西夏文賣畜契和雇畜契研究

新發現的西夏文賣畜契集中反映了西夏牲畜買賣的具體情況,內容豐富,對研究西夏的商業、農牧業經濟和社會生活具有重要價值。本文將基本完整的二十件西夏文草書賣畜契和雇畜契譯成漢文,進行考釋和研究,展示這些契約的形式和內容,進一步探討西夏大牲畜的價格,並對黑水城和武威使用糧食和錢幣買牲畜不同特點進行分析,認爲武威地區的貨幣經濟比較發達。西夏末年的賣畜契中牲畜價錢暴漲,反映出當時蒙古入侵,西夏社會動蕩、通貨膨脹的情景。又探討了部分牲畜買賣是貧苦農民在缺糧時爲换取糧食的無奈之舉。並指出黑水城普渡寺在農民乏糧時低價購買大牲畜,轉手高價租雇給缺乏畜力的農民,往返盤剝,使農民逐漸走上赤貧的道路。     

關於魏晉玄學屬性的再辨析

鑑於自漢至晉中國的社會結構、經濟基礎、政治制度和社會價值觀念基本上都無變化的情況下,在意識形態領域内不可能憑空冒出一個與儒學對立並引導當時觀念形態的玄學。事實上,被後世認爲的"玄學家",彼時都自認爲在致力於經學,並做出很多成績,"玄學"之名是在魏晉之後出現的。獨尊儒術以來,儒家一直有談論形而上學的傳統,並以倫理綱常爲自然之道,後來佛學也屬兩晉談玄的內容,因此把玄學簡單地稱作"新道家",是一種誤會。     

元和七年議與唐德宗至武宗時期的貨幣政策——從韓愈、元稹兩篇文章的繫年問題談起

"錢重物輕"是唐後期的經濟難題,憲宗元和七年(812)議是關於貨幣政策的一次大規模討論。本文從議狀格式着眼,重新探討韓愈、元稹兩篇文章的繫年問題,論證這兩篇文章爲元和七年議之議狀,以豐富對元和七年議的認識,並進而探討元和七年議與唐代貨幣政策的調整,提出元和七年議是唐後期貨幣政策調整中的重要一環,此後三十餘年的貨幣政策,都與元和七年議存在着相當密切的關係。     

介乎國體安危與華夷之辨之間——晚明政府對待外來宗教態度辨析

本文以發生在萬曆末期南京和崇禎時期福建的兩次有官方背景的天主教事件爲研究對象,將兩次事件中留下的官方文告與同一時期士人反對天主教的文章進行橫比,再以之與前後朝代官方反對民間宗教組織的政策和行爲進行縱比,分析出晚明政府對待外來宗教和外來文化的基本特點是服從於社會治安管理的需要,當政府認爲其不危害社會時,可以容忍,反之則傾向於加以限制,其中並不包含明確的是否文化異端的考慮。因此,雖然晚明政府對一個團體之社會價值的認定有很大主觀性和偏見,但也不能認爲晚明中國政府習慣於排斥外來文化和宗教。     

中國傳統和戰觀之現代詮釋——陳焕章著《孔教經世法》的國際觀發凡

1914年美國公使芮恩施代表卡内基國際和平基金會約請陳焕章就"中國人對於和戰之學説"主題撰寫一著,《孔教經世法》一書即應此約而作。該著全面介紹孔教教義,系統闡釋儒家的和平觀、戰爭觀和睦誼外交之道,並結合中國歷代和平論、諸子和平論説明中國人歷來是熱愛和平之人種。《孔教經世法》對中國傳統和戰觀現代意義的創造性發掘,使之成爲一部具有思想價值的經典之作。     

劉廣之亂與晚唐昭義軍——兼論唐代藩鎮變亂模式的演化

新近刊佈的《李裔墓誌》爲研究晚唐昭義軍的劉廣之亂提供了重要的新史料。在會昌伐叛成功三十年後,劉廣仍能以劉稹之後的名義號召起事,證明唐廷此前的善後措施並不成功。出土的墓誌材料也表明,李德裕雖然誅殺了劉稹家族及其親信,但無法真正改變昭義軍的結構,正是劉氏統治昭義時期的厚加賞賜造成了昭義軍的"驕兵化"。中晚唐的藩鎮變亂可以畫分爲"政治性反叛"與"經濟性騷亂"兩種類型,前者以割據自立爲政治目標,劉稹之亂便是典型的案例;"經濟性騷亂"發生的頻度在晚唐日漸提高,反映"驕兵化"藩鎮將士自利性的訴求。會昌伐叛成功後,昭義呈現出"經濟性叛亂"頻繁發生的局面,與前期有了顯著的變化。     

