国民革命期间中共之宣传策略初探--以1923-1925年之《向导》为中心

国民革命时期,中共进行了积极而卓有成效的宣传工作,对国民革命的进程和国共两党的关系产生了很大的影响.本文通过对1923-1925年中共机关刊物<向导>周报的考察,分析中共在此时期宣传策略的转变和宣传话语的特点,即中共如何将"左派"、"右派"、"阶级斗争"等概念引入国民革命的过程,从而勾勒出国民革命期间中共在宣传上从被动到主动,争取到宣传强势,并最终将阶级斗争理论与国民革命结合起来的轨迹.     

《旧金山对日和约》再研究--关于其对西沙群岛、南沙群岛的处理及后果

西沙群岛、南沙群岛主权本属中国,第二次世界大战期间被日本占领,日本战败后理应由中国收回,但1951年美国起草和主导签署的<旧金山对日和约>只表明日本放弃这些岛礁,未明确主权归属问题,为的是防止中国(大陆)从<对日和约>中得出对中国主权有利的结论来.<对日和约>如此处理主权问题为日后两群岛"主权未定"论埋下了祸根.     

蒙、元御容

御容,所指为帝后肖像,用于供奉、祭祀以及瞻仰,所有者可以是皇家,也能是臣下。本文讨论的主题是蒙元皇家的本朝先帝、先后肖像[1],拟解说它们的制作、形制,不同做法的文化差异、可能的遗存及其制作年代等,同时也概述了时代更早的御容和元代非皇家的御容。     

出土墓志与东魏北齐邺京行里制度探析

东魏北齐邺京里坊的设置沿袭北魏洛阳里坊制度,文献记载往往以里或乡里形式称谓居住地。然而有4方东魏北齐时期墓志,志文记载墓主的居宅异于常例,为某行某里,或某行某坊。通过对墓志时代及墓主身份等因素的综合研判,并结合史书记载,可知东魏初至北齐末,某行某里(坊)是邺京里坊称谓的一种常用格式。"行"的称谓源自邺京行经尉制度,行名与里(坊)名的连用,是基于城市治安管理角度所产生的隶属关系的呈现,在名称上反映了某行区域内里的管辖情况。且行名与里名存在一定关联,将行名与里名对照,可知邺京部分行名与里名相同。     

乾卦六龙态的天文含义研究--《左传》"龙纪"历法钩沉

《左传》昭公四年的“龙纪”,是上古以苍龙星为历象的太阳历的记载。这个苍龙星星象在《易经》乾卦六爻爻辞中有形象的描述,根据寅月“见龙”、午月“跃龙”等记载,可知其观测年代当在夏代以前。这种借龙“以喻天之阳气”的龙纪历法流传至先秦秦汉,或称“易历”、“气历”;或称“律历”、“甲历”。它以天干记日,十日为旬,六旬为甲,六甲为岁,一岁360日;并通过不记在日序之内的56日的过年日使历年长度略等于回归年长度,从而形成了原始社会晚期一部较实用的历法。     

释“洞庭”及其相关问题

唐宋以来,"洞庭"一词的含义一直被解释为"洞府之庭"。这种认识是错误的。洞庭一名的语源很可能来自古百越民族语言,为红色平地之意;《尚书.禹贡》导江章中的"东陵"一名,很可能同样源于古越语,为"洞庭"的汉字异记。秦洞庭郡的治所应该在索县,也就是后来西汉武陵郡的治所,当今湖南省常德市东北韩公渡镇城址村。刘宋以来,有学者指太湖为洞庭湖别名,当是在道教思想的影响下附会出来的说法。本文为正确认识上古时代湖南洞庭地区的自然地理面貌提供了新的思考角度。     

On the Relevance of Literature to Life: The Significance of the Act of Reading

What can literary education contribute to moral education? In this article the inherent practical, moral or political, relevance of literature and literary education is defended, which is opposed to a moralist approach to (children's) literature. A much debated danger in literature and the arts, viz. that it gives rise to a flight into a "promised land" instead of having relevance for real life and the real world, can be overcome by bringing to the fore the active part the reader plays in realizing the "world of the work." The classical idea of mimesis (i.e. of art mirroring reality) then makes room for a historicity of reading with an ongoing interplay of the (real) worlds of readers and the (fictive) world of the text. This idea is elaborated on from the point of view of Ricoeur's hermeneutics and from that of Iser's reception aesthetics, respectively. In realizing the world of the work the world of the reader is transcended and opened up towards the possible. In this reconfiguration lies the practical relevance of literature. Books, therefore, do not have to mirror the actual world in order to be morally or politically relevant. It is in the act of reading that the lasting significance of so-called classics is renewed time and time again.     

