关于乾隆时期钱值高昂问题的考察

雍正皇帝为稳定商品市场的银钱比价,对铜钱制度深刻反思后进行了全面改革,至乾隆时期,改革后的铸钱成本长期保持在铜钱千文含银一两以下, 成本较低。而同一时期商品货币流通领域铜钱对纹银的兑换却低于一两,钱价高昂,钱价与钱值相悖。形成这个问题的根本原因,在于清政府对铜斤实行垄断经营、压低价格。基于清政府对鼓铸用锎垄断价格而形成的铸钱成本,并不能真正体现钱文的价值含量。铸钱成本的高低应取决于商品市场铜铅价格的高低。乾隆时期钱价高昂,正是当时商品市场铜价昂贵的曲折反映。     

江西樟树发现南宋古钱窖藏

~~二、结语昌付浯塘古钱窖藏是樟树市首次发现,其货币年代为西汉王莽王凤年间至南宋高宗绍兴年间,前后千余年,品种齐全,多书体、多值、多版式。汉、隋时期为货泉和五铢,以五铢为主,钱文为篆书顺读;唐时期为平钱,钱文仅发现篆,隶两种书体,对读;北宋时期货币最多,品类齐全,有国号钱、年号钱、对钱,同一个年号钱有用篆、真、草三种书体书写钱文,在现存的篆、真、行、隶书钱文中,篆、真书体较多,每副对钱都有篆书相伴,还有部分钱文为瘦金体,有旋读和对读,旋读占绝大多数,平钱居多,也有当十、折二钱;南宋时期仅建炎和绍兴…     

秦汉时期“平贾”新探

汉代文献中常见的"平贾"是由汉代市署机构基于时价制定的一种官定价格,其由各郡的市署机构制定,并在本郡范围内发挥效力。"平贾"的制定周期随着历史的演进不断缩短,汉初每年的"十月平贾",新莽一季度一修订,东汉则出现了"月平"。"平贾"在社会经济运行中发挥着重要作用。在商业领域,"平贾"是官私交易中的主导价格,政府会利用"平贾"对民间商品价格进行干预;"平贾"也广泛用于政府财政统计与货币折算以及司法案件中的量刑与赔偿。     

古钱

南唐开元通宝十国时期南唐所铸钱。陶岳《货泉录》:"(南唐)元宗时,韩熙载上疏,请以铁为钱。其钱之大小一如开元通宝,文亦如之。徐铉篆其文。"今所见为铜钱,钱文有篆、隶两种,字小,郭阔,铸造甚精。篆、隶两种为"对钱"。一般钱径2.4—2.5厘米,重约3.4—3.5克(图一)。     

铜川市耀州窑遗址发现窖藏铜钱

1977年3月,铜川市黄堡公社梁家塬大队社员在耀州窑遗址范围内平整土地时,于距离地面1.5米深处发现一只陶罐,罐口用陶盆盖着,罐内装满一串串排列整齐的铜钱。这批铜钱重量约87公斤,计19639枚。年代最早的为西汉"半两"钱,年代最晚的为金代"大定通宝"钱,其中大多数为北宋时期的钱币。铜钱分小平钱、折二钱、当十钱等;钱文有楷、草、行、隶、篆书体和瘦金体。现按铸造时间顺序分类整理如下: 西汉"半两",17枚。有大小两种,大者为汉高后二年七月(前186年)"行八铢钱"(《汉书·高后纪》)时所铸。小者为西汉文帝五年(前175年)所铸之四铢"半两"(图一:1、2)。新莽"贷泉",14枚。大小厚薄稍有差异,形制基本相同。这种钱币始铸于天凤元     

清代咸丰铅钱的收藏与研究

清咸丰王朝,在太平天国运动爆发后的短短十年中(1851—1861)推行用铜、铁、铅金属铸大钱。钱文有通宝、重宝和元宝三种,俗称咸丰"三宝"。铸造的大钱数额巨大,版别复杂,轻重倒置。咸丰朝实施铜、铁、铅钱同时并行流通制度,在中国货币历史上也是少见的,其混乱状况可想而知。铸造的各种面值咸丰大钱铺天盖地,成为清一代之冠。如今,在国家和地方省市博物馆及民间,大钱比比皆是,盛不甚举。咸丰大钱钱体雄浑、厚     

“皇敷五福，华祝三多”吉语花钱

花钱是我国钱币文化的重要组成部分,是民间对所有不作货币流通钱品的统称。花钱的钱文和图案表述的内容极为广泛．反映了我国历代人民祈求幸福美好生活的思想、感情和愿望,体现出了各历史时期的民情、民俗和人民的崇拜、信仰．为研究我国的民俗史、宗教史、思想史和历代人们的精神信仰提供了丰富的实物资料。     

战国至秦半两钱文演变规律与年代学检讨

正一引言半两钱,在中国货币史上具有划时代的意义,由其确立的方孔圆形钱制贯穿了两千年的中国历史;由其倡导的纪重钱制也直接影响了八百余年的社会经济运行。关于半两钱研究的成果颇多,其中对半两钱钱文特征及年代的研究一直是关注较多的热点。学者们主要从钱文特征、钱币大小、重量这几个方面展开讨论,或以年代相对明确的多个典型墓葬和遗址出土的半两钱而论,进而总结各个时期半两钱的特征~①;或仅以某个     

