从维柯、卢梭到赫尔德——民俗学浪漫主义的根源

一、引言浪漫主义是民俗学的伟大传统。自民俗学形成之初,浪漫主义就已经深刻地烙印在民俗学的学术传统之中。民俗学往往以怀旧的心态看待民俗,将民俗看作是自     

全球史视野与国家史观念:近代边疆史研究的两个维度

近代边疆研究日益引起学术界广泛关注,既是学术研究内在学理自然发展之结果,也与当代社会各界关注边疆问题的历史性反思有着密切关联。对近代边疆史的研究,既不能割裂其与古代边疆史的延续性,也不能拘泥于断代史的话语诠释;既不能忽略边疆问题的殊相,也不要陷入地方史的思维;既要有纵向的深入思考,也要有横向的宽广视野。须从整体思维出发,在全球史视野下审视近代中国边疆问题与全球化进程中国际秩序重构的复杂关系,以国家史观念从全局上把握近代边疆问题与中国国家建设之间密切不可分割的互动关系。     

Vico: Past and present

In 1935, the British scholar Eliza M. Butler published The Tyranny of Greece Over Germany, in which she explored the appeal of Greek art and poetry to modern German writers. She argued that Hellenism had exerted a baleful influence on German literature and culture, and that Germans were especially—even dangerously—susceptible to the power of ideas. In her view, the most dangerous Hellenic concept to German culture and society was the daimon, which had reached Germany via the work of Winckelmann. Butler's thesis and methods may be problematic, as some reviewers of Tyranny pointed out, but her work is noteworthy as the product of a scholar who had lived in Germany and was a witness to history, familiar with German language, literature, and culture, writing on Germany during difficult times. As a British scholar who began studying German just before World War I and ended her career after World War II, Butler had an ambivalent relationship with Germany and Germans. But in addition to political factors, she was also influenced by her family, her educational and research experiences in Germany, and her preference for 18th- and 19th-century over 20th-century Germans. Moreover, her perception of Germans and Germanness was consistently posed against her perception of England and Englishness, and she defined the two cultural identities in terms of their relation to each other. Writing Tyranny as the National Socialists came to power in Germany, Butler judged Germans and their relationship to the daimon harshly. In 1956, Butler reconsidered the daimonic in a study of Byron and Goethe, and in this work it received a more sympathetic and nuanced analysis. A comparison of these two works is useful for understanding the evolution of Butler's thought in the 20-year interval between their publication.     

Study of the History of Geographical Ideas

Two recent books on the history of geographical ideas, by A. G. Isachenko of Leningrad University, and by Preston James of Syracuse University, are reviewed in the general context of the need for a textbook for courses now being taught at Soviet universities. The Isachenko book is criticized on the ground that it reduces the history of geographical ideas to a history of physical geography, ignoring the impact of human activity. James, who deals with the history of geographical ideas as a whole, is praised for having included a chapter on the new geography in the Soviet Union and on the innovative aspects of theoretical geography, such as systems theory, spatial systems, diffusion on studies, etc. In the reviewer's opinion, the two books need to be examined critically in connection with preparation of a text for a Soviet university course on the history and methodology of geography.     

李大钊历史思想述论

历史思想是李大钊思想中最具代表性的内容之一，也是与文化发展，特别是西方文化联系最为紧密的内容。本文试就李大钊的历史思想作一探究。     

《稽古录》的历史兴亡论

司马光的《稽古录》共三十六条“臣光曰” ,论历史兴亡 ,概括出“人君之道有一 ,其德有三 ,其才有五”。历代帝王 ,根据才能的高下 ,可分为创业、守成、陵夷、中兴和乱亡五类。五才论重点在于论述如何守成。帝王守成的主要方面是“仁、明、武”修心三德与用人治国之道。司马光史论和政论相通。他的历史兴亡论是他政论的依据。     

Vico and the disgregation of historia salutis

This study aims to analyse the problem of Vico’s religiosity, still a subject for debate, in the European tradition of universal historiography. Vico’s historical reconstruction has traditionally been considered as orthodox and apologetic. The Neapolitan philosopher, in his major work, New Science, tried to defend not only the historical veracity and authority of biblical narratives as the only source to reconstruct the initial phases of history, but also the temporal and spatial frame of historia salutis, confuting the thesis of a greater antiquity of pagan nations. Nonetheless, it is difficult to conclude that Vico’s historical reconstruction followed the same route of the apologists of his time. Vico demolished not the temporal and spatial sphere, but the unitary frame of historia salutis. In Vico’s setting, all nations formed their civilizations in an autochthonous way and developed them autonomously with diverse timetables. Vico introduced the concept of the plurality of history. In this way, the Neapolitan philosopher contributed to the process of secularization of universal history in a completely different way from his contemporaries.     

"新史学"之"新"义——梁启超"人群进化之因果"论中的儒、佛思想因素

梁启超的<新史学>介绍了实证主义史学思想,是中国传统史学向现代史学转型的宣言书.梁启超的"新史学"与实证主义史学貌合神异,内涵一套将儒家哲理、大乘佛学和现代进化论融合起来的历史观、世界观与人生观.而他后来怀疑进化论、否定历史因果律的思想转变,不能完全归因于新康德主义的影响,在一定意义上也是他自觉认识并澄清自己的"新史学"与实证主义史学的思想界限.梁启超的"新史学"思想会通中西、杂糅古今,是一套独特的历史观念与历史诠释方式."新史学"的"新"义,不但在于移植西方科学史学于中土,同时也是对传统历史观念与史学思想的推陈出新.     

On the Study of the History of Geographical Ideas

The author rebuts the criticism by Yu. G. Saushkin that the book Razvitiye geograficheskikh idey [The Evolution of Geographical Ideas] is in effect a history of physical geography rather than a history of geography as a whole. Isachenko contends that concepts of natural science have been at the root of geography throughout its history and it is therefore natural for a history of geographical ideas to deal predominantly with the ideas of physical geography. Far from having ignored human geography, Isachenko contends, his book traces the anthropocentric school through its various stages of development. Only the survey of Soviet geography was restricted to physical geography, the author says, because Soviet geography consists of two virtually independent disciplines and the author happens to be a physical geographer viewing his discipline as the foundation of all geography.     

当代中国史视角下的社会史研究

新时期以来当代中国史研究日益受到学界重视,取得了引人瞩目的研究成果。近几年来,当代中国史研究出现了新的发展态势,越来越多的学者提出了要加强与政治史、经济史、文化史并列的社会史研究,强调以整体视角来拓展与深化当代中国史研究,这既蕴涵着学术演进的内在逻辑支配,又有着与外在的社会现实相契合的时代机遇。在此发展背景下,一些国史学者从宏大叙事转向微观实证,致力于地方、社会层面的微观研究,重视地方史料的发掘与整理,取径民间,以区域或地方为个案进行实证研究,力求在地方史或区域史研究的基础上把握总体史的样态。因此,很有必要从方法论的角度,以社会史为视角检讨当代中国史研究的开拓与进展,从而推动社会史这一新的学科的建设与发展。