救父與救母之間——中古盂蘭盆節性别視角再考察

盂蘭盆節作爲中古時期的重要節日,從名稱上看,其淵源可能與印度傳統祭祀有關,具備一定的父系色彩。然而在後續的歷史中,盂蘭盆節的發展與目連救母故事産生了緊密勾聯。這既與目連本身特質有關,又受到當時社會經濟的深刻影響。在中印文化的共同作用下,盂蘭盆節的主題出現了由父向母的轉化。     

試論南宋王質《論鎮盜疏》之産生及其弭盜方略

南宋王質所撰《論鎮盜疏》詳細介紹了江西"食菜事魔"的情況,一一記録了該等秘密會社所行用之經文名,是後世研究宋代民間會社的寶貴資料。《論鎮盜疏》似爲響應朝廷號召,針對時弊而上。王質詳述其在江西的親身見聞,就"盜賊"形勢提出了較爲具體的解決辦法。從疏文内容可見,當時的民間會社並非真正的盜賊,故王質行文雖持强硬立場,但也充分體現了儒家的"仁政"思想。     

現代中國的“都市眼光”:20世紀早期城鄉關係的認知與想象

"都市眼光"是現代中國城鄉關係中的重要內容。自晚清開始,在整個社會生產結構發生轉變之前,尚未建立起現代工業體系的"都市"已經集中了時人對於物質文明與政治生活的諸多希望。不僅讀書人聚集並認同於此,國家的目標也轉移到了都市。與之相應的則是"鄉村"逐漸轉變爲"農村",更成爲負面的象徵。到20世紀三十年代,"農村破產"之說盛行,鮮明地體現了現代中國社會意識與社會現實的不同步。城與鄉成爲對立的文化範疇,被賦予了全新的意義。這種充滿想象又富於構建意味的"都市眼光"是中國現代性的特殊表述,並持續影響着中國社會與文化的發展。     

孤魂考——道教與中土佛教幽科中一種類型化幽靈的生成

作爲宋代以來佛、道教濟幽科儀最主要的薦拔對象,孤魂並非一開始就出現的。"孤魂"一詞的被選定以及孤魂概念與類型的形成,歷時漫長,過程複雜,也是道教消化與應對佛教"餓鬼"觀念衝擊的一個最終結果。而在道教創造出孤魂概念之後,佛教水陸儀在延續餓鬼救濟的同時,也將孤魂納入其賑濟序列,儘管在適用中也存在一些觀念上的衝突和表達上的困境。最值得注意的是,孤魂在佛、道教幽科中被按照社會身份予以分類,包括十類以上,反映齊同慈愛的關懷。同時,作爲幽科服務的提供者,僧、道二類也被列入孤魂,反映對修行者遭遇死亡的正視與應對。     

Sharing What Can Be Sold: Women Haus Maket Vendors in Port Moresby's Settlements

Dominant narratives of the economy, as well as policy discourses in Papua New Guinea (PNG), tend to separate the ‘formal’ from the ‘informal’ economy. Concurrently, there is a development policy emphasis on women's economic empowerment. In urban areas this has meant a policy focus on larger market places as sites where women need support for economic engagement. Within these policy discourses, one activity in urban areas usually relegated to the ‘informal’ economy is small home‐based market stalls, referred to in this paper as haus maket. Located at homes or on nearby roads, haus maket are prolific and available to the public, and as such provide a similar function to public market places as spaces to make money. This paper considers these public yet intimate spaces as sites where vendors, usually women, embody and lead contestations between money and moral value spheres. At a time when the policy emphasis is on the formal economy and larger market places in PNG, why do such small market places persist? The first aim of this paper is to establish the role of haus maket as a site where spheres of value intersect. Rather than being ‘informal’ and peripheral, I seek to foreground its centrality to the economy but also as a site where economic and social moral values conflate. The second aim of the paper is to examine the role of sharing as a form of transaction in its own right distinct from exchange as a transaction between two actors. Haus maket stalls are sites of sharing and of moral action and value where forms of value in the settlement are shaped and negotiated.     

读《吴雁南评传》

《吴雁南评传》以大量翔实、可靠的文献资料及口述史料为基础,通过纵向的、横向的、历史的、现实的比较研究,力图就吴雁南由一个普通的专科学生成长为我国著名的历史学家的人生轨迹进行描述、探讨,并就其在太平天国史、辛亥革命史、中国近代社会思潮史、儒学与传统文化等诸多领域内取得的具有国内领先水平的重大的突破性学术成就与治学经验及其教育成就与思想做出全面、系统、深入的介绍、总结、探究,就其学术成就的地位、价值与意义做出深刻、公允的剖析、评价。该《评传》是关于吴雁南研究的开拓性、创新性成果。     

Who is in control of the international monetary system?

