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1.
Pujiang Liu 《Frontiers of History in China》2007,2(4):513-546
The Five Virtues theory, designed to legitimate rules, was based on the belief in a cosmological system. The theory of the
Five Virtues was replaced by the theory of Confucian orthodoxy based on moral critics during the renaissance of Confucianism
in the Song Dynasty. The intellectual elites in the Song Dynasty launched a campaign against the Five Phases theory and the
Apocryphal Texts, Fengshan, and Chuanguoxi, which constituted the main body of traditional political culture. They sought to eliminate the theoretical value of these
traditions and eradicate their influence on people’s thoughts. Their high keyed and advanced political and ethical notions
during the Song period became universal values in the Yuan, Ming, and Qing dynasties. The changes in the traditional political
culture reveal the intellectual trends from the Song Dynasty throughout the Qing Dynasty.
Translated by Luo Hui from Zhongguo Shehui Kexue 中国社会科学 (Social Sciences in China), 2006, (2): 177–191 相似文献
2.
陈廷湘 《Frontiers of History in China》2009,4(2):292-322
After the abolishment of China’s Imperial Examination System and the founding of the Republic of China, the exterior mode
of the Chinese scholars’ life, such as their academic research and ways of making a living, changed dramatically, but their
real life style, including their habits, hobbies and tastes, did not show fundamental change. From the unpublished diary of
an important but non-famous scholar Li Sichun of Sichuan University, with a close reference of Wu Mi’s and Hu Shi’s diary
at approximately the same time, one can see that Chinese scholars kept their traditional literate life style and tastes until
the 1940s. Therefore, we can make a conclusion that the social transition did not affect many scholars’ real life as profound
as many present studies have claimed.
Translated by Wang Wensheng from Shehui Kexue Yanjiu 社会科学研究 (Social Sciences Research), 2008, (4): 145–156 相似文献
3.
Xiugui Zhang 《Frontiers of History in China》2006,1(2):214-235
The famous battle of Chibi, or “battle of Red Cliff”, took place in 208 CE, the 13th year of the Jian’an period of the Eastern Han dynasty. This paper holds that the whole battle consisted of three inseparable
stages, namely the initial clash at Chibi, the chase battle to Wulin, and Cao Cao’s disorganized escape along Huarong Road.
The Red Cliff battlefield thus extended across a distance of more than 300 li (150km). Even if the Chibi where the initial military engagement took place (that is, Chiji Hill, southwest of Wuchang in
modern Wuhan City) has already disappeared, it should be restored to its proper historical position. The chase battle along
the Yangzi River came to an end at Wulin, across the river is Chibi Hill in today’s Chibi City. Although this Chibi is not
the Chibi where the initial combat took place, it nonetheless forms an integral part of the ancient Chibi battlefield as a
whole. The Huarong Road along which Cao Cao escaped runs through the middle of today’s Jianghan Plain. Finally, the text aims
to show that Chibi (Red Nose) Hill in modern Huangzhou City has nothing to do with the Chibi of the “battle of Red Cliff.”
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Translated from: Fudan Xuebao 复旦学报: 社会科学版 (Fudan Journal, Social Sciences), No.3, 2004, by Han Zhaoqing and Fabien Simonis. Han Zhaoqing thanks Merrick
Lex Berman for his help in revising this version 相似文献
4.
Juping Yang 《Frontiers of History in China》2007,2(1):60-73
During the fourth and third centuries B.C., both the ancient Greek and Chinese civilizations evolved into key periods of social
transformation. The Cynics and the School of Zhuangzi responded most acutely to these great social changes. Both of them denied
the legitimacy of the existing political systems, denounced the upper rulers and felt disappointed at the comprehensive reality
of societies, and were indifferent to fame and gain, and willing to live simply and smile at death. But compared with the
Zhuangzi School, the Cynics were more extreme and defiant. Viewed from both macro and micro perspectives, the differences
in civilizations, geographical conditions, and historical traditions determined the difference in behavior and attitudes of
the two schools in terms of their behavior in the world. Nevertheless, their similarities outweigh their differences because
of the similar development stages of their civilizations, similar socio-historical periods and similar social and living problems
confronted.
Translated by Feng Jinpeng from Nankai Xuebao 南开学报 (Nankai Journal), 2006, (3): 85–91 相似文献
5.
