卡拉瓦乔 文艺复兴的“遗腹子”

纪念卡拉瓦乔逝世400周年 目前已知的卡拉瓦乔真迹不超过80幅,有人认为最多只有60幅,任何一幅作品至少价值四五千万英镑。几乎每部涉及17世纪意大利文艺复兴的艺术史著作都至少有一篇关于卡拉瓦乔的文章 意大利画家卡拉瓦乔有两个生命,一个是不到40年的短暂而迷乱的浪荡人生,另一个恐怕他自己也没想到,400年后,人们仍念念不忘这位巴洛克画风的宗师。     

时代鼓手 黄胄的人物画赏析

上世纪初,社会剧变,西学东渐,当时的绘画精英们为了反抗旧思想、旧文化,跟上世界潮流,竭力倡导吸收、引进西方绘画,以西方艺术的精神、内容、形式、观念及技法来改造中国画,他们认定唯有西方古典的写实绘画才是挽救、改造中国画的良方。     

法国革命时代卢梭观的解读方法北大核心CSSCI

18世纪,卢梭在民众心目中是倡导平等与美德的哲学家、情感小说家、自然神论者,革命后,法国的卢梭观中平添激进暴力的因素。19世纪,法国政治思想界有激烈的左右之争,右派批评卢梭毁坏了法国的传统,为此极力阻挠1878年卢梭逝世百年和1892年共和百年的纪念仪式。但卢梭在著作中并未倡导革命,而且在他的时代,“革命”一词指的是天体运行的往返规律,尚不具有现代的政治意义。那么,如何理解卢梭与1789年法国革命的关系,以及他如何进入革命话语体系？是卢梭的思想引起了革命,还是革命塑造了现代意义上的卢梭？     

南宋的江山夏圭《山水十二景》

遇到胜景,人们常说,“江山如画”。存西方,18世纪以来也出现了“如画”（picturesque）这样一个词。不过,相比起西方的类似观念,中国的“江山如画”要意味深长得多。什么样的自然风光才能被称为“江山”,而什么样的“画”才能够被指认为“江山”？     

浅谈油画语言的物质媒介化倾向

在西方油画艺术发展史中,存在着一个比较明显的趋势,那就是越来越重视材料本身。尤其19世纪末20世纪初,这种转变最为显著。     

简述不同时期珐琅器的艺术特色

<正>中国珐琅器的制作可追溯到宋元时期。至明代,永宣宫廷中开始广泛制作应用掐丝珐琅,之后的景泰时期最有名气,即人们所说的"景泰蓝"。画珐琅则出现较晚,于15世纪中叶在欧洲佛朗德斯发明,15世纪末在法国中西部里摩居以内添珐琅工艺为基础,发展成画珐琅重镇。之后随着中西方贸易交     

《时代的奇迹：走近12～20世纪的印度绘画大师》

古往今来．印度画注重描绘画中的主体事物和叙述内容。人们根据地域风格和历史朝代将其进行划分．并各归其类。长期以来．人们认为印度艺术无根可寻。但这些引人注目的展品给人们固有的观点重重一击。     

A New Diplomatic History and the Networks of Spanish Diplomacy in the Baroque Era

Diplomatic history has undergone profound alterations during the last century. According to the old model built by Mattingly in 1955, diplomatic history was the analysis of international and political relations within a national context. Subsequent studies analysed how diplomacy evolved towards a more institutionalised and professional scheme (established in eighteenth-century European diplomacy). However, was this conclusion an inevitable one for Early Modern and Baroque diplomacy? This essay intends to retrace the steps that have been taken towards a new history of diplomacy, by early-modern historians in general, and by Spanish historiography in particular, as well as to assess the idea that what made a difference for Spanish Baroque diplomacy was the extent of networks that allowed cultural transference, the capacity to influence others, rather than the institutional extent of connections and practices. Which people or processes promoted the circulation of ideas, information, and culture, within and outside the Spanish monarchy, during the seventeenth century? This question will form the focus of the second part of this essay, in which the author analyses several specific cases of Spanish ambassadors in Europe: their networks of communication, their building of stereotypes, their informal diplomatic practices, and their use of ceremonial practices.     

陈独秀的政治何以不得不谈?——“不谈政治”与转型时代知识分子时代转型

在中国近代思想史上的转型时代,知识分子实现了由传统向现代的转型,它表现为知识分子学术和政治身份的分离,政治本身的变化影响着这个过程.研究陈独秀“不谈政治”问题有助于对此作出揭示.早年积极反清时,政治和学术间张力在他身上已经显现;新文化运动中宣称“不谈政治”,一方面意味着他选择学术,暂时掩盖了张力;另一方面,“不谈政治”背后关心的仍是政治,反映出政治正在逐步“发现社会”;五四运动后,政治必须通过社会运动来推进,政治和学术间的张力也就达到了顶点.知识分子时代转型的复杂过程意味着一次分流,以学术为业的现代知识分子继续呼吁“不谈政治”,相当部分投身社会运动的政治行动主义者则成为职业革命家,中国革命呈现新的面貌.     

