Dividing Homer (continued): Innovation vs. Tradition in Homer - an Overlooked Piece of Evidence

In Homeric studies, the evidence of metrics has often been overlooked. The authors argue that the hexameter must be a recent development, closely bound up with the transition from an Aeolic to a Ionic phase in the development of the epic diction. The Ionic phase must have been very short, and the rise of the Iliad is probably also to be situated at the very moment of change in meter and dialect.     

Climax and Structure in Odyssey 8.492-520: Further Reflections on Odysseus and the Wooden Horse

The significance of Demodocus' reference back in time to Odysseus' device of the Wooden Horse and its rôle in the sack of Troy is examined. In keeping with recent work on story-telling in Homer, the reference's details and emphases are shown to be subtly programmatic for Odysseus' presentation in the remainder of the epic.     

The handling and interpretation of dreams and visions in late sixth- to eighth-century Gallic and Anglo-Latin hagiography and histories

Early medieval attitudes to dreams and visions have been seen either as negative, products of an ostensibly repressive theological tradition, or positive, as suggested by the apparent ease with which many narratives treat these phenomena. This article explores the relationship of early medieval views on dreams to those of the church Fathers and suggests that views on the value and handling of dreams vary in accordance with the probable audiences and aims of our sources. Instead of uniform views either repressive or permissive, we see a variety of attitudes and techniques, aiming to satisfy both practical needs and theological concerns.     

“知难”挑战下的阐释:章学诚解《诗》考论

章学诚一生治学处于"知难"的挑战下,而不被时人理解。在此心理事实基础上,针对考据学派、义理学派和辞章学派的解《诗》理论,他建构出以兴象和诗教解《诗》思想。包括重视《诗》的情感性和形象性;以《礼》约《诗》,设身处地的理解《诗》产生的时代语境。最终实现合考据、义理、辞章为一家的学术理想。章学诚的这种解《诗》思想以明道的角度,揭示了《诗》的本质特征和源流意义,贯彻了与之相始终的"六经皆史"的学术思想。     

关于朱元璋出生前后的"圣瑞"问题

明代官方编撰朱元璋出生前后圣瑞的年代,大致是在永乐初期;圣瑞编撰的依据,主要是采用了北方民族感光诞子的传说以及宋元时期汉人对其的继承和发展。在永乐初期以前,即在朱元璋在世之时,根本就不存在所谓的圣瑞之说,而与此相关的人物、地点以及遗迹等等,更是无从谈起。但在永乐以后,这一传说却在广为流传的过程中,不断出现内容上的扩充和地点上的变化,最终出现了引起争议的新文本。     

Fragments of literary papyri from the collection of the Oslo University Library,II: Homer,Iliad 1.411-437 and 473-480

Two papyrus fragments--now in the collection of the Oslo University Library--are described, transcribed and commented on in this publication. Both fragments belonged originally to a roll containing at least book 1 of Homer's Iliad. The handwriting is informal and rather careless, while the portion of the text preserved is of low textual standard. The above features suggest that the roll was a product of private scribal activity.     

"野营拉练"——以上海1970年至1974年的"野营拉练"为例

从社会史的角度解读,1970年野营拉练的兴起是毛泽东"五·七"指示的接续.至于高潮后的退落,其间既有集体心理逐渐疲劳的因素,更有社会政治加剧变乱的根由.在上海,突出表现为工人民兵的任务高度地政治化、职能化了.部队、工厂、大学、中学的拉练队伍各有特点,各有发挥,共同记录了文革运动中这一段插曲的旋律和内容.关健词:野营拉练;缘起;过程;队伍;文革插曲     

“■禁丞印”补证

秦封泥“□禁丞印”,文字经考证,应为“■禁丞印”。“■”同“玤”,地在秦汉时古渑池,春秋时期“玤宫”作为周王“离宫”,具备苑囿等可供游玩的职能。战国时期,秦国取得渑池后,将“玤宫”和苑囿提升到新高度,专门设立“玤禁”负责离宫和苑囿安全。随着秦朝灭亡,汉初革秦制,“玤宫”及附近苑囿最终被更名后的“渑池宫”替代了。四枚同文秦封泥的存在,是这段变革历史的见证。     

“■禁丞印”补证

秦封泥“□禁丞印”,文字经考证,应为“■禁丞印”。“■”同“玤”,地在秦汉时古渑池,春秋时期“玤宫”作为周王“离宫”,具备苑囿等可供游玩的职能。战国时期,秦国取得渑池后,将“玤宫”和苑囿提升到新高度,专门设立“玤禁”负责离宫和苑囿安全。随着秦朝灭亡,汉初革秦制,“玤宫”及附近苑囿最终被更名后的“渑池宫”替代了。四枚同文秦封泥的存在,是这段变革历史的见证。     

1937-1945:日伪与上海"第三国"势力

战时上海“第三国”势力主要指英美等国掌控的公共租界当局。太平洋战争爆发前 ,日方总的原则是 ,一切以争取对华战争的胜利为前提 ,在不发生正面的大规模冲突的前提下 ,尽量使英、美、法等第三国保持中立。同时 ,采取多种手段 ,逐渐削弱、排挤英美在上海的势力 ,最后达到其独占的目的。全面占领租界后 ,日方更是无所不用其极 ,疯狂侵占英美等国的经济利益 ,努力消除其政治影响。英美终战时 8年 ,虽时有妥协之举 ,但为了其自身的利益 ,为了不轻易放弃在华、尤其是在上海等地的势力和影响 ,未承认日伪上海市政府     

敦煌写本P.4930《相冢书》中的六对八将试释

敦煌写本葬书P．4930《相冢书》中的六对八将的概念,其实是形法相地的理气相法。六对八将是五音三十八将中的六对八将,专用于占断五音五姓宅或墓外的山冈形势,以山冈形势的高低、绵延连接等占断五姓宅或墓的吉凶。     

A forest of dreams: Ontological multiplicity and the fantasies of environmental government in the Philippines

How do invisible beings in the forested hinterlands complicate the work of bureaucrats in the capital? What do dreams and the beings who visit them have to do with state power? Despite a deepening commitment to posthumanism, political ecologists have rarely opened our accounts of more-than-human assemblages to what have conventionally been termed “supernatural” or “metaphysical” forms of agency. To counter this lingering ethnocentrism, I argue here for an ontologically broadened understanding of how environmental government is produced and contested in contexts of difference. My argument draws on ethnographic fieldwork on Palawan Island in the Philippines, where the expansion of conservation enclosures has coincided with the postauthoritarian recognition of Indigenous rights. Officials there have looked to a presumed Indigenous subsistence ethic as a natural fit for conservation enclosures. In practice, however, Palawan land- and resource-use decisions are based, in part, on social relations with an invisible realm of beings who make their will known through mediums or dreams. These relations involve contingencies that complicate and at times subvert the designs of bureaucratic conservation. As a result, attempts to graft these designs onto Palawan practices do as much to engender mutually transformative encounters between contrasting ontological practices as they do to create well-disciplined eco-subjects or establish state territoriality. To better understand the operation of environmental government – and to hold it accountable to promises of meaningful local participation – political ecology should, I argue, attend more carefully to the ontological multiplicity of forces that shape spatial practices and their regulation.