略论晚清乡村社会教化体系的历史变迁

清朝统治者在实践中确认了“教化为本”的统治原则,且逐渐形成并完善了自己的乡村社会教化体系。清代乡村社会的教化体系乃是一个二元同构性的组织系统,即以保甲制为代表的官方教化组织和形式与以宗族、乡约为代表的非官方教化组织与形式同构而成。鸦片战争后,随着社会结构的变动,乡村教化体系的变迁表现为两个方面：其一是传统乡村教化组织趋于形式;其二是乡村教化的内容开始发生变化。与传统乡村社会的教化体系─—官方与非官方教化组织二元同构性体系──不同,晚清乡村社会的教化体系乃是一个新兴教化体系与旧式教化体系异质并存的复合体。晚清乡村社会的教化体系呈现出多元化的趋向,这首先表现在教化组织形式属性的多元化上。其次还表现为教化主体的多元化。而且,晚清乡村社会教化体系嬗变的历史趋向,是以王朝对于基层社会控制的失控为标志的。清王朝逐渐失去了对乡村社会教化主体的控制,使得乡村社会的教化呈现出一种空前的失范状态。晚清乡村社会教化体系变迁所产生的影响是深远的。它与晚清政府走向灭亡时各项制度的衰落变迁同步进行着,并在相互之间产生着互动,共同构成了王朝灭亡的全部内容。     

清代教化研究述评

正"古之王者莫不以教化为大务"(《汉书·礼乐志》,中华书局,1962年,第1032页)。教化在国家治理、社会生活方面发挥了重要的作用,对中国历史产生了深远影响。教化直接关乎地方风化、社会秩序、国家治理,乃至治乱兴替,其重要性是不言而喻的。历代的统治者均十分重视教化。清朝统治者也倡教化以稳定社会。关于清代教化的研究,自清季民国以来,渐有成果零星出现,但多以各类专门研究中略有涉及为主。如孙俍工《戏剧作法讲义》(亚东图书馆,1925年)     

从道德教化、内化到蜕化

道德教化的目的是要通过一定的途径和方法把国家或社会倡导的价值观转化为个人和社会群体一致认同的价值观,把国家或社会的价值标准转变为个人和社会群体都自愿尊奉的价值尺度,从而规范个人和社会群体的行为,实现个体价值目标和集体价值目标的统一。然而现实生活中由于种种原因,个体并没有完全内化教化的内容,即使内化了有时也没有完全外化为道德行为,产生了道德蜕化。通过对道德教化、内化和蜕化过程的研究,我们可以更清楚地知道其中的原委,为我们重新反思道德教化提供现实性基础。     

明代广东仕宦形塑庄氏烈女形象研究

旌表烈女是明王朝在乡村推行教化的重要手段之一,也是地方官绅借机向朝廷表达宣传教化取得成效的一种方式。明代广东仕宦通过舆情鼓噪为村妇庄氏成功地争取到朝廷的旌表,并为庄氏修墓、建祠及坊表,引起更多士人参与到书写庄氏故事的行列,向全社会传达王朝教化在海疆社会的成效。庄氏也成为社会大众接受王朝教化的象征符号。     

礼俗互动传统中的顾炎武风俗教化观及其现代启示

作为一种政治文化传统的"礼俗互动"话语及其实践,建构了传统社会的统一性。顾炎武的风俗教化观是传统"礼俗互动"的缩影,他认为作为一种政治文化的风俗是全民性的,论世必考其风俗,历史兴衰与风俗美恶联系紧密。整顿风俗必然要以礼乐教化为纪纲,"民德厚而礼俗成"是其风俗教化观的主要宗旨,其风俗教化观对当下的礼俗互动话语具有一定的现代启示意义。新格局下的"礼俗互动"话语及其实践方兴未艾,传统礼俗的现代性转化及其互动为我们理解当下中国社会提供了新的视角,发挥这种本土思想资源在国家治理与民间自治上的社会整合功能,有助于推进国家治理体系和社会治理能力的现代化。     

宋陈孝子祠堂之碑

江苏吴县文物管理委员会在文物普查中,在蠡口乡朱庄原陈孝子祠堂废址上,发现一块《宋陈孝子祠堂之碑》(图一)。该碑汇集著名书画家沈周、文学家邵宝、名臣吴一鹏手迹于一石,具有较高的艺术价值和文物价值。《宋陈孝子祠堂之碑》,青石质,高167、宽71厘米,圆首。碑额阴刻篆文"宋陈孝子祠堂之碑"八字。碑文分为四部分:右上方为《苏州志纪异》,抄录了《苏州府志》中关于陈孝子事迹的记载。这段碑文为楷书,共7     

