冯夏威的自杀殉国与民族主义的社会动员

论文简述了冯夏威自杀殉国与1905年抵制美货运动的联系及其民族英雄形象塑造的过程和重要意义。1905年华侨冯夏威为抗议美国排华政策,在上海美国领事馆门口服毒自尽,奏响了抵制美货运动的序曲,并以民族英雄的形象贯穿运动始终。冯夏威的民族英雄形象是个体自塑与社会他塑的复合体。自杀殉国与遗书自述,完成了个体自塑的描摹;各方悼念与报道宣传,实现了社会他塑的目标。其自杀动机与反美抵制行为,契合了中国近代民族主义的发展潮流与认同需求,个人意志表达呈现出社会化、国家化、民族化的趋向。中国近代民族主义的急进发展,不仅为社会他塑提供了空间与动源,而且也认可了个体自塑的存在与价值。     

Unveiling China’s Relinquished Marital Mode: A Study of Yuan Shikai’s Polygamous Household

This article investigates one of the last polygamous families in modern China, the household of Yuan Shikai, who was the first president of the Republic of China. Before his presidency, Yuan was a prominent reformer and high-ranking official in the late Qing Empire. Although he implemented numerous influential progressive reforms to promote China’s modernization, he himself led a traditional private life within his own home: He married ten women, built himself a large harem, and fathered thirty-two children. This article explores Yuan’s polygamous marriages by revealing the characteristics of his marital life, probing the styles of his nuptial experience, and examining his approach of managing his family. Through this study, we can see another aspect of China’s transformation from tradition to modernity, along with its national transformation from empire to republic. Therefore, this study help us not only explore the long-relinquished old-style marriage system and uncover a long forgotten system of spousal union, but also unmask the role of polygamy in shaping the lives of Chinese social and political elites before its final abolition in the early 20th century.     

The Turtle Garden: Tan Kah Kee’s last spiritual world

Abstract

This paper explores the role of diasporic subjects in China’s heritage-making through a case study of the Turtle Garden built by Tan Kah Kee in Xiamen, China. Tan is the first person with Overseas Chinese background who built museums in the P.R. China and has been regarded as a symbol of Overseas Chinese patriotism. This paper argues that the Turtle Garden, conceptualised as a postcolonial ‘carnivalesque’ space, is more than a civic museum for public education. It reflects the owner’s highly complex and sometimes conflicting museum outlook embedded in his life experience as a migrant, his encounter with (British) colonialism in Malaya, and integrated with his desire and despair about the Chinese Communist Party’s nation-building project in the 1950s. Rather than a sign of devotion to the socialist motherland as simplistically depicted in China’s discourse, the garden symbolises Tan’s last ‘spiritual world’ where he simultaneously engaged with soul-searching as a returned Overseas Chinese and alternative diasporic imagining of Chinese identities and nation. It brings to light the value of heritage-making outside centralised heritage discourses, and offers an invaluable analytical lens to disentangle the contested and ever shifting relationship between diasporic subjects, cultural heritage and nation-(re)building in the Chinese context and beyond.     

Revisiting the Hawaiian Influence on the Political Thought of Sun Yat-sen

In the 19th century, the Hawaiian Kingdom was not merely the leading state of Oceania, but had important influences on East Asia as well. The article argues that Hawai‘i has a special place in the modern history of China because Sun Yat-sen, the future revolutionary and founding father of the Chinese Republic, was educated in the Hawaiian Kingdom, attending two denominational secondary schools in Honolulu in the late 1870s and early 1880s during Kalākaua’s reign. Sun began developing his vision for a modernised China during this time, and as he himself stated, the Hawaiian Kingdom became the first conceptual philosophical model for this vision. A critical examination and analysis of Sun Yat-sen’s early biography and the development of his political thought further demonstrates that Sun’s vision of a technologically modern, yet politically independent and actively anti-imperialist China was close to the reality of the Hawaiian Kingdom he experienced.     