Although the financial and economic crisis did not directly hit the international monetary system, it has lead to the rethinking of the overall architecture that underpins the world economy. Can the current system of floating currency blocs with dollar‐based trade and reserves withstand the strains of the global adjustment ahead? It is time to consider alternatives. This article argues that the existing system needs to evolve into a multicurrency one in which a number of international currencies, ideally representing the main trading areas, have the function of storing value and providing the unit of measure. A multicurrency system would respond more flexibly to the demand for liquidity and would provide a way to diversify the accumulation of reserve assets. It is also more appropriate for the increasingly multipolar world economy. The article discusses how in today's larger and more integrated world economy the dependence on the dollar as the basis of both trade flows and financial reserves has become excessive, creating some fundamental imbalances. However, while the rationale for change is clear, the current system is locked in a form of stable disequilibrium where the status quo carries the lowest risk for most players in the short‐term. Any abrupt move away from the dollar could trigger trade flow disruption and exchange value losses. Policy cooperation should keep the imbalances under control and manage the transition to a more stable system. The system will evolve, albeit gradually. Looking at the steps taken by some countries, notably China, there is the gathering impression that this decade is one of transition, rather than a ‘Bretton Woods moment’. Any reshaping will have to bring in the views of the ‘rising powers’, China in particular, and their concerns about the limitations of the existing system and the increasingly asymmetric burden of adjustment that it imposes.     

Front and Back Covers,Volume 39, Number 4. August 2023

Front and back cover caption, volume 39 issue 4 CBDC'S BOTANICAL IMAGERY In the ever-evolving landscape of global finance, the Bank for International Settlements (BIS) has cultivated a botanical metaphor to illustrate the concept of central bank digital currency (CBDC). In this issue, Swartz & Westermeier explore this metaphor (illustrated here by Matthew Kurina), presenting a fascinating anthropological perspective on the intersection of technology, economy and imagination. The BIS's metaphorical ‘money tree’ positions the central bank as the sturdy trunk, providing stability and support to the financial ecosystem. The branches, representing various financial institutions, extend from this trunk, while the leaves, symbolizing the diverse forms of money, flourish at the periphery. This metaphor not only encapsulates the hierarchical structure of the financial system but also naturalizes the concept of CBDC, subtly implying its inevitability and organic integration into the existing monetary ecosystem. The BIS uses the ‘money flower’, another botanical metaphor, to classify the past, present and future forms of money. The petals of this flower represent different characteristics of money, such as whether it is digital or physical, centralized or decentralized. This metaphorical taxonomy provides a framework for understanding the evolution of money and the potential role of CBDCs in the future financial landscape. However, while visually appealing and conceptually insightful, these botanical metaphors also raise anthropological questions. They mask the sociopolitical implications of CBDCs, presenting them as natural phenomena rather than human-made constructs. This portrayal glosses over the potential power dynamics, control mechanisms and geopolitical tensions inherent in adopting CBDCs. As we stand at the precipice of a new era in digital currency, these metaphors serve as a reminder of the need for critical engagement with the narratives that shape our understanding of complex financial technologies. The ‘money tree’ and ‘money flower’ are not just symbols of financial evolution, but also tools of persuasion, framing our perception of the future of money. CULTURAL EVOLUTION IN THE AGE OF NFTs The Bored Ape Yacht Club (BAYC), an intriguing collection of algorithmically generated cartoon ape NFTs etched into the Ethereum blockchain, has not only sparked a cultural phenomenon but also inspired the first ever NFT-themed restaurant, Bored & Hungry, in Long Beach, California, USA. Why apes? A BAYC founder suggests it is a response to the existential ennui that follows the attainment of vast wealth through crypto investments. ‘Once you've achieved unimaginable wealth, what's next? You join a swamp club with a bunch of apes and embrace the unusual’. Or, you could always enjoy a burger. Yet, these seemingly whimsical endeavours are more than just a pastime for the crypto rich. NFTs signify a profound shift in the political discourse surrounding blockchain technology. They challenge the financialization of blockchain, aligning with a contemporary wave of anti-finance far-right populism and potentially offering an alternative to the prevailing capitalist democratic order. In this issue, Bill Maurer delves into the uneasy relationship between the concept of non-fungibility and anthropological theories of embedded or social economies. This tension, he suggests, could pave the way for a post-neoliberal future, one that is not rooted in finance but in regenerative models for future social worlds. From an anthropological perspective, the rise of NFTs and blockchain technology represents a fascinating evolution of societal norms and values. It challenges our traditional understanding of ownership, value and community, creating a new form of ‘digital tribalism’ where belonging is tied to shared digital assets. Furthermore, the boredom expressed by the crypto wealthy and their subsequent retreat into a virtual ‘swamp club’ can be seen as a form of digital ‘potlatch’, a ceremonial feast of the Kwakiutl, where status is asserted not through wealth accumulation, but through its ostentatious disposal. As blockchain technology continues infiltrating all aspects of life, anthropology grapples to understand its impact. The cultural shift it brings is as significant as it is complex, and its full implications are yet to be unravelled.     