北宋钱币书法艺术与赵佶瘦金体钱文刍议

北宋钱币的品种版别繁多,钱文书法艺术空前发展,其原因首先是唐代经济文化的繁荣为其做了历史铺垫,其次是北宋特定的历史环境造就了其钱文书法艺术的辉煌,出现了御书钱,同时还开创了以各种不同书体做钱文的先河,其中尤以赵佶御书瘦金体“崇宁通宝”等大字版别最具特色,独树一帜。     

靖康钱出土流传及收藏小记

THEEXCAVATION,CIRCULATIONANDCOLLECTIONOFJINGKANGCOIN:GuanHanheng享誉泉界的靖康钱,是北宋末年亡国之君来钦宗靖康元年（1126）所铸。靖康元年十一月,金兵陷洋京,掳走徽、钦二帝,北宋亡。故当年靖康钱铸期甚短,铸量极少。然则其版别繁杂,近年又见新品不断面世,层出不穷。可以说前人对它了解不多,现今世人亦未能确知其全貌。据目前所见,靖康钱有元宝与通宝两种,元宝以篆、隶二书为钱文,均旋读;通宝以篆、真二书为钱文,均直读。其中通宝小平亦见真、隶二体会书于一钱者。靖康钱除以钢、铁鼓铸外,还发…     

Alexander the Great, the dahlia, and the tortoise

Some of the problems of establishing the cause of the death of Alexander the Great are like the attempts to find causes other than hysteria for Anna O.'s symptoms. The more general problem of using plausibility as a criterion of the truth of such reconstructions are illustrated by the arguments embedded in Tom Stoppard's Arcadia.     

Alexander the Great,the Dahlia,and the Tortoise

Some of the problems of establishing the cause of the death of Alexander the Great are like the attempts to find causes other than hysteria for Anna O.’s symptoms. The more general problem of using plausibility as a criterion of the truth of such reconstructions are illustrated by the arguments embedded in Tom Stoppard’s Arcadia.     

Milton,the passions,and the knowing body

ABSTRACT

This paper challenges the notion that Galenic humouralism stripped the early modern body of agency and argues that some accounts of early modern materialism were connected to epistemology. It evidences how Milton’s passions are inscribed with the shocking language of agency and moral responsibility to overturn the assumption of “passive”, unconscious passions. It explores two pictures of passions in connection with knowledge: passions as obstacles to knowledge, and passions as sources as knowledge. Both images recast the material body as a knowing agent, but do so with complications. Agency-ridden passions complicate a straightforward notion of agency, and seem to leave early moderns with the option of blaming their passions instead of themselves for deception. Frequent references to internal passions in political discourses also suggests an unsettling degree of comfort with subjectivity in making knowledge-statements, but it is a version of subjectivity that seems far more public than private.     

Intellectuals,nationalism, and the arts

In this article we argue that the role of intellectuals was essential (1) in the formation of Finnish cultural policy and (2) for the development of national cultural administration and public arts subsidy system in the country in the period leading up to the Second World War. The actions of the intellectuals can be considered as political choices in a contingent socio‐political realm, and arts as an essential part of the signifying system. In Finland, intellectuals remained active in the intertwining areas between the state and civil society. We highlight the impact of their actions especially through a study of archival materials obtained from the State Arts Boards. At these Boards, the intellectuals served as representatives of their own fields of arts in general, and of certain professional and civic associations and societies in particular. These intellectuals acted in various roles depending on the subject matter at hand, and as a result the decisions made by the boards reflected predominantly the interests of some groups over those of others.     

Religion, Society, and the Historian

In a secularized age, the study of past religion encounters problems both of empathy and categorization, and the student who derives his understanding from current belief and practice may be in a worse position than the detached observer. Yet historians have never before taken religion so seriously, while wider interest in the history of Christianity is growing. "Religious History" is sometimes said to have taken the place of "Ecclesiastical History." But both disciplines flourish, and the difference between them has been overstated. Historians can learn from social scientists questions about religion which, confined within the safe boundaries of period, they have not always had to face. The social functions of religion have been threefold, religion acting as a precipitant, a bond, and a source of legitimation. It has been said (by an anthropologist) that the study of religion has recently lived off the conceptual capital of its ancestors. The understandings of the social meaning of religion advanced by three of these "ancestors," Marx, Durkheim, and Weber, are examined. Only Max Weber is found to provide helpful guidance to the social historian of religion, particularly with his key concept of "elective affinity."     

History,Hitler, and the Holocaust

EBERHARD JACKEL. Hitler in History. Hanover, N.H.: University Press of New England, 1984. Pp. 115; GERALD FLEMINO. Hitler and the Final Solution. Berkeley, Cal.: University of California Press, 1984. Pp. 219; MALCOLM c. MACPHERSON. The Blood of His Servants. New York: The New York Times Book Co., Inc., 1984. Pp. 310; ISABELLA LEITNER. Fragments of Isabella: A Memoir of Auschwitz. New York: Cowell Publishers, 1978. Pp. 112; JAMES BENTLEY. Martin Niemöller 1891–1984. New York: Free Press, 1984. Pp. 253; SAUL s. FRIEDMAN. The Oberammergau Passion Play: A Lance Against Civilization. Carbondale, Ill.: Southern Illinois University Press, 1984. Pp. 270; DAVID s. WYMAN. The Abandonment of the Jews: America and the Holocaust 1941–1945. New York: Pantheon Books, 1984. Pp. 445; WALTER N. BANNING. The Dissolution of Eastern European Jewry. Torrance, Cal.: Institute for Historical Review, 1983. Pp. 239.