湖南民国双旗嘉禾二十文铜元版式

<正>民国初年,湖南造币厂的双旗嘉禾20文铜元,存世量巨大,版式众多。民国7年3月,张敬尧任湖南督军兼省长,将造币厂当摇钱树,于6月恢复生产,大肆扩建,购买设备,产量骤增,所铸即双旗嘉禾20文铜元。民国8年5月6日造币总厂呈财政部《请限制各省所铸铜元》其中即言"湘省所造减重二钱八分当廿铜元"。湖南《大公报》民国8年11月25日《造币厂现状》报道:"湘造币厂近月以来,逐渐扩充,本月只铸双铜元,不铸单铜元,计每日铸出双铜元八百五十万枚(即     

试谈南京造币厂民国十三年铸当二十铜元

正《江苏历代货币史》记载,"南京造币厂于1924年(民国十三年)曾开铸当二十铜元。自1912年到1924年(民国元年至十三年),该厂铸造铜元数额如下表……民国十三年当二十铜元(枚)58500000"。(1)民国十八年三月财政部钱币司制"辅币铸造数目一览表",其中列:"当二十铜币南京造币厂58500000系民十三年份铸数,在此前后,该厂均未铸此铜元。"(2)民国十三年(1924年)南京造币厂铸造什么版式的二十文铜元,未见资料。试作臆测,权供商讨。     

对"袁世凯与徐世昌人像十文铜元"的几点补正

《中国钱币》 2 0 0 0年第 4期刊载郑仁杰先生大作 ,论及上述两枚被误认为出自天津造币厂的铜元 ,并举证验明其正身。笔者虽对铜币没有研究 ,但适藏有文中提及的部分资料原版 ,且拜读后对文内若干历史观点有不同看法 ,故在此予以补充 ,祈能达成郑先生“重新思考 ,互相探讨 ,寻找历史真相”的目的。见诸最早之中文钱刊记载虽说这两版铜元长久以来被国人误认为出自天津造币厂 ,但据笔者所知有关中国近代机制币最早之中文书籍 ,1 93 5年上海出版王守谦著《中国稀见币参考书》中 ,即已有记述 :“袁世凯铜圆系中华民国元年武汉造币厂所铸造……”…     

《中国钱币大辞典·民国铜元湖南篇》读后(上)

《中国钱币大辞典》多卷本各卷已陆续出版,这是我国钱币学研究和资料整理的一个新的纪程,对钱币研究将产生长远的影响.该大辞典宏篇巨制,博大精深,汇集了我国钱币学研究最新的成果,被人们奉为圭臬.近读《中国钱币大辞典·民国编·铜元卷》,得益匪浅.该编全彩版印刷,印制精美,图像清晰逼真,铜元版别区分细致,并有各造币厂鼓铸铜元综述性词条和分述词条,图文并茂,涵盖了各造币厂铜元的源流,编者立意高屋建瓴,体例完备.中国机制铜元从清末至民国,虽只有几十年的历史,但它却是风雷激荡的那一历史时期重要的货币之一.同时,机制铜元的出现,也是中国货币现代化的一个重要纪程.     

谈武昌造币厂铸户部光绪元宝二十文铜元

正民国十八年(1929年)三月财政部钱币司制"辅币铸造数目一览表"记载,"武昌造币厂铸造当二十文铜币3735806103枚,至民十七年底铸数,内有数年停铸。"①这个二十文铜元,《民国十年武昌造币厂报告书》有明确记载:"六年二月,奉财政部训令,准鄂省暂铸当二十文铜元,每枚重库平三钱,仍用北洋旧模。"②"北洋旧模",意大利驻华参赞罗斯民国六年(1917年)在上海出版的英文《亚洲文会北华分会年刊》发表的报道《中华民国的硬币》说,"武昌造币厂厂长     

《中国钱币大辞典·民国铜元湖南篇》读后（下）

四 民国时期湖南造币厂的原料 《大辞典·铜元卷》湖南篇说,湖南＂省政府和制币承包商（据载主要是裕平公司）从减重劣质和全国铜元料下跌中获得巨大利润。完全不顾人民因此遭受的重重压榨之苦。湖南绅商也遭受极大打击,不得已联名请愿,要求限制湖南铜元制造与发行。北洋政府百般无奈,下令严禁铜料和铜元机具进入湖南境内。希图以抽薪之法来扼制湖南滥铸。     