Cultural Economy: Achievements,Divergences, Future Prospects

This paper reflects on two decades' scholarship in geography on cultural economy, assessing strides made against some of the expectations of early proponents. Cultural economy continues to be a polysemic term. In some quarters, it refers to a type of economic geography into which matters of ‘culture’ are absorbed. This work frequently focuses on the empirics of the so‐called ‘cultural and creative industries’. Others see cultural economic research as an opportunity to move beyond the epistemological constraints of ‘culture’ and ‘economy’, questioning their status as foundational categories. This latter approach has been used in a broader set of empirical projects encompassing technology, knowledge, and society. Contrasting threads of cultural economic research have helpfully moved geographical scholarship beyond paradigmatic limitations, but jostle somewhat uncomfortably within existing (and increasingly specialised) disciplinary and subdisciplinary fields. The risk is that by questioning the categorical underpinnings of much specialised research, cultural economy struggles to ‘belong’ in the increasingly coded and compartmentalised university setting. I conclude with a discussion of future prospects. Some measure of vitality could be achieved through incorporation of a cultural economy perspective into the pressing issues of climate change, human sustenance, and urban infrastructure planning. These are issues for which the polysemy of cultural economy could prove constructive, transcending technocentric market ‘fixes’ and bland assumptions about how best to ‘green’ our cities – promoting instead ethnographic interrogations of how humans access, use, exchange, and value financial and material resources as moral and social beings.     

吴之邗城非干国考辨

一直以来,人们都将《管子.小问》中的"吴干战"与《左传》记载的"吴城邗"联系起来,并因此认定吴王夫差是在干国故都"城邗,沟通江淮"。本文通过对相关历史文献和考古资料的深入研究与辨析,提出吴干战不在江北之广陵,邗城不是干国,邗王是晋人专称的观点。     

《容成氏》“文王服九邦”考辨——兼论《容成氏》的主体思想及其学派归属

《容成氏》所述"文王服九邦"一事,存在着作者根据其主观立场,对史实进行增饰和改造的现象。作者之所以改造"文王服九邦"故事,并将其置于《容成氏》的"革命"之说中,主要是为了反衬"武王伐纣"的残酷性,从而凸显"禅让"优于"革命"。《容成氏》凸显"汤武革命"的暴力特征,是其不纯属于墨家或儒家学派的一个标志。《容成氏》的叙事风格及其思想,也受到了战国纵横家一定程度的影响。因此,《容成氏》可谓一部糅合了儒家、墨家、纵横家思想的具有"杂家"特色的作品。《容成氏》的这一特色,反映了战国时期楚地学术思想走向融合的趋势。     

The United States Monopolization of Bank Note Production: Politics,Government, and the Greenback, 1862–1878

Abstract

Between 1862 and 1878, the view of the United States government towards the nation's money was transformed. Early in the Civil War, the government got into the bank note printing business out of necessity, printing and issuing the first-ever federal currency. Over the following years, debates raged whether the national currency should be printed privately or by the government's bank note printer, the United States Bureau of Engraving and Printing (BEP). Matters came to a head in 1878 when Congress debated the future of the BEP. That year, in a radical departure from the past, Congress gave the Bureau of Engraving and Printing a monopoly on the production of currency, forever changing the role of the government in the nation's economy. Money, be it in the form of coin or currency, was now the exclusive province of the government – not private banks or bank note companies. This change was the result of a rare consensus between Democrats and Republicans and between the forces of the antimonopoly tradition, Greenbackism, and hard money. For various reasons, they were unanimous in believing that the government, especially Congress, should be in control of those matters affecting the monetary affairs of the country.     

Ten Square Miles Surrounded By Reality? Materialising Alternative Economies Using Local Currencies

This article examines the success of paper‐based alternative currencies in facilitating convivial, sustainable localised economies. Based on fieldwork in the United States, the United Kingdom and Germany, it discusses the capacity of activists to create alternative forms of currency that communicate the organisers’ visions of a localised economy, before examining material practices: for whom do the currencies work, and who struggles to use them? Using insights from a diverse economies perspective, the article argues that we cannot read off the likelihood of an economic actor using the currency from the extent of their local economic embeddedness: economic actors in similar positions respond to the same stimuli in different ways, and local business owners and activists can form productive alliances to develop their shared project. The article concludes by arguing that local currencies should be used more proactively to stimulate new forms of concrete local production to meet locally identified needs.