西周昭穆制度的几个问题

西周昭穆制度的几个问题刘海文昭穆制度是我国西周史研究中的重要领域,也是争论较多的问题之一。作者根据有关材料,谈一点不成熟的看法。一西周宗庙制度中的昭穆之序宗庙制度是中国历史上宗法制度的重要组成部分。西周的昭穆制度,与宗庙制度有着密切的关系。《礼记·中...     

武父乙盉与殷墟大型宗庙基址F1复原

"武父乙盉"是武丁为其父所铸祭器,F1宗庙的10个房间所奉祀的神主是自大乙成汤至祖丁的9位直系先王,也就是武丁卜辞中的"九示",再加上武丁之父小乙。殷墟F1宗庙的发现,证明《商书》所说的殷人"五世之庙"是不存在的,《礼记·王制》郑玄注:殷制六庙"契及汤与二昭、二穆"的说法也是错误的。殷人不曾实行昭穆制度。     

评《昭穆制度研究》

评《昭穆制度研究》任士英昭、穆与昭穆制度,习见于传世文献。昭穆制度作为一种历史存在,源远流长,从无异词,但昭穆制度的本源与真实情况如何,却从没有一致的、令人信服的说法,兼之昭穆制度与宗庙、祭祀、墓葬、婚姻、继承及宗法制度等关系密切,先贤硕儒更是聚讼纷...     

兄弟相继为君的昭穆异同问题

昭穆之制是中国古代庙制中一项重要制度,因年代久远,史缺有间,自春秋以后,人们对昭穆制度一些具体内容已不甚了了。虽然昭、穆之称散见于《诗》、《书》、《左传》、《国语》等古代典籍中,又有去古未远的汉人的着意加工整理,如《礼记》中所叙,似较有系统,但对昭穆制度产生的时间、原因,昭穆名称的含义以及兄弟相继为君的昭穆异同等诸多问题,古人均未明言,遂使后世注释者见智见仁,各逞己意,千古聚讼而治丝愈棼。本文拟就兄弟相继为君的昭穆异同问题,略陈管见,以求教于诸位专家学者。     

重读王国维《殷周制度论》

王国维先生做《殷周制度论》,以卜辞材料论证殷以前无嫡庶之制,为古代宗法制度研究上的一大发明。但此文以晚出的宗法理论材料与卜辞材料做对照研究,认定立子立嫡之制起于周初,为周公所创,是为周人改制之最大者,存在一系列失误。商代宗法的基本体制应是依父系分族而仍依母系分宗,周初尚大致承此体制,而与晚周宗法大不相同。说中国政治与文化之变革,莫剧于殷周之际,也不是历史实情。     

宗法统治与中国封建社会

一中国封建时代的宗法统治最为突出,严重地障碍了中国历史的发展。早在奴隶制时代,奴隶主为了对奴隶专政的需要,吸收和利用氏族社会父系家长制的血缘组织,在西周形成了一套加强奴隶制统治的宗法制度。宗法,《说文》释“宗”字说:“宗,尊,宗庙也;从(?),从示”。“(?)”是屋宇,“示”是神主,本义是“宗庙”。由于近亲各家族都在一个宗庙里祭祀祖先,因此,这些家族合称为“宗族”。“宗法”就是家族共同遵守的各种法规,如家族的组织法和继承     

先秦国家制度建构的理念与实践

正商周时期的祭祀、分封、宗法、礼仪等皆依制度而行。起初人们将制度称为"制"或"度"。"制"之本义为裁断;(1)"度"之本义为度量,引申为度量之标准。(1)将两者合而用之,"制度"即表示裁断之标准,包括法令礼俗等多重内容。大而言之,国家机器、统治权力的运作皆在制度的框架内运行;小而言之,社会各阶层各集团的人际关系及个人言行,也要受制度约束。制度之出现甚古远,但"制"、"度"、"制度"等概念的抽绎和形成则经历了较长时段的发展。后人言"黄帝始作制度",(2)或言禹、汤、文武的小康时代才"设制度",(3)正可以说明"制度"观念的历史悠久。     

潮州祠堂建筑的文化心理分析

祠堂是潮州城乡一道亮丽的风景。潮州处在南海之滨,偏于粤东一角,地理位置偏僻而闭塞,宗法文化非常兴盛,宗族观念深入人心。祠堂是中国宗法文化的重要载体,自明代中期宗族礼仪庶民化之后,祠堂作为构建宗族组织的重要内容,在潮州大规模兴起,民间修祠供祖蔚然成风,宗族祠堂遍布潮州城乡。     

