Modern Chinese History Studies No. 6, 2005

The Increase in the Number of Regular Markets in North China in the Late Qing Period and An Interpretation of Its Significance; The Hankou-Daye-Pingxiang Company＇s Steel Sales and China＇ s Modem Steel Market （1908-1927） ;The Chinese Communist Party＇s Policy of Rent and Interest Reduction during the Resistance War against Japan, and Changes of Land Ownership. A Case Study of Junan County in the Shandong Base Area; The Impact of the Russo-Japanese War on Sino-Korean Relations;     

6. THE ARCHETYPE OF HISTORY IN THE CONFUCIAN ECUMENE

Cultures are constituted by binary oppositions: the absolute and the relative; the perfect and the imperfect; the stable and the unstable. Many of the world's cultures have looked to revealed religion to discover the absolute: that which transcends the human, the intellect, and space and time. by positing a God who is omniscient and omnipotent, they conceive of an eternal and absolute that continues to exist in an immutable state. In such cultures new perspectives for reinterpreting the past are continually propounded. This allows history to be rewritten and re‐rewritten. history simply becomes a method for becoming conscious of the past. By contrast, many east Asian cultures have not developed such a concept of revealed religion. For them, history itself constitutes an absolute, something on which one can rely. History in East Asia is endowed with a normative function, a source of authority that does not permit easy rewriting.     

六、国家行为的祭孔礼制

1、祭孔沿革 祭孔礼制是从周代的祭祀之礼演变而来的。最初的祭祀包括“礼”和“乐”两个组成部分。礼,指礼仪、等级。乐,指音乐、乐舞。南宋大史学家郑樵在《通典》中说:“礼乐相须为用,礼非乐不行,乐非礼不举。” 祭祀在我国古代社会政治领域占有绝对重要的地位。每当改朝换代、帝王登基或国家大事必祭祀,以求社会稳定,国富民强。因此,它成了一种制度,世代相袭,直至清末。     

Problems of Text and Interpretation in Vergil (Ecl. 1. 69, 4. 29 and A. 6. 561)

This article defends post as a preposition meaning “behind” (de spatio) at Ecl. 1. 69 and the redundant combination incultis … sentibus at Ecl. 4. 29; at A. 6. 561 the author accepts the reading auris instead of auras which is preferred by all recent editors.     

6. FROM DECOLONIAL INDIGENOUS KNOWLEDGES TO VERNACULAR IDEAS IN SOUTHEAST ASIA

Relations between humans and orangutans in present-day Malaysia show the historiographic and ethnographic problem of using the term “Indigenous knowledge.” Iban and Malay relationships with nonhuman animals are intersubjective and informed by particular subject formations, and indigeneity explains only one kind of relation. To analyze their relations simply in terms of decolonial Indigenous knowledge would be a culturally imperialist act from the Americas: decoloniality is specific to the development of racialization in the West via white settler colonialism, antiblack enslavement, and anti-Indigenous exploitation and genocide. Instead, this article draws from southern African historical sources and Southeast Asian ethnographic sources to advocate a historiography and ethnography of vernaculars, both vernacular knowledge and vernacular ignorance, in order to avoid autochthonous and potentially xenophobic claims.