Back to Gamdeling

The Township Village of Gamdeling is situated in District Naiqung, County of Doilungdeqen, Lhasa. It is the place where I began to establish a relationship with Tibet. Halfa Century＇s Concern and Remembrance In the early spring of 1963, as a junior student majoring in Tibetan at the Department of Minority Languages and Literature in the Central College for Nationalities, I set foot in Tibet for the first time. The first place I saw was the Township Village of Gamdeling, where I went to work with the liberated serfs who were undergoing a democratic reform. I helped set up grass roots political power. Being together day and night, I studied Tibetan with them and taught singing to children in the primary school. There, I learned to recite Tsangyang Gyatso＇s poem, On the Peak of the Eastern Mountain, from which the well- known name ＂Makye-ame＂ comes. Since July 20, 1963, the day on which I departed, I have had no opportunity to return to Gamdeling. These years, by radio, newspaper and internet, I got to know that a famous vegetable and flower producers＇ cooperative was built in Gamdeling. I can collect hundreds of reports about Gamdeling on line. The news makes me excited, because I know Gamdeling is going forward with Tibet. How about my old Tibetan friends？ How about their life now？ Who are even still alive？ On August 30, 2011, on the occasion of a short business trip to Lhasa while accompanied by a friend, I stepped on the land again. Tenzin Wodrup＇s Vegetable Greenhouse Across the bridge over Tohlung Chu of the Lhasa River, we entered the area of Gamdeling. For me, everything was so familiar but yet strange! We stopped our car in front of a building with the sign of ＂Vegetable and Flower Exhibition and Trade Center of the Gamdeling Farmers＇ Vegetable Cultivation Cooperative, the County of Doilungdeqen＂. By the gate there was a stall selling local watermelons. Having taken some pictures, we drove northwards into the district of the vegetable greenhouses, intending to find a local and ask the way. It took five or six minutes for our ear to circle around the area, from which, we can see how big the district was. In time, I saw a middle-aged farmer with a bright T-shirt standing on the road. I got out and asked him about Tsering Dondrup. To my surprise, he was from Gamdeling and lived in the same Village of Chabka as Tsering Dondrup, and they were relatives The man＇s name was Tenzin Wodrup. He promised to take us to call on Tsering Dondrup＇s. On both sides of the road that was straight, clean and paved with cement, there stood dozens of vegetable greenhouses in rows.     

200年前的一则促销广告

日前,笔者在济南后宰门街东首5号墙外发现了一方古石碑,为乾隆年间太和阁药铺所立。这块石碑镶嵌在5号住户前门脸墙壁之中,碑的颜色与水泥墙皮相近,所以虽然处于街口要冲,却很难引起人们的注意。     

满江红·梦归故里

夜梦连连,归故里,雨带松针。高云内,峨峰烟翠,固锁春心。雪岭痛舍冬寒意,湍流豪启腊月冰。看此间,俏眉岂无情?握别恨。车辕催,泪无影;椽下语,堪真诚。桦林衬明月,风笛声声。但笑狂生无能事,偏随南燕俱飘零。愿来日,还赋太白诗,醉怀中。满江红·梦归故里@云天     

民国时期陕北高原与渭河谷地过渡地带商业社会初探——陕西同官县的个案研究

本文重点的研究区域是同官县——一个处于陕北高原向渭河平原过渡地带的县。研究意义在于 ,该县处于非同质地区 ,又属于比较偏远的地区 ,对于丰富我们对微观商业社会的认识有一定意义。通过研究同官县的市镇商业 ,以及集会商业 ,全面反映同官县在民国时期商业社会的面貌。通过分析 ,得出同官县的商业社会在民国时期处于一种既具有现代性 ,又具有传统特点的阶段。     

Looking Forward,Looking Back

This paper surveys the disparate literatures on time, and the relative paucity of metaphors available (based on spatial analogues or mirroring past and future onto one another). Parallels between approaches to the past and future are considered and different intellectual traditions surveyed in futurology, memory, history (chronotopes), archaeology and philosophy. Causation across time, how the past affects the present, how the future may affect present and the past are considered as ways of better understanding how tensed statements in time and of time are essential elements of history and of anthropology. Pluralizing is suggested as a positive step: we should be talking of pasts, futures and even of presents. This has consequences, for example, the Thin Red Line of actuality must be broadened to be perhaps the Thick Reddish Braid. As introduction to a special issue of History and Anthropology I consider the papers that follow and how they contribute to the theme.