藏族传统生态文明与藏族聚居区的生态法治建设

我国藏族聚居区生态环境的特殊性导致了其生态法治不仅需要先进的立法技术支持,更需要发掘藏族传统生态文明的"本土资源",尤其是藏族传统生态文明中所蕴含的生态规律等理性因素,这对解决当代藏族聚居区生态法治中的"高原反应"与内在伦理支持的缺失有着重要的现实意义。只有形成藏族聚居区传统生态文明与生态法治建设的深层脉动,才能真正解决其生态法治问题的"病源",构建具有藏族聚居区特色的生态法治,进而维护藏族聚居区的生态安全。     

争霸扩建攻伐衰落玛雅地区的城邦文明

说到玛雅,最为世人所知的要数奇琴伊察玛雅城邦遗址,那里曾是古玛雅最大最繁华的城邦。其实,玛雅从来就不是一个统一的国家,在它的历史上,无数城邦林立,互相攻伐。或许正是因为分裂带来的竞争,玛雅地区的城邦文明特别有生命力,一个个宫室壮丽,塔庙巍峨,哪怕被废弃了千年,依然令人惊叹。     

马克思、恩格斯文明理论与中国"早期文明"

在中国文明发展史上,夏、商、西周文明是一个特殊阶段,这个阶段的文明,从国家形态的角度看,与西方文明具有明显的不同。     

拜占庭文明——独特的历史文明模式

本文探讨研究拜占庭文明的方法,分析拜占庭东正教和拜占庭神学的特点及其对社会发展的影响。通过对拜占庭文明与中世纪西欧文明的比较,说明拜占庭文明的独特性以及拜占庭文明在中世纪基督教世界历史发展中的地位。     

三星堆文明与中原文明的关系

三星堆考古发现告诉我们,辉煌的古蜀文明有着自身的鲜明特色,与中原文明有着密切的文化交流.学者们通常认为,古蜀文明接受中原文明的影响,主要是通过长江中游地区和陕南等途径.而对蜀与殷商的关系,则见仁见智,颇多争论.本文列举了学者们的各种观点,对三星堆古蜀文明与中原文明的关系作了深入探讨.     

关于中国文明形成的思考

我国新石器时代末期,在诸多考古学文化竞相走向文明的过程中,以夏部族为代表的中原王朝文明的首先形成,应和历史上记载的洪水问题密切相关.中国文明在其形成的最后阶段,社会矛盾冲突的最高表现形式为族群矛盾的不可调和,究其原因,当和中国文明的本质特征即血缘关系的长期存在及在中国文明形成中发挥的重要作用有关,如果不能正确认识中国文明这一显著特征,就不能从本质上揭示中国文明形成道路的独特性.     

Dagobas of the Tibetan Style

InancientIndia,semi-circulartombswerebuilttohousetheremainsofdemisedkings.PeopleoflatergenerationshaveinterpretedthatkindoftombtobethefirstappearanceofBuddhistdagobas.WhenSakyamuni,founderofBuddhism,passedaway,hisbodywascremated.Partsofhisremainswerecollectedbyhisdisciplesasrelicsandhousedindagoba-liketombs.ManysaythiswasthefirstappearanceoftheBuddhistdagobas.AstudyoftheSourceofYarlungDoctrinesrevealsthatBuddhistsmadetheirwayintoandsettledinTibetsome1,600yearsago.TIBETAN-STYLEDAGOB…     

Dispossession and the Depletion of Social Reproduction

Gender is largely under‐theorized in the now well‐developed literature on dispossession; this paper contributes to the analysis of the gender dimensions of dispossession by bringing the literature on dispossession into conversation with the feminist literature on social reproduction, specifically, depletion of social reproduction. Drawing on qualitative field research, the paper provides a gendered analysis of the multiple vectors of dispossession affecting the Miyana, a Muslim community living in the Little Rann of Kutch, an estuarine zone in central Gujarat within which prawn harvesting and salt production are their symbiotic seasonal livelihood activities. Using the concept of depletion as a diagnostic tool, I argue that the assessment of depletion due to dispossession requires investigation of the levels of mitigation, replenishment or transformation available to individuals, households and communities within the circuits of production and social reproduction.     