混同与选择——湖北孝感“董孝子”传说研究

"孝感"素以"孝道昌盛"而得名。过去,关于"孝感"之名的由来,多以为因西汉孝子董永曾"流寓孝感"之故。然据较早的文献如南宋王象之所撰《舆地纪胜》引《图经》则以为"因孝子董黯立名也"故"孝感"之得名,可能并非独因董永一人之故。通过结合传世文献与近世出土的汉魏墓葬孝子图中关于董永与董黯之材料,发现在汉魏时期曾流传另有一位因"怨亲之辱,白日报仇",取仇首祭母,因而被皇帝封赐的孝子——董黯。然由于"董黯"与"董永"皆为"董孝子",故大约到了南北朝时期,二位董孝子的传说可能即已产生了相混的现象。到了唐代以后,一方面由于董永的传说更富于传奇性,而被人们所津津乐道;另一方面可能也与唐代以后,由于国家法律制度的建立与完善,不再容许血亲复仇的行为存在,致这位杀仇祭母的"董孝子",逐渐被"孝感动天"的董永这类更具正面形象的"董孝子"所取代。     

关于伯奇的古代孝子图画

日前,承日本佛教大学黑田彰教授寄赠他的新作《伯奇赘语——孝子传图与孝子传》,文中论及中国北朝石刻、漆画等文物图像中关于伯奇的孝子故事,特别是在考证中引用了在日本流传的古代刻本《孝子传》材料,该《孝子传》中关于伯奇故事的叙述比中国现存古文献中记载的伯奇     

传统乡规民约何以可能——兼论乡规民约治理的条件

作为民间法的乡规民约在传统中国乡村社会治理中起着十分重要的作用,但对乡规民约如何起作用即其权威来源和基础却鲜有研究。探究乡规民约的权威来源是理解和把握乡规民约在乡村社会地位的重要视角。本文以马克斯·韦伯的权威来源理论为分析框架,从熟人社会的礼治秩序、乡约组织的宣教引导、宗族制度的家法族规、乡村精英的教化授命等角度探究乡规民约的权威来源及治理条件。     

写活社会精魂，增强志书教化功能

陈曼平在《内蒙古史志》2010年第4期上发表文章指出,教化是地方志传统的重要功能。首轮新编地方志书在体现教化功能方面有所欠缺,如最能体现教化功能的社会部类篇幅少了,人文内容薄弱,资料旧且滞后时代。文章认为,志书如何实现教化作用,主要是通过特定的体裁形式、一定的篇幅承载规定的内容     

‘I am also doing research’: Engaging mental illness and precarity in Ouagadougou

Narratives about mental health in Africa often present people with mental illness in situations of extreme precarity, such as in chains or on the street. In this article, the author argues that such representations should not become the only story regarding mental illness in Africa. The article focuses on the story of Joseph, a man who is an outpatient of a psychiatric ward in Ouagadougou, Burkina Faso, and reflects upon his experience of mental illness in relation to the ongoing story of his life. His confident statement ‘I am also doing research’ provides an entry point for understanding his engagements with life and mental illness as acts of experimentation that are not necessarily rooted in precarity. His story shows how precarity and possibility can evolve alongside each other. It also shows the role that psychiatry already plays in (some of) the lives of people with mental illness in an African context, interacting with other narratives of mental troubles and healing.     

Giulia Gramsci: Democracy and ‘the sexual question’

The aim of this paper is to examine the relationship between the way one lives in ‘private’ and one's political theory by considering Gramsci's views on both democracy and ‘the sexual question’, and in light of evidence from his marriage with Giulia Schucht, to assess whether the microstructural aspects of their lives reveal any ambiguity and contradictions with Gramsci's avowals on these two notions. Giulia's story suggests a need to reconsider perspectives on Gramsci. The inner coherence of her story highlights the inconsistencies between what Gramsci thinks and what he does (his ‘theory and praxis'). In short there is sufficient evidence to hypothesise that Gramsci had difficulty living up to his profession of democratic relations. The concluding sections of the paper consider the significance of Giulia's story for reconstituting political theory.     

Yhwh est-il un menteur? Une lecture narrative de 1 R 22,1-40

ABSTRACT: The portrayal of Yhwh that emerges from 1 Kings 22,1-40 is at first sight that of a malicious and immoral god who uses a lie to involve the king of Israel in a war that costs him his life. Deception, betrayal, dishonesty, etc., are terms used by some commentators to describe Yhwh’s behavior in this story. How can one understand such an act from a god often presented as faithful (Deut 7,9; 32,4), and whose word is truth (2 Sam 7,28)? In addition, how can we understand the death of Ahab whereas Yhwh just declared at the end of chap. 21 that the punishment of the ruler is postponed to the next generation? Some commentators attempt to justify the “deceit” of Yhwh by minimizing his responsibility in the matter or by citing extenuating circumstances of socio-historical order.

Through a narrative analysis of the story, this article asserts that the god in the story of Ahab’s death and in the previous episodes of his life is rather a patient and benevolent god, who gives the son of Omri opportunities to turn away from his sins and live.     

