中原和江汉地区文明化进程比较

中原和江汉地区都经历了数千年的文明化进程,中原的文明演进之路曾经跌宕起伏,终究能顽强复兴;江汉的文明演进之路多半一帆风顺,最后却走向衰微。中原和江汉存在稍有不同的文明演进模式,即中原模式和东方模式中的江汉亚模式。中原生计较为艰苦,文化颇多波折,故能长存忧患,自强不息,而江汉生活较为优裕,文化发展平稳,难免耽于安乐,少思进取,这或许就是中原之兴与江汉之衰的内因,所谓"生于忧患而死于安乐"。     

“连续”中的“断裂”——关于中国文明与早期国家形成过程的思考

在对世界范围内文明起源问题所进行的比较研究中,张光直先生把文明起源的中国型态概括为“连续性”的型态,指出其很可能是全世界向文明转进的主要型态。我们认为,在中国文明和国家起源“连续”演进的过     

法老时代埃及王权的演进

法老王权在整个古代世界文明中是极具特色的,它几乎成为古埃及文明的象征;同时,它也与埃及国家的兴起、强大、顶峰、分裂和埃及文明的形成、发展、昌盛、衰落息息相关。从法老王权的演进可以看到整个古埃及文明的行进脉络。     

试论中国早期国家形成的模式与动力

中国早期国家形成问题是新世纪以来中国历史与考古学界最热门的课题之一。丰富的考古资料,尤其是近年的新发现与研究表明,中国各区域国家形成过程中社会形态表现出不同的特质,进而呈现出不同的"模式",目前至少有"陶寺模式""红山模式"和"良渚模式"等。中国文明起源与形成是从无中心的多元到有中心的多元一体,这或许正是中国古代文明与国家发展演进的最大特色。早期国家形成的动力是指推动国家起源、形成及发展这一演进过程的根本原因,即文明化的动因。对中国早期而言,也是探索其文明延绵不断的深层原因或者动力机制。文化间的互动交流与碰撞(战争)是中国文明演进的外动力;而务实与创新则是中国文明演进的原动力,是文明发展的决定性因素。     

读书

《中国城市及其文明的演变》 城市是文明的载体,但谈及城市,大多数人都会将目光投向纽约、巴黎、伦敦,将城市文明视为西方文明的特有产物。本书则将中国的文明演进和空间拓展过程浓缩到历代城市的辗转变迁中,时而将视点交错于历朝营造城市的动力,时而聚焦在中国城市观的独到之处。     

从文明交往到文明自觉——彭树智先生的文明交往史观

彭树智先生是中国世界史学界"文明史观"的主要建构者之一,"文明交往论"是其文明史观的核心内涵。他认为生产力和交往力是驱动人类历史发展的内在总动力,文明交往促进了世界历史的形成;人类的文明交往孕育了四种文明形态:物质文明、精神文明、制度文明和生态文明;文明交往的总特点是自发性向自觉性的演进;文明自觉已成为全球化时代人类的普遍诉求,而文明自觉的落脚点是人的自觉。     

知文明

礼、宗教与中国早期文明的演进模式中国早期文明的演进路径,大致可以分为以世俗政治秩序为核心的中原模式,以及以神权政治为核心的神权模式。良渚、红山文化时期等神权政体走的是无限扩大神权的路径,采取了以个人为取向的政治策略,为了维护贵族统治,在宗教祭祀上消耗大量能量,从而导致缺乏自我更新调整以及应变能力。     

关于推进生态文明建设的思考

生态文明是继工业文明之后出现的一种新型文明形态,是现代文明发展的基本标志。党的十八届五中全会把生态文明建设放在突出地位,具有重大的现实意义和深远的历史意义。准确把握生态文明的内涵和历史演进,是推进生态文明建设的重要前提。在全球化浪潮中,当代生态文明建设必须以马克思主义唯物史观为指导,汲取中华传统文化所蕴含的生态价值理念,加强政府的生态职能和生态意识,解放思想、不断创新,以绿色发展理念引领经济社会实现协调发展。     