Although many scholars have assert that the Egyptian women’s position in the family was high during the time of the Pharaohs,
no research in China has made a comprehensive and systematic discussion over this issue so far. Based on both documents and
archaeological materials, this article approaches this question in three aspects: (1) Egyptian women’s position in the family
economy; (2) the affection between the husband and the wife; (3) the position and role of the mother.
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Translated from Shijie Lishi 世界历史 (World History), 2004, (2): 11–20 相似文献
6.
The studies of urban popular culture in modern China in recent years have attracted wide attention from scholars in China
and abroad. The symposium, which is composed by Ma Min’s “Injecting vitality into the studies of urban cultural history,”
Jiang Jin’s “Issues in the studies of urban popular culture in modern China,” Wang Di’s “The microcosm of Chinese cities:
The perspective and methodology of studying urban popular culture from the case of teahouses in Chengdu,” Joseph W. Esherick’s
“Remaking the Chinese city: Urban space and urban culture” and Lu Hanchao’s “From elites to common people: The downward trend
in the studies of Chinese urban history in the United States,” provide valuable insights on the perspective, trend, and methodology
of the studies.
Four articles of the symposium are translated by Yang Kai-chien and Jin Xueqin from Shixue Yuekan 史学月刊 (Journal of Historical Science), 2008, (5): 5–19; Joseph W. Esherick provides the English version of his article. 相似文献
7.
Xiping Zhang 《Frontiers of History in China》2007,2(4):469-492
By the early 18th Century, the “Rites Controversy” among the missionaries themselves has evolved into a culture conflict between the Qing Empire
and Europe. To make the European missionaries in China follow the rites of Matteo Ricci, Emperor Kangxi had French Jesuit
missionaries Joachim Bouvet and Jean Francoise Foucquet study the Book of Changes in his royal palace and had further conversions with the European missionaries based on their researches. Not only did this
cultural conversation reveal the Figurist’s tendencies, as represented by Bouvet, and the interior conflict among the missionaries
themselves after the “Rites controversy,” but also showed Kangxi’s policies towards the missionaries, as well as his attitude
towards Western culture and religion.
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Translated from Lishi Yanjiu 历史研究 (Historical Research), 2006, (3): 74–85 相似文献
8.
清代经学主流如何从理学转向汉学,仍然是需要探究的问题,其中道统和学统观念的消长无疑是值得注意的。当理学官员囿于道统、道学来诠释学统时,一些民间学者则重释理学,推动以经学取代理学,并逐渐自觉地皈依汉学。朝野学统观念相互影响,复杂递进,成为清初儒学的"内在超越之路",将独尊理学导向汉学复兴。 相似文献
9.
Shangshu Zhu 《Frontiers of History in China》2006,1(4):517-534
The Song Dynasty enjoyed a splendid culture. Meishan, a small county in Southwest Sichuan, was one of the most developed cultural
areas. This is closely related to a large-scale immigration after the collapse of the Tang Dynasty and the ‘Jingkang defeat’
in the Song Dynasty. Meishan was an area receiving more immigrants than other regions. A great number of distinguished families
from North China brought with them the advanced culture of the Yellow River areas to Meishan, which combined with native culture,
and produced many “cultural clans” from this “clan culture.” Some of these people became elites in various areas through education
and the Civil Service Examinations. The so-called “Meishan Phenomenon” was a result of cultural melting.
Translated by Li He and Zhang Hai from the Journal of Sichuan University, 2004: 3 相似文献
10.
Using the political culture analysis method, this paper discusses the origin, contents and functions of the agriculture encouragement
system of the Song dynasty, which originated from the pre-Qin period (221–207 BC). The main content of this system in its
early stage is that in the early Spring days, the king symbolically ploughed a piece of land near the suburbs of his capital
in order to send to his subjects a clear message of the importance he attached to agriculture. It was expected that peasants
would be encouraged by his majesty’s guidance, and thus agricultural production of the countryside would be promoted. With
the rationalization of the political system since the Qin period, agricultural encouragement gradually became a routine work
of the Chinese governments at different levels. Under the Northern Song dynasty (960–1127), “agricultural encouragement envoy”
was added to the official rank of heads of counties and prefectures. They each were required to take the responsibility of
persuading peasants in their jurisdiction to work harder in the field. The actual work as an “agricultural encouragement envoy”
in the Song dynasty was to go to the countryside to reward peasants with food and wine in early February, and to write an
essay to express his encouragement, and to distribute it to the peasants. Formalistic as it is, the agricultural encouragement
system is a typical manifestation of the traditional Chinese political culture. As one of its social impacts on the Song society,
it helped the spread of advanced agricultural technology with its institutional basis.
