aim of each game is to rule the world in the name of just one civilization. Hann sees affinities with recent popular books engaging with world history, which rely heavily on contemporary readers’ familiarity with IT. The big question is whether ‘killer apps’ (Niall Ferguson) and the rise of silicon intelligence at the expense of carbon (Ian Morris) will eventually eliminate civilizational pluralism.     

The Noble Savage in the Voyage of La Perouse (1785–1788)

The gaucho is an almost mythical character in Argentine Literature, sometimes because of his barbarism and other times as a result of his heroism. In the nineteenth century the gaucho was characterized in very antagonistic ways; the spectrum extends from symbolizing the national backwardness to personifying the country's national identity. Sarmiento describes gauchos in Facundo (1845) as uncivilized and lazy individuals inclined to the savage ways of the caudillos. On the other hand, José Hernández in Martín Fierro (1872) portrays the gaucho as a brave wise man who is worthy of being considered the model citizen for the new nation. Both representations give a glimpse to the lack of objectivity, obscured by the passionate views of the authors in whose works the gaucho is either attacked or mystified. The characterization of the gaucho as a barbarian or national hero are the two more popular and known positions, but they are not the only views. Another nineteenth-century Argentine writer, Juana Manuela Gorriti in Panoramas de la vida (1876) offers a conciliating and intriguing position in her foundational narrative that was conveniently silenced for almost a century. Her approach reflects the complexity of the gaucho, indicating that this individual can be heroic—like the General Güemes and his troop of gauchos who defended the freedom of the incipient country—or uncivilized, like Facundo Quiroga and Juan Manuel de Rosas who did not respect the citizens’ rights. But most importantly, she offers an insight into the gaucho's way of life that subverts the well-known ‘civilization versus barbarism’ discourse, positioning the gaucho and his wife, the paisana, as a crucial link of the economic national wealth. In other words, Gorriti presented this marginalized group as legitimate citizens of the territory who distinctly deserved to maintain their property and freedom, since they contributed to building the motherland.