汪道昆的谱本宗与宗法收族理论

徽州为明清宗族制度发达地区,这也是徽州士大夫文人宗法制度庶民化努力的结果。宗法制度庶民化并不仅仅是宗法制度贯彻实践的问题,也包含士大夫文人对民间宗族建设活动的宗法理论解释。汪道昆的谱本宗主张及其修谱活动就是建立在民间宗族的祖先谱系文化基础之上,反映了世家大族的独立性追求与以村落宗族为中心的社会现实;其强调的亲亲收族是对谱本宗活动的宗法理论新解释,民间宗族建设实践推动了宗法制度的庶民化发展。     

清代宗族的社会属性——反思20世纪的宗族批判论

清代的宗族具有大众性、自治性、互助性、民主性、宗法性、依附性诸种特性,概括地说她是含有宗法成分的自治性互助团体。她的宗法因素,不能夸大为"宗法性质";宗族自治、互助的功能,适应了民众生存生活的需要,起着积极的社会作用,应予肯定和尊重;宗族文化中的互助精神、自治意识、亲情意识是宝贵的中华精神文化遗产,为建设当代社会文明的有益资源。在20世纪,激进力量对宗族的否定,乃至取缔的态度,视为天经地义,但是作为历史则是可以、需要重新研讨的对象。尊重历史,还原宗族历史的本来面貌,乃必然之理。     

商代王位继承制的特质

商代自成汤始,三十帝十七世,弟及王位者十四人,其中九世为兄终弟及。殷王室在婚姻形态上虽有嫡庶之分,但并不彻底也不完备,未能进一步对继承王位的嫡子再分嫡庶,故无法形成具有区别大小宗的宗法制度。而子继作为弟及的中介和桥梁,起初主要是长兄之子,至小乙时转变为季弟之子,武乙以后又变为嫡长之子。子继者的亲属关系虽有变化,但在武乙之前基本上是兄终弟及的格局,从而显现出商代王位继承制的特质。周初承继了殷商末季的政治遗产,确立了更为严格的嫡长子继统法,遂成为后来百世不易的重要政治制度之一。     

潘柽章、潘耒兄弟之明史学成就考述

明末清初史学家潘柽章、潘耒兄弟二人一生致力于明史的撰述工作。柽章撰《国史考异》、《明史记》,考证精审;《今乐府》为史诗性著作,保存了大量历史资料。潘耒应诏入明史馆,参与《明史》纂修,提出多项修史建议,堪为后世典范。二人毕生致力于明史研究的学术精神成就了中国文化史上的一段佳话。     

邿召簠及相关问题初探

邿召簠出土于山东仙人台周代邿国贵族墓中的M3,由其铭文可知,此器为男性贵族邿召的自作器,用于宴飨"诸母"、"诸兄"等亲族成员。而M3墓主为成年女性,其身份应为邿召的妻子、宗族的宗妇,此器应为其生前所用并随葬墓中。该器的出土一方面体现了两周时期宗妇在家族中的职责与权力,也从另一方面表明除宗妇外,家族内的"诸母"即各小宗宗族长之妇也有权力参与家族内的宴飨活动。     

商代亲称区别字若干问题研究

目次一商代亲称前的数字问题二商代亲称前的大、中、小问题三商代亲称中的"高"与"毓"四结语简单而言,亲属称谓是指那些反映人们亲属关系的称谓,如祖、妣、父、母、兄、弟等一系列基本称谓。商代亲属称谓前的区别字意义重大,它和亲称共同规定了成员的家族乃至社会角色。然而,对于区别字问题,此前学者虽已有很好的讨论,但仍存留诸多问题有待进一步研究。     

Placing the second generation: A case study of Toronto

We examine the social mobility of the second generation in the Toronto metropolitan area by analyzing whether the adult children of immigrants live in more affluent and desirable neighbourhoods than the first generation. Using 2016 census microdata, we compare the social characteristics of census tracts where immigrants and the second and third-plus (3+) generations concentrate. The index of dissimilarity indicates the degree of residential separation among generations and for five ethno-racial second-generation groups: Chinese, South Asian, Black, Southern European, and Northern and Western European. The empirical findings show that the neighbourhoods where the first generation is over-represented are less affluent than those where the second and 3+ generations concentrate, with the largest improvements in social status occurring between the first and second generations. Although they frequently live in more distant suburban neighbourhoods than the first generation, the second generation still tends to live in inner and outer suburbs more than the exurban 3+ generation. For the second generation, the degree of residential concentration varies across ethno-racial groups with persistent segregation marking the residential locations of racial minorities. The findings highlight the variegated geographies and social mobility of the second generation in Canada's largest metropolitan area.     

Power over past and future: Abbess Emma and the nunnery of Sant Joan de les Abadesses

Abbess Emma of Sant Joan de les Abadesses, post-Visigothic Catalonia's first known nunnery, left a sufficient documentary record to permit in-depth study of her method of rule, which included taking her comital brothers to court for her rights. Closer study of these acts suggests that her rule was part of a family strategy, whose change by a younger generation was to undo many of her efforts to secure Sant Joan's independence. Her rule included not only aggressive territorial aggrandizement but the reshaping of the locality's history in a way which has endured until this day.     