Rehabilitating Machiavelli: Kaspar Schoppe with and against Rome

This paper presents the unusual story of the efforts of the political agent and pamphleteer Kaspar Schoppe to rehabilitate Machiavelli. Unlike the few earlier attempts by Machiavelli's Florentine descendants, Schoppe's campaign was motivated by complex factors, which were in a great part related to his vision of Catholic renewal. Through the story of Schoppe's campaign for Machiavelli (which at a certain moment became related to Galileo's similar fight for Copernicanism), this paper offers not only a novel interpretation of this fascinating figure of the Counter-Reformation but also insight into the problems of science and political philosophy in the Catholic world.     

The Jacob Story: Between Oral and Written Modes

In this article I examine the relations between Jacob’s putative oral story and the pre-Priestly narrative. I argue that Hosea’s prophecy presents the version of Jacob's oral story related in his time and antedated by many years the composition of the story-cycle in its written form. Comparison of Hosea’s prophecy and Jacob’s narrative indicates the thorough way in which the exilic author worked the oral story he received in order to fit it to his ideological messages and religious concepts. To further examine the relations between the oral and written modes, I discuss the episode of the treaty between Laban and Jacob (Gen 31,45–54) in light of a Mari letter (A.3592). Comparison of the two episodes indicates that part of the biblical narrative rests on the oral story and other part was written by the late author. Evidently, the long process of oral transmission, the growth of the narratives in its course, and the creative reworking of the author make it impossible to either isolate the early oral layer within the present story-cycle or to date the stages of its growth in the oral process of transmission.     

布依族“改汉作夷”初衷及其价值——以孤本《王玉连》为例

《王玉连》是流行于望谟蔗香一带用布依语翻译、以布依族方块古文字记录的叙事长诗抄本。抄本产生年代在清末至民初,由王廷彬、王由戬、黄华祥根据历史故事"改汉作夷"(改编)而成。故事讲述王玉连被王二娘迫害被迫参军,母亲与妻子遭王二娘虐待外出乞讨,王玉连功成名就之后,在朝廷帮助下,惩罚了王二娘,与母亲与妻子重新团圆的故事。改变者的初衷是以布依族民众喜闻乐见的形式介绍汉文化,丰富布依族文化内涵。作品的改编在布依族中产生了广泛影响。布依语改编本《王玉连》是研究清代布依族文人社会思想的重要史料,是研究布依文学的一个窗口,也是研究布依族古文字的重要资料,具有重要价值。     

The Capture and Curation of the Cannibal ‘Vendovi’: Reality and Representation of a Pacific Frontier

ABSTRACT

The United States Exploring Expedition into the Pacific launched in 1838 was marked, like the continental expansion westward, by violent encounters with Native peoples. By examining the record of the expedition's kidnapping of the Fijian Ro Veidovi, the fate of his body after death, and the ways his story came to be invoked in the official narrative of the expedition, the popular press, the ‘National Gallery’ and, more recently, the Fijian press, this paper demonstrates how violent contacts on the Pacific frontier were remembered, effaced, and reconceived. The changing story of Ro Veidovi permanently bridged distant locales in an emerging ‘Pacific World’, setting in motion transcultural negotiations that continue to this day.     

The Josephan Judge Jephthah

This article offers a detailed comparison of Josephus' account (Ant. 5.255-270) of the judge Jephthah both with its biblical prototype (Judg 10,6-12,7) as attested by the ancient text-witnesses (MT, LXX, etc.), and with another, virtually contemporary, retelling of the Jephthah story, i.e. that of Pseudo-Philo in L.A.B. 39-40. Josephus' version involves abbreviations, expansions, rearrangements and other modifications of the biblical data. As a result of his application of these rewriting techniques, Josephus presents his Greco-Roman readers with a streamlined, easier-to-understand rendering of the Jephthah story in which, e.g., the divine role is downplayed, and Jephthah's vow is explicitly censured. In comparison to both the Bible and Josephus, Pseudo-Philo eliminates whole components of the story shared by them (e.g., the slaughter of the Ephraimites, 12,1-6// 5.267-269), while also going beyond both in his highlighting the tragic figure of Jephthah's daughter.     

“And There Renew the Kingship”: The Double Coronation of Saul (1 Samuel 10-11)

This article deals with the two accounts of Saul's coronation that appear in I Sam 10-11. As opposed to the traditional critical approach, I propose a literary perspective, positing that both coronation episodes belong to a single story that is developed by means of concentric parallelism. The concentric structure of the accounts (which indicates a reversal in the conception of monarchy), the strange and unique literary formulations, and the other well-known literary devices such as analogies and leitwort all flesh-out the ideal character of the king of Israel. This is done while establishing Saul's character as the perfect king, who is worthy to lead. The purpose of the story is to teach the proper approach to understanding the status of the king of Israel, and to show that at this stage of the story Saul recognizes his limitations as a flesh-and-blood king who is aware of God's role as the leader and savior of the Nation of Israel.