从全球文明观念史看中国式现代化

<正>自人类文明诞生以来，世界就由多样性文明构成，世界历史即是各个文明共同演进的历史。习近平总书记在中国共产党第二十次全国代表大会上强调“尊重世界文明多样性，以文明交流超越文明隔阂、文明互鉴超越文明冲突、文明共存超越文明优越，共同应对各种全球性挑战”，同时提出“以中国式现代化推进中华民族伟大复兴”，以此“不断丰富和发展人类文明新形态”。¹因此，从全球文明史和文明交流互鉴的视角理解文明多样性及不同的现代化道路，     

生态文明视野下中国环境伦理建设探微

生态文明是人类正在追求的新的发展高度和境界,体现着人类正沿着农业文明、工业文明的演进之路向着人类与自然真正和谐相处的目标迈进。环境伦理观照了人与自然环境相互关系的道德意义,关注了生态环境之于人类的全方位的价值,在本质上体现的是人类社会未来发展方向和生存态度与生存方式的重新而重要的选择。建设生态文明必然包括环境伦理的建设内容,中国的环境伦理建设问题需要从细微处加以关注和研究。     

欧阳修《昌黎先生集》校勘论略

在宋代众多的校韩者中,欧阳修是极为重要的一家。他重视版本依据,广求善本以资校勘,不仅尽可能多地保存了韩集的面貌,而且对当时韩集校勘过程中出现的主观臆断的风气也是有力的针砭．对后来特别是南宋的韩集校勘起到了示范作用。他将金石学的研究与文字校勘相结合,为金石学的发展拓出了新路,也为校勘找到了一个极富于权威性的方法。     

The Unhelpful Notion of ‘Renaissance man’

The current journalistic use of the term ‘Renaissance man’ to describe someone whose work straddles boundaries between today's specialisms is a hindrance to understanding almost any aspect of the culture of the Renaissance — a culture within which both ‘art’ and ‘science’ had meanings different from those they have now, the most significant intellectual division being between the learned and the practical traditions. We look first at the learned tradition of the universities (where teaching was in Latin). The people considered include William Harvey, Johannes Kepler, Galileo Galilei, Nicolaus Copernicus, Regiomontanus and (very briefly) Isaac Newton. Within the practical tradition, centred on workshops, we consider the state shipyards in Venice (where Galileo claimed to have learned much), workshop practices in general and the emergence of the notion of ‘Fine Arts’. The individuals considered include Piero della Francesca, Leonardo da Vinci, Michelangelo Buonarroti and Raphael, as well as the famous clockmaker Jost Bürgi (who taught Kepler about algebra). We conclude by considering the transfer of skills between these two traditions. There are several areas of overlap, but here we concentrate attention on the story of algebra. Algebra was invented by al-Khwarizmi (whose name gives us the term ‘algorithm’) in the ninth century, within learned mathematics, in Baghdad. In the West, elementary algebra, derived from al-Khwarizmi's work but in the simplified form of problems, became part of ‘practical mathematics’. Slowly, from the fifteenth to the eighteenth centuries, developed forms of algebra crossed over into the learned tradition. This is as much a matter of crossing social barriers as of crossing intellectual ones. Eventually, the practical tradition as a whole became absorbed as an elementary part of the learned one.     

明清转边手卷镶接工艺探究——以《明仿米芾行书明道观壁记卷》为例

手卷是最早出现的中国传统装裱形式,在历经从晋至清的千余年发展后,形成了撞边手卷、套边手卷和转边手卷三种经典样式,其中转边手卷又可分为挖嵌式与镶接式两种工艺。流传至今的清代至民国时期的转边手卷大多为更节省绢料的镶接式装裱工艺,但此工艺复杂繁琐、技术难度较大,到了当代,有所式微,面临失传的境地。本研究主要以上海博物馆藏《明仿米芾行书明道观壁记卷》转边手卷的修复重裱为例,叙述对原装裱用料、配色、镶接工艺等的研究,以及原尺寸恢复其原本镶接式转边手卷的过程,旨在为古人优秀传统技艺的研究、保护和传承提供一定的参考。     

明北京营建烧造丛考之一——烧造地域的空间变化和烧办方式变迁

有明一代的北京营建,曾征办了巨量的砖、瓦、琉璃等烧造物料,其规模之大,历代罕匹。在明代北京营建中,其前后烧造地域的空间变化、烧办方式变迁等诸问题非常值得探讨。明代中期以来社会经济的发展及纳银代役制度的变化,导致了烧办方式的变迁,而烧办方式的变迁,则直接影响到烧办地域范围的调整。     