Philanthropy and revolution in Shanghai during the May 30th Movement

ABSTRACT

During the May 30th Movement of 1925, the Shanghai Provisional Society of Aid and Pacification epitomized contemporary philanthropy in Shanghai with its transitional character that combined the old with the new. On the one hand, the society inherited the organizational tradition of modern charitable groups, but on the other hand, it also came to terms with the revolutionary upsurges then occurring in China and in the international Communist movement. Inside the Provisional Society of Aid and Pacification, the Shanghai Chamber of Commerce and the Federation of Industry, Commerce, and Education led by the Chinese Communist Party maintained cautiously collaborative relations. After the disbanding of the society, the Patriotic Fundraising Meeting, a successor organization founded by the Shanghai Chamber of Commerce, soon failed, and the Chinese Communist Party launched the China Hardship Relief Society in an effort to radicalize philanthropy. Revolutionized philanthropy grew out of the development of the modern Chinese philanthropic tradition yet transcended it. Finally, proponents of these two approaches to philanthropy split after a symbiotic collaboration.     

Fei Xiao Tong: A public intellectual in Communist China (Respond to this article at http://www.therai.org.uk/at/debate)

This article focuses on Fei Xiao Tong's status as a public intellectual in Maoist China, his place in the ‘red or expert’ struggle, his fate during the Great Proletarian Cultural Revolution, and his cautious return to academic prominence and as an influential Chinese public intellectual in post‐Maoist China.     

西方人在华博物馆的本土化转向——以震旦博物院和上海博物院为例

以震旦博物院和上海博物院为代表的西方人在华建立的博物馆,除了是西方在华文化殖民的表现外,还是西方在华收集自然史信息的机构,旨在开展自然史标本收藏和研究工作,以服务西方自然史研究和了解中国的需求.到了 20世纪二三十年代,它们开始重视博物馆作为公共文化机构的作用,展览和社会教育成为这些博物馆的重要活动,并以此向中国社会开...     

陈独秀与近代上海社会的变迁

陈独秀与上海社会联系密切。上海是他认识半殖民地半封建社会的窗口。他的革命生涯从上海开始,一生主要时光在上海度过,革命生涯最辉煌的业绩在上海实现。他对上海社会有着比较深刻的研究和十分复杂的感情,总体上说还是一分为二的。近代上海造就了陈独秀的崇高声望,陈独秀也给上海留下丰富的思想文化遗产。今天的上海已经成为中国经济发展、社会进步、文化先进、教育发达的中心城市,其作为全国思想文化中心的地位,无疑是从新文化运动的发起开始确立的。     

Echoes of tradition: Liang Qichao’s reflections on the Italian Risorgimento and the construction of Chinese nationalism

This paper examines how Liang Qichao viewed the Italian Risorgimento, with the focus on his reflections on its meanings in the historical contexts of Chinese politics and tradition. It will identify and analyze the many forces and ideas that influenced Liang as he formulated his reflections, especially the timing around the turn of the twentieth century and the discourses of nascent nationalism in Japan where Liang lived in exile. The way Liang created – or recreated – the Italian story demonstrated that the Chinese had finally begun to realize a crucial point about the building of a modern nation. While Britain, the United States, and France were able to build a modern nation by starting from the grass roots and more closely observing Enlightenment ideals, China did not have the luxury or the time to follow the same path. In the age of high imperialism, the weak would simply be weeded out quickly. Without national salvation, there could be no modern nation. National salvation, as exemplified by the Risorgimento, involved maintaining and glorifying the country’s own traditions and core values, which would in turn unify different social segments. Liang and his fellow reformers realized the importance of having simultaneously a national cause, a single political party, and a single leader, instead of having to take separate steps toward awakening. Liang’s awakening paved the way for the unfolding of the great Chinese revolutions of the twentieth century, led first by the Kuomintang and then by the Communists. Following Liang’s track of thinking, they both strived to build – or rebuild – a political centralism.     

Criminalization of Homicide in Early Modern Denmark (16th–17th Centuries)

This article explores the criminalization of homicide in early modern Denmark, 16th–17th centuries. Criminalization is here defined, primarily, as the harshening of penalties for homicide in law and practice. The article shows that a process of criminalization took place that contributed to a pacification of the population (demonstrated by a decrease in homicides) but also engendered practices of resistance and evasion which were reminiscent of a medieval feud culture. The attitude towards homicide was for a long time ambivalent, not just among the lower classes but at all levels of society. Criminalization and pacification were mainly products of state-building through harsher punishment and the formation of a more reliable legal system. This top-down process meshed with the broader population’s demands for justice and security.     

