宋代粮商的粮食投机

宋代商人在发挥调剂余缺功能的同时,还存在严重的投机行为。宋代粮商的投机行为,多见于三个领域：一是向官府贩粜军需粮草过程中,利用各种非法手段,诈取官府钱物;二是在、城市粮食贸易中投机取巧,从城市居民和城郊农民身上攫取暴利;三是乡村中的地主家庭,趁粮食短缺之机,残酷地压榨农民。这些投机活动,既暴露了宋代粮商惟利是图、为富不仁的丑恶嘴脸,也从一个侧面反映出古代商人的投机性。     

The Power of Infrastructures: a Counternarrative and a Speculation

“Infrastructural power” refers to how states “penetrate” their societies and also how local organizations resist such attempts. This essay explores the latter sense of infrastructural power. First, it notes aspects of local power in ancient Mesopotamia, tracing the existence of councils and assemblies over about 3000 years and establishing the concept of a “heterarchy of power” in Mesopotamia, which is a counternarrative to assertions of totalitarian power by kings and central governments. There follows a cross-cultural review of selected other ancient cities and states in order to assess comparable and contrasting local organizations and degrees of infrastructural power. Finally, resistance to state power is explored, and a speculation about the qualities of stability and fragility of political power in early cities and states is advanced.     

Material Politics Facing Post-Truth: Speculation,Infrastructure, and Ecology in Turkey

Despite their imposing material presence, the values and harms stemming from the construction of infrastructural megaprojects remain speculative affairs in Istanbul, Turkey. This article distinguishes two modes of speculation pertaining to megaprojects that present different ethical and political possibilities, namely de-materialising and re-materialising speculation. Contributing to debates about material politics informed by Noortje Marres (Material Participation; Palgrave Macmillan, 2015) and William Connolly (The Fragility of Things; Duke University Press, 2013), our framework of de- and re-materialising speculation avoids isolating material and planetary agency to instead consider how their uncertainties and potentials play a role at the intersection with politico-economic life. Accordingly, we analyse the coalescence of ecological and democratic crises. In Turkey, populism’s anthropocentric construction of “the will of the people” exacerbates ecological collapse. But also, ecological collapse inspires a search for a politics and ethics that acknowledge human–nonhuman ecological entanglements. The contestation between de-and re-materialising speculation underscores possibilities and limitations of ecological politics in contexts of populism and post-truth.     

Interpretation and its others

An interpretive approach to political science provides accounts of actions and practices that are interpretations of interpretations. We develop this argument using the idea of ‘situated agency’. There are many common criticisms of such an approach. This paper focuses on nine: that an interpretive approach is mere common sense; that it focuses on beliefs or discourses, not actions or practices; that it ignores concepts of social structure; that it seeks to understand actions and practices, not to explain them; that it is concerned exclusively with qualitative techniques of data generation; that it must accept actors' own accounts of their beliefs; that it is insensitive to the ways in which power constitutes beliefs; that it is incapable of producing policy-relevant knowledge; and that it is incapable of producing objective knowledge. We show that the criticisms rest on both misconceptions about an interpretive approach and misplaced beliefs in the false idols of hard data and rigorous methods.     

浅析“后博物馆”的展示诠释

现代主义思维下的博物馆展示倾向于用权威的声音讲述不容辩驳的"真理",通过建立统一的秩序对观众实行"教化"。20世纪晚期,后现代主义兴起,"一元论"受到质疑,知识转而被视为流动的、可变化的,意义的多元性和复杂性受到重视。面对认识论的剧烈变迁,博物馆所面临的挑战之一在于如何通过合适的诠释呈现多元观点,尊重观众在诠释中的自主性,引导观众进行自由的思考和学习。而"多视角"、"多信息层次"、"多参与性"这三条展示策略,可以针对性地解决上述展示实践中的问题,有助于博物馆探索如何提供多元意义、激发开放式对话的展示诠释方式。     

Networks of Speculation: Making Land Markets on Myanmar Facebook

Digital platforms have changed how property is sold and valued in the Global North, yet little is known about digital tools in emerging land markets. Drawing on in situ and digital ethnography, we argue that Facebook plays a key role in making a new kind of market in Myanmar, one in which land is transformed into a speculative asset, exchanged across ever-expanding networks. While commodification is familiar within longer histories of capitalism, this case highlights the significance of digital platforms to the contemporary remaking of property relations. Unlike classic cases of market-making enabled by active state regulation, Myanmar’s digital land markets were forged in the context of state absence by brokers who harnessed the technological affordances of social media to increase the scale, scope and speed of transactions. This creative re-appropriation of the platform forged new, unregulated digital markets that ultimately accumulated corporate profits and intensified participant risk.     