谈明清墨模图纹与雕刻工艺

故宫收藏了数万件明清制墨,本文以此为基础,通过古墨上的纹样了解、归纳墨模雕刻工艺。主要从装饰图纹、雕刻刀法的变化上论述不同时期墨模雕刻工艺的时代特征与风格,展示由明向清发展的演变脉络。     

Egyptian sculptures from Imperial Rome. Non-destructive characterization of granitoid statues through macroscopic methodologies and in situ XRF analysis

Aegyptiaca-like Domitian’s obelisk is now decorating Bernini’s fountain on Piazza Navona or the Egyptian lions flanking Michelangelo’s stairs towards the Capitol figure prominently amidst Rome’s cultural heritage. Motivations for the import, contextualization, and copying of these objects during the Imperial Roman period are as heavily debated as they are ill understood. Provenance determination plays an important role in these discussions in terms of a (supposed) dichotomy between Egyptian (real) versus egyptianising (copy) but has only been applied stylistically and never been tested analytically. A scientific characterization of the materials themselves is even lacking altogether, as is an investigation into the cultural and symbolic meaning of the materials used. This paper is a first attempt to address these important lacunae on the basis of an explorative study of a selected sample of Egyptian statues from Rome. The identification and provenance attribution of the materials used for these statues are often problematic due to their relatively fine-grained nature and dark color. Therefore, a full non-destructive analysis of Egyptian statues in dark-colored rocks is presented in this study, with the stones evaluated by macroscopic examination and handheld X-ray fluorescence (XRF) analysis. The implemented methodology has allowed a distinction between greywacke and several varieties of granitoid rocks. In order to evaluate the potential for source attribution, a comparison was made between the results of our analyses and geochemical data for several granitoid rocks from Egypt. This has suggested Aswan as most likely source. The results presented here indicate that handheld XRF analysis can be used for the assessment of compositional variability in and potentially for the provenance of granitoid rocks, provided that a fine-grained area of the material can be measured on multiple locations, and if these values can be assessed on (in)consistencies with other published reference materials.     

唐代黑水靺鞨地区思慕诸部地望新考

唐代黑水靺鞨地区思慕、郡利、窟说、莫曳皆四部的地理位置问题,学术界历来存在着争议,与其中窟说、莫曳皆两部地望密切相关的"流鬼国"的自身定位也大致有两种不同的说法。本文在商榷地吸收学界先贤的研究成果的基础上,重新审视历史文献中的相关记载,从历史地理学的角度动态地再度关注这些问题,并蠡测提出一些自己的新看法,以期在该问题的研究中有进一步的认识。     

存世《出师颂》墨迹本与刻本关系考

本文将《隋贤书出师颂》墨迹本与传世《出师颂》的八种刻本进行排比梳理,归纳出三个系统:即“萧子云”系统、“索靖”系统、“隋人”系统。通过各本文字校勘比较和文献考证,证明“索靖”系统刻本的母本即史载北宋“宣和本”,“隋人”系统即史载南宋“绍兴本”,而此两本与北宋《兰亭续帖》所刻“萧子云本”,俱出自同一个更古的祖本。进而对辑入《出师颂》文字的《文选》一书的版本进行分析,论证“绍兴本”应是隋和初唐书家的临摹本,即《隋贤书出师颂》墨迹。     

《论语》“民”、“入”的实际所指与词义特点

本对《论语》中的单音词“民”与“人”的使用情况作了穷尽性的考察,认为《论语》“人”的词义主要指称“有仁德与才能”、“在位”;“民”的词义指称在“知”和“地位”上处于“下等”的众庶。“民”的词义特点是“下”,“人”的词义特点是“上”。这种“下”、“上”的区别反映出的社会现实是：在春秋时代,孔子与弟子有仁德,仁人、贤人、善士、人才有贤能,但不在位;而居于上位的君王、诸侯、卿大夫大多“不仁”、“不德”、“不贤”。众庶则处于为“君”所“使”的“低下”地位。     

历史语境、史学语境与史料的解读——以弗吉尼亚州批准美国宪法大会中一条材料的解读为例

"语境主义"意识对于历史研究具有重要的意义。历史学家在解读具体的史料时,只有清楚而准确地把握史料产生的"历史语境",以及由相关研究构成的"史学语境",才有可能探明史料的"原意",进而恰当地运用史料。     

明代关于"天妃"封号的论辩

明代朝廷沿袭元代的旧例,把妈祖林默娘封为“天妃”,列入祀典。然而对于“天妃”这一封号,在明代的士大夫知识分子中产生了较大的分歧。反对者认为不应胡乱把处女之身的妈祖指配给天帝为妻室;赞同者则认为所谓“天妃”只是广义上的“以德配天”的含义,并非实指配与天帝为妻室。较为圆融者则主张以“圣妃”“圣女”的封号为妥,免得亵渎神明。明末清初之际,“天妃”“天后”封号又有与“碧霞元君”封号混同者。产生这些差异的实质,是传统儒家祀典观念与现实政治社会的实际需求之间的差异所引发的。而这种差异,即使是在其他方面,制度设计与现实实施过程中所存在的某些差异,都是很难避免的。     