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Translated from: Zhejiang Daxue Xuebao, Renwen Shehui Kexue Ban 浙江大学学报: 人文社会科学版 (Journal of Zhejiang University, Humanities and Social Science), No. 1, 2004 相似文献
11.
姜进 《Frontiers of History in China》2009,4(1):124-148
Wartime Shanghai (1937–1945) was a crucial period in women’s Yue opera history, during which the opera took roots in the city
and was transformed into a modern art form. The opera established itself as a dominant presence in the city’s popular entertainment
in the first half of the 1940s and gained national and international influence in the 1950s and 1960s with its masterpiece
plays such as The butterfly lovers and Dream of the red chamber. The rise of women’s Yue opera in wartime Shanghai was more a ramification of long-term developments in urban migration,
urban cultural transformation, and women’s integration into society that ran through the entire Republican even the early
PRC periods.
Translated and revised from Huadong Shifan Daxue Xuebao 华东师范大学学报 (Journal of East China Normal University), 2008, (2): 56–67 相似文献
12.
13.
沟通汉宋以达学问胜境乃有清一代直至民国时期学界前贤一直努力的志业,因各家学力深浅与贯通程度不一,其眼中的汉宋实有不同,故兼呆汉宋的做法往往各异。认识各家的异同高下,须在其所持言论之外,探求其入在兼采汉宋时取径与办法的不同。晚清学入治学,沟通汉宋蔚为风气,尤以江浙、广东为盛,后者颇渊源于前者,而又自具特色。晚清名儒朱一新,学出浙江诂经精舍,主讲于广东端溪、广雅等书院,与浙、粤两大学术圈关系极深,其学问交往,可资认识浙粤学人兼采汉宋的异同。朱氏治学路向以回复不分汉宋为高明,同时代的学人不加辨析,多把他看作广东陈澧一派,未必符合朱一新的自许。后人受此观点影响,所写学术史,难免偏差。以朱一新的言论为据,探寻其论学的语境与针对的事实,接近其论学的旨趣与本意,可以显现朱一新对于浙粤学术的认同或疏离,进而借此展现浙粤学人汉宋见解的同异与处理汉宋办法的高下。 相似文献
14.
Karyn Ball 《History and theory》2023,62(1):129-151
This mostly admiring review article focuses on Martin Jay's 2020 essay collection entitled Splinters in Your Eye: Frankfurt School Provocations. Though it highlights details and insights from nearly every essay in the collection, the review devotes significant attention to chapter 4, which focuses on the relationship of the Frankfurt School's first-generation scholars with Sigmund Freud. The departure point for my engagement with Jay's fourth chapter is the translation of the German word Trieb (drive) as “instinct” throughout The Standard Edition of the Complete Psychological Works of Sigmund Freud. Although Jay's treatment of Max Horkheimer's, Theodor W. Adorno's, and Herbert Marcuse's recourses to Freudian psychoanalysis emphasizes their abiding commitment to Freud's theory of instinctual forces (over and against objections to his biologism), the question of whether a drive differs from an instinct does not arise. This question therefore offers an occasion to speculate on how distinguishing more firmly between instinct and drive might matter for the Frankfurt School's opposition between first and second nature. Though I praise Jay's decision to include a chapter on Miriam Hansen's Benjaminian revision of the public sphere, I also criticize his practice, in this volume at least, of consigning most scholarship authored by women to the endnotes rather than engaging with it in the main text. 相似文献
15.
宋代福建学校刻书,有史可考者,主要集中在福州学宫、莆田郡庠、泉州郡庠和临汀郡庠。福州学宫刊刻真德秀著作《读书记》,由汤汉主持雕印;莆田郡庠刊刻书籍《论语通释》,由军学教授苏思龚主持雕印;泉州郡庠刊刻书籍《禹贡山川地理图》《潜虚》《发微》,由州学教授陈应行主持雕印;临汀郡庠刊刻韦骧的《钱塘韦先生集》,该书为其孙子韦能定所刻。这些刻书,为后世留下了一批珍贵的史料。 相似文献
16.