Re-Enactment and Radical Interpretation

This article discusses R. G. Collingwood's account of re‐enactment and Donald Davidson's account of radical translation. Both Collingwood and Davidson are concerned with the question “how is understanding possible?” and both seek to answer the question transcendentally by asking after the heuristic principles that guide the historian and the radical translator. Further, they both agree that the possibility of understanding rests on the presumption of rationality. But whereas Davidson's principle of charity entails that truth is a presupposition or heuristic principle of understanding, for Collingwood understanding rests on a commitment to internal consistency alone. Collingwood and Davidson diverge over the scope of the principle of charity because they have radically different conceptions of meaning. Davidson endorses an extensional semantics that links meaning with truth in the attempt to extrude intensional notions from a theory of meaning. Since radical translation rests on a truth‐conditional semantics, it rules out the possibility that there may be statements that are intelligible even though based on false beliefs. Collingwood's account of re‐enactment, on the other hand, disconnects meaning from truth, thereby allowing for the possibility of understanding agents who have false beliefs. The paper argues, first, that Davidson's account of radical translation rests on inappropriately naturalistic assumptions about the nature of understanding, and that Davidson commits this error because he develops his account of radical interpretation in response to an epistemological question that is motivated by a skeptical concern: “how can we know whether we have provided the correct interpretation?” Second, that in the twentieth century far too much philosophizing has been driven by epistemological concerns that have obscured attempts to provide adequate answers to the sort of conceptual question with which Collingwood is concerned, namely: “what does it mean to understand?”     

Slavery in Africa: Interpretation and illustration

Lovejoy, Paul E. Transformations in Slavery: A History of Slavery in Africa. Cambridge: Cambridge University Press, 1983. xvi + 349 pp. including maps, bibliography, and index. $39.50 cloth; $12.95 paper.

Bonner, Philip. Kings, Commoners and Concessionaires: The Evolution and Dissolution of the Nineteenth Century Swazi State. Cambridge: Cambridge University Press, 1983. x + 315 pp. including maps, bibliography, appendix, and index. $49.50 cloth.

Ross, Robert. Cape of Torments: Slavery and Resistance in South Africa. Boston: Routledge and Kegan Paul, 1983. xi+160 pp. including glossary, bibliography, maps, and index. $19.50 cloth.     

释巴

上博简《缁衣》"万邦作"的""字,比勘传世文献应读"孚",但该字实是"巴"字。甲骨文中旧释为"御"的""、金文中旧释为"卩"的""其实也都是"巴"字。"巴"、"孚"音近,验之甲骨文、金文辞例,"巴"均读为"孚",训"信"、"应验",多能得到合理的解释。此外,"巴"与"卩"古文字形体容易混淆,诸如《诗·节南山》之"节"或作"祒",《楚辞·离骚》也有"巴"误作"节"等。从形体上分析,"巴"似是"把"的初文,是一个会意字。     

释玺印及陶文中的"昆阳(土市)(市)"

古文字资料中有如下两则材料: ()<古玺汇编>(简称<汇编>)0332号 ()<古陶文汇编>9·4 两例右面的字在<汇编>1936号作形,3288号作形.另在<汇编>1935号中有作形的字,其字在<汇编>1937号作形,<汇编>1938号作形,<汇编>1939号作形,这些皆增加了邑旁(详<战国文字编>1084页).     

多尔衮所封王爵汉号颖亲王之推测

多尔衮所封王爵汉号颖亲王之推测@胡坚$南京大学历史系~~     

张若虚《春江花月夜》诗中景地推测

唐代诗人张若虚的《春江花月夜》被誉为“孤篇盖全唐”,诗中所描写的景地历来众说纷纭,根据《春江花月夜》诗中所描写的江潮连海、芳甸、汀等实景,与诗中景致相符的景地只有瓜洲一带。唐初期到唐中期,从瓜洲北面到镇江为近海广阔的江面,符合江潮连海的景象;初唐时瓜洲为江中大沙岛,符合诗中的“芳甸”描写;到中唐时瓜洲因泥沙淤涨,与扬子津相连,瓜洲与扬子津之间存在诸多小沙汀。从张若虚其人仕历以及与“吴中四士”的交游行踪分析,无论其从任职的山东兖州顺泗水、运河南下吴越,还是从扬州乘舟南下吴越访友,都必经扬子津渡口到江南,瓜洲为其必经之地。因此,瓜洲顺理成章地成为《春江花月夜》创作景地。扬州市瓜洲镇所建张若虚纪念馆暨春江花月夜艺术馆,再现千年前春江花月夜胜景,对理解与体悟《春江花月夜》诗中唯美意境,感受这一千古名诗的魅力等,均起了积极的作用。