媒介-空间辩证法:创意城市理论新解

本文采用思辨方法,以作者对现代城市空间的观察,以及"媒介物"和"媒介表征"在城市空间的渗透,作为出发点,探讨媒介与城市空间的辩证关系,增进有关媒介和城市及其相互作用的认识。文章指出媒介-空间辩证法的知识基础,来自于新兴交叉学科"媒介与传播地理学";然后对媒体的空间性和空间化过程及其在城市空间的具体表现和可能影响,进行了初步分析,建立了媒体与城市空间的交互分类体系;通过借用"媒介的物化"和"物的媒介化"思想,将媒体与城市空间的辩证关系,与创意城市的理论探讨相关联,指出媒介-城市空间辩证法对于创意城市的理论建构,具有重要的启发意义。     

Revisiting the Food and Agriculture Organization (FAO): International Histories of Agriculture,Nutrition,and Development

As far as international organizations and their written histories are concerned, the United Nations Food and Agriculture Organization, FAO, presents quite a paradox. Though in its early years, the organization itself as well as individual staff members were determined to document and narrate FAO's history, sixty years later many aspects of FAO's history remain largely unknown. The following articles re-examine the history of FAO through a range of new perspectives that shed light on the intellectual roots of rural development ideas within the organization and illuminate the context of specific development missions, as well as the transnational flows of knowledge and expertise.     

Balance of Power vs. Perpetual Peace: Paradigms of European Order from Utrecht to Vienna, 1713–1815

Over the course of the eighteenth century, two major models of European international order emerged as alternatives to universal monarchy: one was based on the balance of power; the other centred on the idea of perpetual peace. This article traces each back to its origins in debates around the moment of the Peace of Utrecht in 1713. In particular, it examines the evolution of the doctrine of balance of power in early eighteenth-century English political thought and then as a legal principle incorporated into the Treaty of Utrecht, before proceeding to the counter-proposal in the form of the Abbé de Saint-Pierre's Plan of Perpetual Peace and the objections it raised. It then shows how Saint-Pierre's paradigm of a league of European states found (albeit in altered form) its way into the Treaty of the Holy Alliance (1815) proposed by Tsar Alexander I after the defeat of Napoleon. It concludes by highlighting the fundamental soundness of the idea of European league, as well as the flaws inherent in the early model of Saint-Pierre.     

Recreating the Judean Hills? English hermits and the Holy Land

This article explores the place of the Holy Land in the devotions of medieval English hermits and recluses between the eleventh and thirteenth centuries. It first outlines the importance of physical travel to Palestine in the career of anchorites, with pilgrimage to Jerusalem followed by seclusion held up as a powerful ideal in literary sources. It then suggests that some of the dwellings of English solitaries formed deliberate monumental recreations of the holy places of Palestine. It considers the extent to which the cells of recluses were understood as recreations of the tomb of Christ, functioning as living Easter Sepulchre structures, and the dedication of churches used or built by hermits and recluses. Finally, it notes possible links between the hermitage of St Robert of Knaresborough and Jabal Quruntul (Mount Quarentayne), the site of Christ's temptations in the wilderness.     

论徐天麟《两汉会要》的编纂特点

作为补撰前代会要的代表作,徐天麟《两汉会要》首开补撰前代会要的新途径,并通过设置总类,开创二级分类体系,丰富注释体例的形式与内容,以及采用多种史论形式相结合的方式,完善了自中唐以来所产生的会要体史籍的编撰体例,奠定了补撰前代会要史籍的史学地位。     

THE MISSING NARRATIVIST TURN IN THE HISTORIOGRAPHY OF SCIENCE

The narrativist turn of the 1970s and 1980s transformed the discussion of general history. With the rejection of Rankean historical realism, the focus shifted to the historian as a narrator and on narratives as literary products. Oddly, the historiography of science took a turn in the opposite direction at the same time. The social turn in the historiography of science emphasized studying science as a material and practical activity with traceable and documentable traits. This empirization of the field has led to an understanding that history of science could be directly describable from scientific practice alone without acknowledging the role of the historian as a constructor of narratives about these practices. Contemporary historians of science tend to be critical of science's ability to describe its object—nature, as it is—but they often are not similarly skeptical of their own abilities to describe their object: past science, as it is. I will argue that historiography of science can only gain from a belated narrativist turn.