董其昌《山水》册与《董范合参图》轴辨伪

上海博物馆藏董其昌《山水》册(共十开),为天启四年(1624)元旦所作,实并非董氏真迹。据考,该年四月董其昌才抵京。同时,该册对题均节录自董氏及明清书画著录著作与晚清文学笔记中,其第二开对题,与故宫博物院藏董氏癸酉(1633)夏五所作《董范合参图》轴题跋相同。再考《山水》册笔法,嫩弱飘浮,墨色平淡,与典型的董其昌风格相差甚远,更无其生拙秀逸之气;而《董范合参图》轴,用笔亦尖劲细碎,全幅墨气滞涩,艺术水准远不及故宫博物院藏董氏十二年前所作《仿古山水图》册,亦无法企及董氏卒前一年所作的《关山雪霁图》卷。可见,《山水》册和《董范合参图》轴非董氏本家之作。     

New Historiography for the cultivation of the character of the “new citizen”: Liang Qichao’s ideas of history education and their practice

ABSTRACT

An advocate for modern Chinese historiography, Liang Qichao’s “new historiography” was ideologically quite closely tied to traditional Confucian historiography: his idea of “historiography” was both a form of scholarship for the provision of knowledge, as well as a type of learning for the cultivation of moral character. The fundamental objective of “new historiography” was to use the history of national development and evolution to educate the people, helping them to become nationally conscious “citizens.” However, according to Liang Qichao’s conception of history, the nationalist aspect of “new historiography” ultimately rested in the cultivation of individual character, not in imparting the concept of nationhood. During the movement to “systematize national heritage,” in his practicing of historiography, Liang primarily studied and compiled Chinese academic and intellectual histories, focusing particularly on Confucian history: he interpreted Confucianism and the cream of Chinese scholarship as a kind of “philosophy of life.” Liang’s historiographical practices eventually took shape as a form of moral education to cultivate the leading talents of society when the country was going through a transformation, while in the process signaling his profound repudiation of the empirical emphasis in historical research of the times.     

《燕行录》资料反映的16-19世纪东北南部地区冬半年气温变化

朝鲜古汉籍《燕行录》,是历史上朝鲜使臣出使中国的见闻记录,保留有很多历史气候资料,十分宝贵。本文收集了19种《燕行录》中记载的16-19世纪东北南部地区河流封冻情况,并利用中国其它文献为补充,使用现代河流封冻资料为对照,逐年考订了当时河流封冻与现代河流封冻的距平情况,并得出封冻期的50年平均距平值。由于冬半年气温变化是影响河流冰情的关键因素,河流封冻情况的变化可很好地反映该区域冬半年温度变化情况。分析发现,在1500-1900年间,存在3个较冷的时期,其中16世纪上半期是400年中最冷的时期;存在2个较暖的时期,分别为18世纪下半叶和19世纪下半叶。而和20世纪的温度变化衔接分析,则500年间区域气温基本是上升的趋势。同时和中国其它区域以及欧洲的小冰期温度变化序列比较,在大的趋势变化和波动方面有一致性,但在时间上并不完全一致。表明区域间气候变化的复杂性。     

Replacing a Father: civilian aspects of the Swedish military, 1600–1800

Early modern society was characterized by severe conflicts, but not all were caused by antagonistic relations between military (combatants) and civilian (noncombatants) persons. The civil–military relations were blurred. The separation and differentiation of civil and military functions in society was a process that occurred mainly in the 19th century. This process coincided with a conceptual change of the nature of gender: ‘civil’ became feminine and ‘military’ became masculine. Civil–military relations in early modern societies have recently been the focus of novel and productive research, and this article falls into that category. How civilian aspects of society were subordinated to military demands while still being a part of the military is examined in this article from a different angle; namely, to what extent the military was in charge of civilian aspects within its own organization. This is discussed from a gender perspective and scrutinized through the role of children in a series of issues connected with the creation of boundaries between civilian and military spheres in society. To put it simply, what did children do within the Swedish military in the 17th and 18th centuries? And who were the children? The answers are based on data from garrisons and the Swedish Ship’s Boys’ Corps, together with data from previous research on military history in Scandinavia. The article is part of a project that aims to make visible the role of children in the military prior to the era of child soldiers.     

