介绍法国出版的《甲骨文发现百周年纪念国际会议论文集》

18 99年甲骨文被发现,这是中国学术史上的大事,极大推动了中国近现代学术的发展。经过众多学者一个世纪的辛勤探索,甲骨学已成为一门独立宏富的学问,受到各国学者的重视。在甲骨文发现一百周年前后,海内外学术界纷纷举行了各种规模的学术会议,以纪念这一学术史上的盛事。其中较重要者有1 998年5月1 0—1 2日由台湾师范大学和中研院历史语言研究所主办在台北举行的“甲骨文发现一百周年学术研讨会”,1 999年8月2 0—2 3日,中国社会科学院历史所、中国社会科学院考古所、香港中文大学等单位联合发起在安阳召开的“纪念甲骨文发现一百周年国际…     

专栏导言

正自1899年金石学家王懿荣发现甲骨文以来,迄今刚好120周年。甲骨文的发现是中国学术史上的一件大事,与流沙坠简、敦煌文书、内阁文库被并称为中国学术史上的四大发现。两个甲子以来,经过一代代学者的辛勤努力,甲骨学已蔚然成为一门国际性的学问。尤其是王国维先生提出以"地下之新材料"(主要指甲骨文和金文)印证"纸上之材料"(指古书记载)的"二重证据法",并运用甲骨文解决了殷商历史上的许多重大问题,为甲骨学的研究开辟了一个新天地。     

现代社会与民俗学

前言:民俗学的定义 今天的话题,应该从澄清民俗学究竟是一门什么样的学问开始。对一门学问下定义,多少有点冒险。但即便是面对很小的问题,我们也时不时会感到有必要明确地意识到其问题所属的学问领域的属性。我们今天将要谈到的话题,特别是在这一点上非常重要。那么,我们是否可以这样来给民俗学下一个定义:“民俗学乃是系统地研究和揭示民众之生活文化的传统形态的一门学问。”这当然并不是一个特别崭新的定义,它只是大体上勾勒出了围绕着民俗学的常识性的印象而已。这个定义并无多少新意,也许倒可能被批评为有点陈旧。     

B版好学生“学法指导”栏目征稿启事

同学们,学习是一门学问。这门学问因人而异。在学习中,你有什么独特的学习方法或你认为是捷径的方法,不妨把它晒出来与大家分享。     

一部西周甲骨研究里程碑式的著作——读曹玮著《周原甲骨文》

18 99年殷墟甲骨文的发现 ,开辟了中国近代学术史的新纪元。经过几代学者的努力 ,一百多年来甲骨学研究取得了辉煌的成就 ,并成为与历史学、考古学、汉语史和语言学以及古代科技史有着密切联系的学科。与此同时 ,甲骨学成为吸引海外学者探索博大精深的中国古代文明的一门国际性学问。而 1 949年以后的西周甲骨发现和研究 ,扩大了甲骨研究的领域 ,打破了凡谈甲骨则必殷商的传统看法 ,从而形成了一门全新的分支学科——西周甲骨学 ,是新中国甲骨学研究取得的重要成就。特别是 1 977年陕西周原成批有字甲骨的重大发现和陆续公布 ,把西周甲骨学…     

关于完善“丝路学”概念体系构架的建议

正"丝路学"概念体系的建构,是该门学问中其他所有研究工作的基础,其重要意义不言而喻。在当今"丝路学"研究已经取得长足发展、并且仍在不断掀起新的研究热潮的状况下,冷静地思考关于完善其概念体系构架问题,对于促进这门学问的发展大有裨益。一、"丝路学"概念体系的缺失查阅新近出版的与丝绸之路相关的各种权威辞书,就会遗憾地发现,所有关于     

读书的方法

<正>对于喜欢读书的人来说,读书是一种快乐;对于不喜欢读书的人来说,读书是一种痛苦。但能够拥抱世界的人一定是喜欢读书的人。"怎样读书"是门学问,不懂得这门学问的人,读书再多,知而无识,无所明白,无所领悟,最终只是书呆子、     

万里副总理接见全国地方志第一次工作会议代表时的重要讲话

地方志工作很重要,各级政府都要关心这个事情,动员一些专家还有老同志来参加这个工作。 这是一个文化建设,很重要的文化建设,这是一门专门的学问,一门知识。大家年纪都很大啊！年青人有没有哇?有。老人比较多。 地方志不是第一代第二代的问题啊,从古代一直到现在,我们地     

中国史学的童年

中国史学史是一门重要的学科。对于史学工作者来说,应该了解这门学问。但是,直到今天,中国史学史这门学科还没有树立起来。希望有更多的同志进行这方面的工作。史学史包括什么内容呢?第一,要研究历史观点、历史理论的发展。第二,史料学的发展。第三,历史编纂学的发展。第四,历史文学的发展。历史工作者最大的任务是写历     

西周甲骨的发现与研究

自1899年甲骨文在安阳殷墟被发现以来,到现在已经有八十多年的历史了。经过国内、外学者的共同努力,甲骨学已成为一门与历史学、考古学、古代科技史和语言学等学科有着密切关系的新学科。因此一提起甲骨文,人们便马上会想到这是“殷人刀笔文字”。而“因于殷礼”的周人有没有甲骨文呢?是否随着商朝灭亡,“失国霾卜”,甲骨文也自此绝灭了呢? 长期以来,由于没有出土一片西周甲骨,所以这个问题成了人们不能回答的“谜”。解放后,我国在马克思主义指导下的甲骨学     

