袁黄劝善思想与明清江南地区的慈善事业

明末以来,社会变动剧烈,道德体系紊乱.为了缓和这种情况,地方士绅编纂各种劝善书以教化民众,试图重建社会道德秩序,维持社会的稳定,在善书的形成、发展和流传过程中,明代后期的江南士绅袁黄具有承前启后的作用.作为善举运动的倡导者,袁黄的思想不仅对有清一代善书的编纂、流传发生了重要影响,而且对明末以后江南地区的民间慈善事业起到了思想指导作用.     

“姊”之流变考

时下语言工作者对亲属称谓泛化的研究大都局限在现代汉语,本文从古代汉语“姊”的角度分析它的泛化形式和使用范围,研究它从中古汉语到近代汉语时期的发展演变,揭示其泛化原因。并以本文的研究成果修订辞书,校勘文献。     

《韩诗外传》研究综述

作为汉代今《诗》学的传世之作,《韩诗外传》有其独特的学术价值。历代研究在其卷帙、版本、辑佚、校注等整理工作上用力甚勤,今人亦在学、哲学、教育等方面进行了专门研究。     

论中国朝野对新银行团的回应

1920年10月,美国倡议组成了新银行团。新银行团正式成立后长期无所作为,并逐步表现出更为明显的垄断性,中国朝野期望值逐渐降低,对其所体现的强权政治色彩愈益有了清醒的认识。中国民族主义的目标更加集中于政治层面,废除不平等条约的要求取代了关于铁路外债利弊的讨论。     

关于当代中国边疆研究中的几个问题

关于边疆的界定问题 ,在 2 0世纪 90年代以前 ,我们往往只提陆疆 ,在这以后有所改变 ,增加了海疆的概念。我们在观察边疆地区的时候一定要历史地看 ,中国疆域的历史发展呈现出延续性和波动性相结合的特点。边疆的重要战略地位不仅体现在边疆地区是国防的前线、改革开放的前沿 ,还体现在边疆地区的稳定与发展是我国可持续发展的重要保证     

Demography and ethnic continuity in the Tlailotlacan enclave of Teotihuacan: the evidence from stable oxygen isotopes

Mechanisms for the maintenance of Zapotec ethnicity in Tlailotlacan, an enclave of Teotihuacan, Mexico, are reconstructed using oxygen-isotope analyses of bone and enamel phosphate. The data indicate continual interaction among the enclave inhabitants, their Oaxacan homeland, and other diaspora colonies, with no dominant post-marital residence pattern. There is no apparent association between social status and place of origin, and individual agency is indicated by variable acceptance of Teotihuacan traditions. Striking patterns of movement include the sojourning of children in other regions and the relocation of breastfeeding women. These segments of the population would have played major roles in the social and political articulation of diaspora colonies. Foreign signatures in primary burials indicate that some immigrants died shortly after their arrival in Tlailotlacan. Data from secondary burials indicate the transportation of dead relatives or ancestors to Teotihuacan for burial. We conclude that the behaviour of immigrants in ancient and modern cities is analogous in many ways.     

Yellowstone embodied: Truman Everts' ‘Thirty-seven days of peril’

In September 1870, explorer Truman C. Everts, a member of the Washburn-Doane expedition to the then little-known region of the Upper Valley of the Yellowstone River, became separated from the main party and found himself without his horse and supplies alone in the ‘wilderness’. Everts spent 37 days struggling to effect his escape from his life-threatening predicament before being rescued by a two-man search party. The news of his separation, conjecture as to his possible fate, and reports of his subsequent rescue caused a sensation both locally and nationally and consequently earned celebrity for Everts and, crucially, for the place where the calamity occurred. Drawing on Merleau-Ponty's phenomenology and non-representational work in cultural geography which explores the relation between self and world, body and landscape, this article revisits Everts' 1871 account of his ‘perilous’ misadventure to consider how his encounter with Yellowstone was embodied and, through its retelling, ultimately became inscribed on the place itself.