China in Australia: The Discourses of Changst

Abstract

China matters significantly to contemporary Australia in terms of trade relations, capital movements, education and global order. Australian public discourse on China, however, inhabits two conflicting parallel universes, one a narrative of economic complementarity, the other of fear and anxiety. The spectre of the rise of China haunts Australian society in and among these two spheres: one in which China’s economic rise is to be encouraged as a sign of it joining the capitalist world system, and the other in which China’s ascent is regarded as a threat to be contained. The paper examines this problematic discourse, calling it Changst [China angst], arguing that it is permeated with a developmentalist logic (Chakrabarty, 2000) that misreads China through the homogenising history of both capitalism and Eurocentrism. This reading of China as but a copy of Western capitalism evokes anxiety because its distinctive forms of capital flow disrupt the comforting teleology. Equally, when Chinese society, including its education system, is perceived as not-yet modern, this induces fear of cultural contamination from the outpouring of Chinese international students. The exploration of this anxiety is conducted via six Australian case studies, showing how China’s engagement with Australia produces intense but unwarranted angst.     

论杜维明对“文化中国”的思考

美籍华裔学者杜维明自20世纪90年代以来对"文化中国"的命题进行了思考,提出了诸如"三个意义世界"、"公众知识分子与公民社会"以及"文化中国与儒家传统"等命题.杜维明对"文化中国"的思考有着深厚的历史感和文化蕴涵,不仅显现了当代新儒家"返本开新"的理念,而且也为21世纪中国社会的发展和中国文化的走向从新儒家角度提供了一家之言.尽管杜维明对"文化中国"的论证富有创意,但对这一问题的阐述仍留有广阔的思考空间,它为我们进一步研究当代新儒家在新世纪的文化诉求提供了样本.     

章太炎的甲骨文态度及其学术史意蕴

章太炎是20世纪中国现代学术的重要奠基人,他对甲骨文的态度引起学术界的关注和争论。本文以章氏晚年弟子的回忆、章氏晚年的讲演记录和书信为主要资料,认为章太炎晚年对甲骨文仍然持消极、怀疑态度,但已有转变的趋向;对他持这种态度的原因进行了剖析。章氏的甲骨文态度已成为一种文化现象,学界对他甲骨文态度的不同评论,一定意义上折射出现代学术史上的学派分野。     

A summary of the past two decades' research on non-governmental forces in modern China

Recent research on non-governmental forces in modern China, during its inception in the early 1990s, bore obvious influences from Western theories of civil society and the public sphere. By the late 1990s, this research began to pick up new momentum: the scope was expanded, findings were increased, essays and empirical studies came forth incessantly. During the first decade of the twenty-first century, research by Chinese scholars on the topic grew at an even greater rate. Aside from those academics who continued to borrow theories of civil society and public sphere, more scholars began employing the analytical framework of “society and state” to tackle the many issues within the non-governmental sectors of modern China.     

United with the Countrymen: Folklore Studies at Peking University, 1918–26

Late nineteenth and early twentieth century China faced a grave national crisis resulting from intense foreign pressure and a rigid political system that was incapable of adapting to the challenges of the modern world. China’s decline did, however, lead to a wave of nationalism that swept across Chinese society. Set against this backdrop, a new generation of patriotically minded intellectuals, one with relatively broad exposure to Western thinking and academic methods, turned its focus to enlightening the oppressed masses as a means of bringing about national salvation. These intellectuals pursued this forward-looking aim by looking to the past for inspiration. More specifically, they looked to folk culture as a means of connecting with the common people and weaving together a new discourse that promoted national unity. Under these circumstances, a group of professors at Peking University, including Zhou Zuoren, Liu Fu, and Gu Jiegang, began to search for vernacular works in folk culture. This article examines folklore studies at Peking University expanding from folksongs to folk customs and other forms of folk literature. It focuses on early folklorists’ activities, folklore organizations, and primary publications. Under the university’s influence, folklore studies appeared in various newspapers and other research institutions in Beijing and Shanghai in rapid succession.     

The Complexities of a New Faith: Xu Guangqi's Acceptance of Christianity

Xu Guangqi (1562–1633) was one of the most important early Chinese Catholics closely associated with Matteo Ricci (1552–1610), the legendary founder of the Jesuit China mission. In spite of his widespread fame since the seventeenth century, the precise nature of his religious experience has not so far been adequately investigated. To understand his complex relationship with Christianity and thereby gain insight into the fateful East–West intellectual interaction in the early modern period, this article closely probes various aspects of Xu's spiritual journey including his family history, his reception of baptism, and his association with Jesuit missionaries both before and after his conversion, and the particular character of his Catholic faith.