Work and wages,natural law,politics & the eighteenth-century French trades

This paper discusses three adaptations of Shakespeare's history plays written during the 1720s. These texts, I contend, counter claims that positive representations of women during this period were confined to the domestic sphere. In these plays women are active participants in the public realm of politics and commerce. The heroines of Ambrose Philips’ Humfrey Duke of Gloucester (1723), Aaron Hill's King Henry the Fifth (1723) and Theophilus Cibber's King Henry the Sixth (1724), rather than being driven by love and domestic duty, act on political motivation. Patriotism, which characterises these women, is the primary political slogan of all three plays. These female protagonists exemplify the value of a patriotic political conduct that crosses party lines. Their unpartisan or universal brand of patriotism anticipates the opposition views expressed by Bolingbroke in the following decade. This paper also addresses the broad consensus amongst Feminist critics that women in adaptations of Shakespeare provide little more than mere ‘breeches roles’ titillation. The histories of Philips, Hill and Cibber represent heroines who, no less than their male counterparts, exercise control during political crises. These women are not objects of titillation but subjects for emulation.     

《容成氏》“文王服九邦”考辨——兼论《容成氏》的主体思想及其学派归属

《容成氏》所述"文王服九邦"一事,存在着作者根据其主观立场,对史实进行增饰和改造的现象。作者之所以改造"文王服九邦"故事,并将其置于《容成氏》的"革命"之说中,主要是为了反衬"武王伐纣"的残酷性,从而凸显"禅让"优于"革命"。《容成氏》凸显"汤武革命"的暴力特征,是其不纯属于墨家或儒家学派的一个标志。《容成氏》的叙事风格及其思想,也受到了战国纵横家一定程度的影响。因此,《容成氏》可谓一部糅合了儒家、墨家、纵横家思想的具有"杂家"特色的作品。《容成氏》的这一特色,反映了战国时期楚地学术思想走向融合的趋势。     

云梦问题的新认识

自唐以来,学者虽然对先秦楚地云梦的位置、范围颇有争议,但一直都以"云梦"作为湖泊水体专名或游猎区专名。由于先秦迄汉晋时代在江汉—洞庭平原长江南北、峡江地区、黄淮平原淮河以北分布有七处以上的云梦,而汉代的"云梦官"不止一处,楚国(地)人也有"薮曰云"、"梦,泽中"、"梦,草中"之类的解释,因此早期"云梦"应不是专名,而是古夏(汉)语楚地方言对具有游赏意义的水体不大但植被繁茂之区的通称,其本来含义即为草泽或泽草。云梦分布的广泛性和云梦含义的揭破,不但可以较好解决学界关于云梦与云梦泽问题的长期争论,也使我们能够正确认识历史早期江汉—洞庭平原、华北平原、峡江等地的自然环境面貌。     

Models of masculinity: sex education,the United States Public Health Service,and the YMCA, 1919-1924

In 1918, the U.S. Public Health Service (PHS) told American parents that "it is no longer possible for you to choose whether your child will learn about sex or not." According to the PHS, most American boys learned about sex from "improper sources" by the age of nine. The "unfortunate effect of these early impressions" had, PHS warned, not only resulted in a gross misunderstanding of sex, but also been a major factor in the spread of venereal disease (The Parents' Part [the U.S. Public Health Service, 1918], p. 5). To counter and correct this miseducation, PHS joined with the Young Men's Christian Association (YMCA) to create a sex education program aimed at adolescent boys. Officially launched in the spring of 1919, the "Keeping Fit" campaign provides a unique insight into the federal government's attempt to medicalize and regulate American sexuality through the forum of public health.     

魏晋时期帕米尔地区“权于摩国”和“于摩国”两国考

由于魏晋南北朝之时史书关于西域记载多有谬误,所以致使研究本时期的西域交通时困难重重。通过具体分析,我们不难看出此处对于"权于摩国"和"于摩国"的记载是有问题的。本文所讨论的"权于摩国"和"于摩国"就是此时期史书因记载情况不同,造成混乱的反映之一,笔者试图通过文献中关于具体路线和里数的甄别,论证出"权于摩国"和"于摩国"在历史记载中不应该被混谈成一国,而是两个小国。     

妀善鼎年代与国别质疑——兼谈箕国灭亡时间

妀善鼎的年代或以为是战国早期,或以为是春秋早期,从该鼎的纹饰、器形、铭文字体来看,其年代最有可能是春秋晚期,或提前至春秋中期后段。该鼎的国别旧被认为是山东纪国,但是春秋早期之时这个位于山东的姜姓纪国已经被齐国所灭,金文中以""为国名者尚有一个箕国,此国春秋晚期尚存,且地望与燕国临近,两国关系密切。器主自称"妟生",金文中"妟"声之字常读为"燕","妟生"意即燕国之甥。从鼎的年代以及器主自称两方面考虑,妀善鼎应属于箕国,该鼎的出现也证明了箕国的灭亡应在春秋中期以后,合于《路史》"春秋犹有箕、崇之国"的记载。