两晋南北朝等级婚姻初探

婚媾讲求门第等级 ,历来大抵如此 ,并有它相对的合理性。但在两晋南北朝时代 ,这种风气愈演愈烈 ,变成了不具条文的金科玉律。两晋南北朝等级婚姻十分讲究门当户对 ,以保持世家在政治、经济等方面的特殊地位 ,这种婚姻给当时社会带来了一系列严重后果     

辽朝家族史研究

辽朝史学,除了国史系统之外,还有家族史系统。主要包括家族谱牒和个人墓志。辽朝家族谱牒虽然今已不存,但是辽朝存在撰写家族谱牒的习俗;辽朝墓志有大量遗存,从墓志分析可知,辽朝墓志的撰写者、资料来源以及辽朝墓志的特点;辽朝家族史是国史的重要补充。     

中国族谱地区存量与成因

中国族谱是中国历史文献的重要组成部分,在中国历史发展过程中,它与正史、方志构成中国古代史籍的三大支柱,而且数量之多、影响之广,为其它文献所不能比拟.然而,各地区纂修的族谱数量极不平衡,留存于今的中国族谱,江、浙、皖、湘等地的数量远远超过了其他地区.本文以历史人口为切入点,分析认为,各地区经济发展的差异是其根本原因,同时,各地的谱牒文化及修谱机制等方面的落差,也是导致族谱数量悬殊的重要因素.     

程敏政统宗谱法与徽州谱法发展

明成化年间程敏政纂修《新安程氏统宗世谱》为徽州谱法以及谱系文化发展的标志性事件,其谱法既强调谱系文献考证的意义,又强调世家统宗的宗法收族主张,对徽州谱法以及谱系文化的发展影响甚大。正是在对程敏政统宗谱法的讨论与批评中,徽州宗族形成了以统宗收族为根本、以存疑存阙为史法的徽州谱法。     

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。     

明清徽州家谱与徽州社会风俗

明清徽州社会是具有典型特征的区域社会,盛行"仁让之风"、重视血缘关系、重视婚姻门第是其中主要的几种社会风俗。这些社会风俗的形成是多种因素共同作用的结果,而明清徽州家谱在其中所起的作用则不可低估。明清徽州社会利用家谱宣扬了"仁让"之风,通过家谱保持血缘纯洁性,也利用家谱维持婚姻的门第等级。     

清代江南家族人口的数量分析——以汾湖柳氏为例

本文以汾湖柳氏家谱入手分析了清代江南家族人口的数量。     

探索与论争:长江中游新石器时代晚期的文化谱系

本文系统回顾了上个世纪七十年代以来在长江中游地区新石器时代晚期考古学文化时空重建过程中的各种探索与争鸣,并对如何处理考古学文化交集现象,以及如何对考古学文化与类型进行界定进行反思。     

Spinoza’s genealogical critique of his contemporaries’ axiology

Among Spinoza’s principal projects in the Ethics is his effort to “remove” certain metaethical prejudices from the minds of his readers, to “expose” them, as he has similar misconceptions about other matters, by submitting them to the “scrutiny of reason”. In this article, I consider the argumentative strategy Spinoza uses here – and its intellectual history – in depth. I argue that Spinoza’s method is best characterised as a genealogical analysis. As I recount, by Spinoza’s time of writing, these kinds of arguments already had a long and illustrious history. However, I also argue that, in his adoption of such strategies, we have good reason to think Spinoza’s primary influence was Gersonides. Elucidating this aspect of Spinoza’s critique of his contemporaries’ axiologies brings a number of explicatory and historical boons. However, regrettably, it also comes at a cost, revealing a significant flaw in Spinoza’s reasoning. Towards the end of this article, I consider the nature of this flaw, whether Spinoza can avoid it and its ramifications for Spinoza’s wider philosophical project.     

The Enisei River of Central Siberia in the Late Pleistocene

Recent Paleolithic work along the middle Enisei River of central Siberia has revealed a long history of occupation that almost certainly begins in the Middle Pleistocene. Although the evidence for the Lower Paleolithic is somewhat tentative, there is good reason to believe that hunter-gatherers had periodically occupied the middle Enisei before the last interglacial. The steppe environment of the region during the Upper Pleistocene was relatively bountiful; more than 200 Upper Paleolithic sites, both before and after the Last Glacial Maximum, have been located. The region appears to have been abandoned during the Last Glacial Maximum. Most of Soviet and Russian archaeological work has been guided by a cultural–historical orientation, but recently there has been increased interest in developing adaptationist and ecological research strategies. The middle Enisei and the wider central Siberian region are key to understanding early adaptations to the north and the dimensions of Paleolithic population movements.     

汉代豪民与乡里政权

乡里政权是汉王朝派出的最基层行政机构,乡官里吏尽管职卑禄薄或根本无禄,但职轻责重,构成汉王朝最基本的政权基础。汉代豪民在类型上可大致划分为工商豪民和乡里豪民。汉武帝官营工商以后,乡里豪民成为豪民阶层的主体,并逐渐有效地控制了乡里政权,成为汉政权维系地方封建统治的重要支柱。同时,豪民又渔肉乡里,破坏封建秩序,在一定条件下可以转化为统一国家的对立物。     

DEEP GENETICS: UNIVERSAL HISTORY AND THE SPECIES

The popularity of books such as Yuval Noah Harari's Sapiens: A Brief History of Humankind suggests that universal history‐writing has a continuous not a broken past. Rather than “returning,” it is perhaps the most enduring genre of all. This review essay explores the deep‐history element of universal histories and the ongoing purchase of the stadial tradition for a new history of the species. Why are deep histories of the species so reliably appealing, and what do they mean in the twenty‐first century? Although the Anthropocene would seem to be the pertinent context for this ongoing historiography, this essay suggests that the new domain of genetic genealogy powerfully individualizes and commercializes deep history for neoliberal times.     

文化与创意产业集群的研究谱系和前沿:走向文化生态隐喻?

文章基于文献研究,梳理文化和创意产业集群的研究谱系,指出该领域学术界:①没有将文化和创意产业本体论知识整合到集群分析框架;②对艺术家和创意阶层及其项目生产方式、知识流的空间过程关注十分薄弱;③忽视文化消费和中介因素对创意集群和文化生产的反身性;④比较偏向生产型创意集群的研究、忽视空间型创意集群和消费型文化产业园区和城市空间的研究;⑤在研究方法上相对单一。作者提出通过运用文化生态系统隐喻,进一步展开综合研究的可能性。     

略论走马楼吴简中的户品

吴简中的普通民户按财产分为上品、中品和下品三个等级,而一些赤贫户则被划在这三个等级之外,称为“下品之下”。吴简中的“调”,情况比较复杂,目前既无资料证明吴简中大量存在的调布、调麻、调皮等记录与户品有关,也没有证据证明户分九品之说。当时“下品”及“下品之下”户非常贫穷,官府可能有意安排这些民户从事“给吏”、“给卒”之类特殊徭役并减免其赋税负担。起初未必有歧视他们的用意,但具有特殊意义的“吏户”、“兵户”,可能却由此在三国后期逐渐形成。     

近代地方精英群体的养成机制初探——以直隶省获鹿县为例

科举废除后,近代地方社会精英群体结构发生了很大变化。传统士绅凭借旧时功名,新式精英依靠学堂学历,跻身于地方政权建设中。地方精英养成机制呈现出多元化、过渡化的特征,并伴生劣质化的特征。