《清末四川铜元》出版发行

2010年2月出版的《清末四川铜元》是陕西省钱币学会主编的“钱币研究丛书”之第一本,曹昳著。该书结合史料和实物,详细描述了清末四川生产铜元的情况。书中关于清末四川造币厂的相关史料的收集整理工作做得比较细致,是本书的一个特色,本书在注重史料的同时,     

湖南造币厂滥铸铜元利润考察

<正>民国前期,湖南造币厂滥铸铜元,获利甚巨,当时走马灯一样变换的湖南军政府当局,均把造币厂当作重要财源之一,湘督兼省长赵恒惕说:"造币厂为公有营业机关,所有军政各费,纯赖该厂余利,藉以挹注"1。该厂滥铸铜元的高额利润,也引起社会的注目,当时的货币史等著作中曾多有道及。张家骧《中华币制史》说:"湖南造币厂铜元余利一项,几     

对“袁世凯与徐世昌人像十文铜元”的几点补正

《安徽钱币》2000年第4期(总34期)刊载郑仁杰先生大作,论及上述两枚被误认为出自天津造币厂的铜元,并举证验明其正身。笔虽对铜币没有研究,但这藏有中提及的部分资料原版,且拜读后对内若干历史观点有不同看法,故在此予以补充,祈能达成郑先生“重新思考,互相探讨。寻找历史真相”的目的。     

袁世凯和徐世昌十文人像币是否为天津造币厂所铸

中国的铜元样式非常的多,但是以人像作为铜元的图案,而且有面值的却很少,传世的人像铜元,在民国初年,只有袁世凯共和十文、徐世昌十文和唐继尧五十文等三种。除了唐继尧五十文的铜币有“云南省造”等字,可以确定其出处外。徐世昌和袁世凯的十文铜币上,却没有铸造的省份,长期以来一直被误认为是天津造币厂所造。原因可能是人像币大都是出自天津厂,自然会联想是天津造币厂所作,何况天津厂铸造有袁世凯戎装像共和纪念银币,所以再铸造袁世凯戎装像共和纪念铜币,应该可以连贯起来。而徐世昌就任大总统前,一直旅居天津,就任后由国家…     

THE TIME OF THE SELF AND THE TIME OF THE OTHER

What is time? This essay offers an attempt to think again about this oldest of philosophical questions by engaging David Hoy's recent book, The Time of Our Lives: A Critical History of Temporality, which proposes a “history of time‐consciousness” in twentieth‐century European philosophy. Hoy's book traces the turn‐of‐the‐century debate between Husserl and Bergson about the different senses of time across the various configurations of hermeneutics, deconstruction, poststructuralism, and feminist theory. For him, what is at stake in such a project is to distinguish between the scientific‐objective “time of the universe” and the phenomenology of human temporality, “the time of our lives.” Hoy's approach is to organize his book around the three tenses of time—past/present/future—and to view objective‐scientific time as derived from the more primordial forms of temporalizing lived experience that occur in our interpretation of time. In my reading of Hoy's work, I attempt to explore how “time” (lived, experiential, phenomenological) can be read not in terms of “consciousness” (Hoy's thematic), but in terms of the self's relationship with an Other. That is, my aim is less to establish a continental tradition about time‐consciousness, understood through the methods of genealogy, phenomenology, or critical theory, than it is to situate the problem of time in terms of an ethics of the Other. In simple terms, I read Hoy's project as too bound up with an egological interpretation of consciousness. By reflecting on time through the relationship to the Other rather than as a mode of the self's own “time‐consciousness,” I attempt to think through the ethical consequences for understanding temporality and its connection to justice.     