Memory, Distortion, and History in the Museum

Museums are conventionally viewed as institutions dedicated to the conservation of valued objects and the education of the public. Recently, controversies have arisen regarding the representation of history in museums. National museums in America and Germany considered here, such as the Smithsonian's Air and Space Museum, the Holocaust Memorial Museum, and the German Historical Museum, have become sites of contention where national histories and personal memories are often at odds. Contemporary art installations in museums which take historical consciousness as their theme similarly raise contentious issues about public knowledge of and personal interest in the past. When members of publics find that their memories of the past or their expectations for museum experiences are not being met, a kind of "distortion" occurs. The "distortion" related to memory and history in the museum is not so much of facts or interpretations, but rather a distortion from the lack of congruity between personal experience and expectation, on the one hand, and the institutional representation of the past on the other. This essay explores the possibilities for a redefined relationship between personal memory and history that is experienced in contemporary museums.     

河南灵宝市西坡遗址墓地2005年发掘简报

西坡遗址位于河南省灵宝市阳平镇西坡村西北,坐落于铸鼎原南部,北距黄河约8公里,南距秦岭山脉北坡约4公里,东、西两侧分别为沙河的支流夫夫河与灵湖河,地势西南高、东北低,海拔456～475米,四周多为断     

版画创作实践与思考

版画是一种有着独特个性和经久魅力的艺术。在具体的版画创作过程中,创作主体往往占据主导地位。本文在简述版画及其发展历史的基础上,结合艺术家个人的创作心得,讨论了版画的创作风格、创作技巧及其材料使用的重要性。     

Political Theology,Democracy, and the Exception in the Egyptian Revolution

As the sixth anniversary of the 2011 protests in Tahrir Square passes, those uprisings and the events that followed continue pose important challenges not only for students of Middle Eastern and North African politics, but also for students of political theory and political theology. While scholars debate the extent to which the “Arab Spring” has amounted to a truly revolutionary turn of events, it is commonly accepted that the protests that swept the region were exceptional in their unanticipated and profound disruption of ordinary affairs. Under the influence of Carl Schmitt's theory of sovereignty, “the exception” has become a key figure in contemporary reflections on political theology, but attention to events in Egypt suggests that the familiar figure of the exception has not yet been mined for all of its implications for democratic practice. Slipping below grand articulations of the exception as a moment of sovereign decision, or as the suspension of the law, this essay turns its attention to the minor, everyday, background patterns of exceptionality that accompany the emergence of democratic practices outside the purview of the sovereign state. I argue that there is an intimate connection between the forms of exceptionality produced by longstanding practices of Egyptian secularism, the forms of exceptionality peculiar to the 2011 uprisings and their aftermath, and the forms of exceptionality that both make and unmake democratic practices. My argument has three parts: first Egyptian secularism is a process that manages and transforms authorized forms of Islamic practice, while at the same time producing exceptional formations, of which the Muslim Brotherhood is a key example; second that revolutionary politics can be understood as a matter of opening and sustaining the kind of exceptional circumstances that attended the 2011 uprisings, and that this can be usefully framed as an open-ended process of conversion; third that democratic practice requires courting both kinds of exception, despite their challenges, ambivalences, and potential dangers.     

Language,tradition, and the self in the generation of meaning

An analysis of Mark Bevir's account of the role of language and tradition on the one hand, and the individual on the other in the generation of ideas, and proposal of an alternative account It endorses Bevir's project of finding a middle way between individualism and collectivism, but finds that Bevir exaggerates the role of the individual. It argues that human selves always remains dependent on language even to articulate their own intentions to themselves. Whilst they have a capacity to create new linguistic expressions, this is always limited to the exploration of possibilities already latent in the language. However, no one is a mere recipient and conduit of a given language: everyone hands it on transformed by their unique appropriation of it. The antifoundationalist analyses of Wittgenstein, Newman Collingwood, and Neurath are invoked to argue that this state of affairs also applies to the individual's relation to the beliefs and values inherited traditionally: there is no possibility of a wholesale rejection of what is received; no individual can reject all received traditions, and erect an entire belief structure from scratch, but can only modify it on a piecemeal basis, so that received tradition always remains constitutive of the individual mind. It is also argued that human self-consciousness is always socially formed, and no person ever completely integrated, and stabilized. No one is ever therefore in a state of complete self-possession. One therefore must reject Bevir's claim that the historian of ideas must initially presume that individuals are sincere, conscious and rational in their expressed beliefs: ‘sincere’ self-consciousness is an ideal never fully achieved, and beliefs as to what constitutes ‘rationality’ are so varied that specific presumptions cannot be made.     

Auctions as Multifunctional Systems in the Rhine Valley,Germany, in the Nineteenth Century

Races of Africa. By C. G. Seligman. [Home University Library, No. 144.] Thornton Butterworth, 1930. 6½" x 4", Pp. 256. Maps. 3s. 6d.