Jin Jiang 《Frontiers of History in China》2007,2(2):234-253
The rise of the melodrama as a literary and theatrical genre appears to have had a co-relation with the rise of industrial
cities in modern times around the globe from Europe, North America, to East Asia. In China, this phenomenon manifested itself
in the yanqing (lit. speaking of feelings) genre that dominated the popular culture scene in Shanghai in the most part of the twentieth
century. While the yanqing genre was an expression of particular Chinese modern experiences, it also provided a channel for these local experiences
to partake in and enrich a global experience of modernity. This study shows how yanqing arts helped ordinary Shanghai residents deal with changing patterns of gender, love, and family relations in the fast-growing
and modernizing city. Through such re-examination of the yanqing culture this study tries to shed new light on some important questions in modern Chinese history and help correct traditional
elite views of this history.
Translated from Shilin 史林 (Historical Review), 2006, (4): 70–79
Parts of this article have been presented at the international conference, “As China Meets the World: China’s Changing Position
in the International Community, 1840–2000,” held at Vienna, May 15–19, 2004; and “The First Modern Chinese Social History
Conference,” held in Qingdao, Shandong, August 2005. It is modified by the author when translated into English. 相似文献
17.
瞿林东 《Frontiers of History in China》2008,3(2):165-172
Chinese culture is established by bringing together many nationalities. Chinese historiography has recorded the development
of this great culture. Among these records, ethnic minority historiography reflects one important aspect for identifying the
historic trend of the formation of a united multiethnic nation. A comprehensive study on the development of Chinese ethnic
minority historiography shows that it can be divided into six phases: the Pre-Qin period to the Qin and Han dynasties; the
Wei, Jin, Southern-Northern and Sui-Tang dynasties; the Liao, Song, Xia, Jin and Yuan dynasties; the Ming and Qing dynasties
(before 1840); the modern times (1840–1949); and the contemporary times. Deep analysis of these phases would inevitably improve
the study of the history of Chinese historiography.
Translated by Ding Haiyan from Hebei Xuekan 河北学刊 (Hebei Academic Journal), 2007, (6): 91–94 相似文献
18.
论《管子》的早期流传 总被引:1,自引:0,他引:1
张固也 《古籍整理研究学刊》2003,(3):61-65
刘向编定的《管子》就可能是分为十八卷,编排为八组的。这种本子从汉代到北宋的流传从未中断。唐人尹知章注三十卷本北宋中期已残,仅存十九卷。二十四卷之今本正是以十九卷本为基础,并用十八卷本补足其后五卷,同时从《通典》中出杜佑之注加进去,又据杜佑之言改题为房玄龄注。这一合编工作刀“大宋甲申”即宋仁宗庆历四年(1044)杨忱所为。 相似文献
19.
Yihong Pan 《Frontiers of History in China》2011,6(2):264-284
“New Woman” and “Modern Girl” discourse prevailed in China in the early twentieth century. The left-wing cinema of the 1930s
engaged in this discourse and created a filmic space in which to negotiate gender and modernity. Focusing on three films directed
by Sun Yu (1900–90): Wild Rose, Little Toys and The Highway, this paper compares Sun Yu’s new women with those in two other films: Lessons for Girls, a lesser known but interesting caricature of “new” women, and the New Woman, the best known of the “new woman” genre, both of which depict how urban, petty bourgeois women failed in their struggles
for independence. In sharp contrast, Sun Yu used poetic realism to create a series of refreshingly independent working class
women characters that successfully combined traditional moral values and modern patriotism and resisted the radical anti-traditionalism
of the new woman discourse. This paper offers a differentiated analysis of the diverse and complex ways in which China’s left-wing
cinema negotiated gender and modernity in the 1930s. 相似文献
20.
Tiangen Wang 《Frontiers of History in China》2007,2(4):547-565
The construction of Yan Fu’s view on social history has combined the indigenization of Western historiography and the modernization
of traditional Chinese historiography, which reflects the characteristic of a change towards modern historiography. The academic
sources of Yan’s view on social history include some Western thoughts such as Herbert Spencer’s social Darwinist theory, Edward
Jenks’ patriarchal clan system theory, John Seeley’s political historiography, etc.; and also many indigenous sources such
as Yang Zhu’s self benefit, Mozi’s selfless love, Buddhist views on mood, etc.
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Translated from Shixue Lilun Yanjiu 史学理论研究 (Historiography Quarterly), 2007, (1): 74–86 相似文献