两代流动人口在城镇定居意愿的代际延续和变化——基于福建省的调查

本文利用一项福建省流动人口抽样调查资料,对两代流动人口在城镇定居意愿的差异进行了深入考察。结果表明,新生代流动人口在城镇的定居意愿虽已发生不同于第一代流动人口的变化,但在整体上仍延续了前者的特点而未发生从循环流动向在城镇定居的根本性转变。同时,两代流动人口在城镇的定居意愿除受到户籍制度的限制外,还受到流动人口在以劳动密集型行业为主导的次级劳动市场高度集中、就业不稳定、社会保障水平低、在城市的生存能力有限等状况的制约。这些结论对制定符合流动人口实际的相关政策具有重要启示。     

中共三代领导集体全球战略观的演变

建国以来 ,中共三代领导集体根据国际战略形势的变化发展 ,提出不同时期的全球战略思想 ,毛泽东依据世界格局的变化 ,提出了三个世界理论 ,并从战略高度及时调整了我国的内外政策 ;邓小平分析了当代世界格局的新变动 ,提出了和平与发展是时代主题的理论 ,进一步调整了中国的外交政策 ;江泽民分析了我国改革开放和现代化建设的新国际环境 ,提出了“争取一个长期的和平国际环境”的战略方针 ,开创了面向新世纪的外交新局面。从建国初期的“一边倒”战略到六七十年代的“一条线”战略 ,从“一条线”战略再到 80年代确立的不当头、不结盟的战略方针 ,中共三代领导集体的全球战略观有着内在的密切联系 ,即都始终坚持了独立自主和反对霸权主义 ,维护世界和平的原则立场。表明了中国共产党人深邃敏锐的世界历史眼光和对世界历史进程的自觉把握。     

The relevance of vein texture in understanding the past hydraulic behaviour of a crystalline rock mass: reconstruction of the palaeohydrology of the Mecsekalja Zone,south Hungary

This study reconstructs the palaeohydrogeologic evolution of the shallow‐to‐moderate Mesozoic subsidence history for the Mecsekalja Zone (MZ), a narrow metamorphic belt in the eastern Mecsek Mountains, Hungary. Brittle deformation of the MZ produced a vein system with a cement history consisting of five sequential carbonate generations and one quartz phase. Vein textures suggest different fluid‐flow mechanisms for the parent fluids of subsequent cement generations. Combined microthermometric and stable‐isotope measurements permit reconstruction of the character of subsequent fluid generations with different flow types, as defined by vein textures, yielding new information regarding the hydraulic behaviour of a metamorphic crystalline complex. Textural observations and geochemical data suggest that fracture‐controlled flow pathways and externally derived fluids were typical of some flow events, while percolation through the rock matrix and the relationship to the Cretaceous volcanism and dyke emplacement were typical of others. The difference in the mode of calcite deposition from pervasive fluids (i.e. pervasive carbonatisation along grain boundaries versus deposition in antitaxial veins) between two calcite generations related to the volcanism inspired a stress‐dependent model of antitaxial vein growth. Textural and isotope variations in a vein generation produced by the same parent fluid indicate rock‐dependent hydraulic behaviour for different rock types, distinct action of the contemporaneous fracture systems and different extents of fluid–rock interaction. Cathodoluminescence microscopy and fluid‐inclusion microthermometry shed light on the possible role of hydraulic fracturing in the formation of massive calcite. The time of formation was estimated from the isotope composition of the oldest calcite generation and its presumptive relationship with the sedimentary sequences to the north, whereas microthermometry permitted conciliation of the reconstructed flow sequence with the Mesozoic subsidence history of the Mórágy Block (including the MZ).     

Rural masculinities and fathering practices

Fatherhood and fathering practices have been surprisingly absent from the literature on rural men and masculinity. This article draws on interviews with two generations of farm fathers in Norway to examine how rural masculinities are constructed through fathering practices. It explores how fathering creates potential for the development of alternative rural masculinities in two socio-historical contexts. Findings demonstrate that farm work is important for masculine legitimization in both generations, but, in contrast to the older generation, for the current generation farm work and fathering practices have become spatially separated. Their greater involvement in childcare within the domestic spaces indicates a slight shift towards more equal co-parenting driven by the movement of mothers into the non-farm labour force and the new fathering moralities in society. However, fathering practices through outdoor sports, wilderness activities and hunting constitute stable sites of rural masculinity. As fathering requires nurture and compassion, these ‘traditional’ rural activities display the fluidity of rural masculinity.