人地关系观、规划观的历史轨迹初探——兼论城市规划观的未来趋向

本文探讨了人地关系观及规划观的历史演变,结合后现代主义思潮,对城市规划今后发展方向提出一系列建议。     

“中华民国中央银行钞票”揭秘

“中华民国中央银行钞票”存世极少,十分珍贵。其面值见有壹元、五元两种(插二下),其中壹元票长144,宽89mm;五元票长160,宽92mm。钞票正面,上端均为篆书“中华民国中央银行钞票”、下侧均有篆书“中央银行发行”字样,中间则分别为隶书“壹元”或“五元”之面值,四角分别有“壹”和“1”或“五”和“5”的面值数,底纹均为由无数“中央银行”小字纵向排列而成的放光芒图案;钞票背面,中间分别为“壹元”或“五元”面值,面值两侧分别有“1”或“5”字面值数。吴筹中先生曾在1990年第三期《中国钱币》上刊出过一张五元票的黑白图版,当时他认为是…     

THE LOCATION OF THE TREASURY OF ATREUS

Summary.   The Treasury of Atreus, the largest and most impressive of the nine tholos tombs found at Mycenae, stands by itself at the southern edge of a bowl in the east slope of the Panagia ridge. This paper argues that the tomb was constructed on this particular spot so that it would be seen from the trackways/roads that led to Mycenae from the east, south-east and south-west and from the main pathway to the palace. The view of the acropolis hill and Mt. Profitis Ilias from the space occupied by the earthen mound above the tholos also appears to have influenced the choice of location. It is suggested that the position of the Treasury of Atreus was, like the tomb itself, a political statement, calculated to show that the ruler who built the tomb succeeded in extending the territory of Mycenae across the central Argolid.     

THE STATUE OF THE GOODESS OF MERCY

TheGoddessofMercyinthePotalaPalace,measuring93cmhighand10cmwide,enjoysfameasgreatasthestatueofSakyamuni,thefounderofBuddhismintheJokhangMonaSteryThisisbecausetheTibetansbelievetheGoddessofMercyisthegoddessfromwhomSongtsanGambowasreincamatedtosavetheTibetans.CreatedintheearlydaysoftheTuboKingdom,thestatuehasbeenstandinginthePotalaPalaceformorethan1,360years.Althoughitsufferedfromtheransackingthatfollowedeachwar,itwasretumedtothepalacemiraculouslyintheend.DuringthereignofTuboKingDarmaW…     

THE CENTENNIAL OF THE FOUNDING OF THE ASKANIYA-NOVA NATURE RESERVE

This article traces the history of the creation and early precarious existence of the oldest Soviet nature reserve, Askaniya-Nova in the Ukraine, and represents part of the ongoing Soviet re-assessment of environmental history in that country (for a Western view, see [60]). It describes the protracted conflict between preservationist and utilitarian perspectives on land use in the reserve, the latter gaining ascendancy during the 1930s under Lysenko and Stalin. Of special interest is coverage of post-war “restoration” at the reserve, or more specifically, the continuation of less than ideal conditions up to the present (translated by Elliott B. Urdang, Providence, RI 02906).     

尼罗河畔文明物语

<正>尼罗河是埃及的母亲河,准确说更是生命线,一条郁郁葱葱的绿色生命线,置于茫茫的沙漠之中。埃及90%的人口,生活在这全国1/30国土的尼罗河畔。这条河见证了埃及古老文明的形成和兴旺,主导了两岸生灵的繁荣与衰落。跟随这条河,人们在历史的时空穿梭,跨过河上河下,遍看古代现代,游走神庙田舍,拥抱沙漠绿洲。我们在阿斯旺下火车,行李直接就送到斯蒂芬妮游轮了,我们要在尼罗河上航行三日,这是期盼许久的心念。有多久呢?算起来有40年了。自从1978年电影《尼罗河上的惨案》     

PROBLEMS OF THE LEVEL OF THE CASPIAN AND THE STABILITY OF ITS SHORELINE

The first of two papers on the problem of forecasting the level of the Caspian Sea evaluates factors widely believed to have been responsible for its lowering during much of the present century (including tectonic movements, climatic cycles, human activity). It concludes that previous forecasts have been inaccurate because of the failure to adequately model the complexity of processes involved, specifically the internal mechanisms of “self-regulation” of water levels. Continuation of the recent slight rise in the Caspian's level is predicted at least into the early 1990s (translated by Andrew R. Bond).