For the Tibetan Children

Inlate1980s,anoldmanreturnedtohishometownofNamlinginTibet.Namling,withapopulationofsome70,000,isoneofthemostpopulous,remoteandpoorestcountiesintheXigazeregion.Povertyhaspre-ventedmanychildrengoingtoschool.WhenZhaxiCeringsawschool-agechildreninthevillagess…     

Tibetan History (in Tibetan)

AuthoredbyTubdainPuncog,thisbooktellsofthehistoricaldevelopmentofThebookrecordstheexperienceofthescientificsurveyteamsentbytheChineseAcademyofSciencestotheQinghai-TibetPlateau.Theteamwascomposedofthreegroupsofpeo-Wewe(k-)uthoredbyTubdainPUncog,thesbookLte…     

从考古发现谈中原文明在中国古代文明中的地位

河南位居“天下之中” ,历来被称为中原。旧石器时代文化 ,南来北往 ,东播西传 ,都需经过中原沃野。中原新石器时代文化 ,是中国古代文明的重要源头。夏商周三代文明 ,中原独领风骚 ,居于全国中枢地位。两汉魏晋至唐宋文明 ,中原在全国依然举足轻重。这些都展示了中原文明在中国古代文明中无可替代的历史地位。     

论古埃及文明的特性

人类的历史是一部各民族相互联系,而又各有其不同发展道路的,发展演进的过程。历史科学的首要任务,就在于揭示出世界各民族和国家的历史发展、演变的一般规律。但是,也并不排斥各自发展道路上的差异和特殊性。马克思主义经典作家指出:“人们自己创造自己的历史,但是到现在为止,他们并不是按照共同的意志,根据一个共同的计划,甚至不是在某个特定的局限的社会内来创造这个历史”。①所以,在谈到世界历史发展的一般规律时,“不仅丝毫不排斥个别发展阶段在发展的形式或顺序上表现出特殊性,反而是以此为前提的”。②古代埃及是古代世界文明社会中…     

夏文明崛起的生境优化与中国城市文明的肇始

夏民族从颖河流域和汾河下游发展到伊洛平原的历史进程中,伴随着生境的不断优化而步入了文明时代,建立了作为政治、经济、文化中心的二里头王都,从而开启了中国城市文明的先河。二里头城市文明的聚集效应和辐射效应,有力地促进了夏文明的跃进。     

农业社会与文明的形成

一、地区和文化的划分辽阔的中国大陆 ,依自然环境可以划分为几个区域。中国文明也是基于农业生产的特点来划分区域的。由此 ,秦岭山脉和淮水形成了南北分界线 ,其南为水稻农业地区 ,其北为旱田杂谷农业地区。近年来 ,被称作“长江文明”的论点是相对于北方旱作文化、以稻作文化为其特点的。但是 ,在农业的早期阶段 ,狩猎、采集尚占有相当的比重 ,所进行的经济活动也大都适应当地环境 ,呈现出多样性。甲元真之从这一观点出发 ,收集和整理了新石器时代遗址中所出的动植物标本 ,将中国新石器文化划分为三种经济类型 :以稻作和鱼猎、狩猎为主兼…     

论文明对待自然

人类必须文明地对待自然,应坚持平等对待自然、与自然和谐相处这样两个原则。平等对待的原则是为了保护自然万物的生存权利;和谐相处的原则是为了确立人与自然的和谐关系。坚持这两条原则是人类生存和可持续发展的基本要求,是人类总结经验教训后的必然选择。     

Vagabond Capitalism and the Necessity of Social Reproduction

A vagabond, as is well known, moves from place to place without a fixed home. However, vagabondage insinuates a little dissolution—an unsettled, irresponsible, and disreputable life, which indeed can be said of the globalization of capitalist production. This paper reframes the discussion on globalization through a materialist focus on social reproduction. By looking at the material social practices through which people reproduce themselves on a daily and generational basis and through which the social relations and material bases of capitalism are renewed—and the havoc wreaked on them by a putatively placeless capitalism—we can better expose both the costs of globalization and the connections between vastly different sites of production. Focusing on social reproduction allows us to address questions of the making, maintenance, and exploitation of a fluidly differentiated labor force, the productions (and destructions) of nature, and the means to create alternative geographies of opposition to globalized capitalism. I will draw on examples from the “First” and “Third Worlds” to argue that any politics that effectively counters capitalism's global imperative must confront the shifts in social reproduction that have accompanied and enabled it. Looking at the political‐economic, political‐ecological, and cultural aspects of social reproduction, I argue that there has been a rescaling of childhood and suggest a practical response that focuses on specific geographies of social reproduction. Reconnecting these geographies with those of production, both translocally and across geographic scale, begins to redress the losses suffered in the realm of social reproduction as a result of globalized capitalist production. The paper develops the notion of “topography” as a means of examining the intersecting effects and material consequences of globalized capitalist production. “Topography” offers a political logic that both recognizes the materiality of cultural and social difference and can help mobilize transnational and internationalist solidarities to counter the imperatives of globalization.     

《历史研究》的中国文明观与中国文明起源研究

中国明是汤因比研究比较的非西方明中的重要明形态,他在《历史研究》中多次涉及并作了较为深入的比较研究,提出了自己的看法。汤氏重视研究非西方明重要价值,也有其历史局限。