试论南台子类型

一、绪言兴隆洼文化是中国社会科学院考古研究所1983年发掘敖汉旗兴隆洼遗址后提出来的,为中国北方地区较早阶段的新石器时     

《文史通义》中的比较方法

《史通》对比较方法的运用已经为人所熟知,而另一部史学理论经典著作《文史通义》中的比较思想却很少受到关注。事实上,《文史通义》不仅对比较方法有着普遍的运用,而且其比较思想十分深刻。书中的一些代表性理论几乎都出于自觉的比较,而比较的动力则来源于中国古代文化中深刻的“道”的观念。对此加以深入探讨,将有益于推进我们对中国古代史学思维方法独特性的认识。     

文化产业发展中的文化主权

文化产业被誉为21世纪的朝阳产业,已经成为实体经济的重要组成部分,对经济发展贡献巨大。文化产业一方面生产了文化产品,传播了文化价值,另一方面对国家主权形成了冲击。我国应当在文化产业政策立法中确立文化主权原则,为维护国家文化主权应完善文化产品的安全审查机制、资源整合机制、知识产权保护机制,充分利用世界贸易组织文化产品和文化贸易规则。     

1940年桂林版《救亡日报》的保护修复

为了研究纸质文物的保存状况、原料成分、制作工艺及病害原因,特对1940年桂林版《救亡日报》进行科学的分析检测及保护修复。采用Nicolet 8700型傅里叶变换红外光谱仪分析纸张纤维的官能团结构,采用XWY-Ⅵ型纤维测量仪对纸张纤维进行观察,以鉴定其纤维的种类形态;采用VHX-1000E视频显微镜及场发射扫描电子显微镜(JSM-6700F型)对纸张样品的加工工艺及老化程度和污染物进行分析,以确定其是否加填或施胶处理。在此基础上,在修复中采用传统的装裱技术和丝网加固技术相结合,对此件文物进行保护性修复。修复后的文物解决了缺失部分的配补,皱褶部位得以平整舒展,病害得以清除,纸张的强度得以增强,恢复了文物的原貌,从而提高了文物的整体性、观赏性,为展出、研究提供了更好的史料。     

《二年律令》所见汉初的行书制度

张家山汉墓竹简《二年律令·行书律》是关于西汉早期官府文书传递制度的法律规定,从中可了解汉初邮亭的设置、管理和运行,邮传文书的类型、传送方式和时限,以及邮人的设立、职掌及对其管理等。     

殷墟卜辞中的鸟

中国古代的民族有鸟崇拜的习俗。《左传.昭公十七年》记载郯子论古代官制,云:我高祖少挚之立也,凤鸟适至,故纪于鸟,为鸟师而鸟名。凤鸟氏,历正也,玄鸟氏,司分者也,伯赵氏,司至者也,青鸟氏,司启者也,丹鸟氏,司闭者也。祝鸠氏,司徒也,睢鸠氏,司马也,鸠氏,司空也,爽鸠氏,司寇也,鹘鸠氏,司事也。五鸠,鸠民者也,五雉为五工正,利器用,正度量,事民者也。     

Race,Class and Politics in Peninsular Malaysia: The General Election of 2008

Racial politics have bedevilled peninsular Malaysia since independence in 1957, largely sustained by a ruling coalition of partners sharing power unequally, in a consociational government. The effect of a racialised practice over fifty years is the institutionalisation of the politics of ethnic pluralism, each component driven by its own internal dynamic and cultural logic: for the Chinese it is the politics of economic security, for the Tamils the politics of religion and caste, and for the Malays incipient class antagonisms that are historically rooted in a feudal society. In the general election of 2008, there was an unprecedented swing of votes across the ethnic divide against the ruling government, resulting in the loss of five state governments to an opposition coalition espousing multiculturalism and the loss of the government's two-thirds majority in Parliament for the first time. However, we argue that these developments do not signal the beginning of the end of racial politics in peninsular Malaysia. Instead, the opposition has skilfully recoded multiculturalism as social justice and accountability in racial terms, and effectively communicated this to an essentially racialised electorate at a time when Malays, Chinese and Tamils had lost faith in the ruling government's ability to address deep-seated grievances specific to each of these communities.     

中国历史博物馆新藏青铜器铭文考释

中国历史博物馆新入藏两件青铜器《作册封鬲》和《士山盘》,对铜器上的铭文和术语作了考释,研究了周王朝的册封异刑的具体内涵和周王策命作器的过程。     

金文所见周代思想中的德与心性学说

根据西周青铜器铭文的记载,中和与至德是周人伦理学的核心,《师才鼎》铭文中记载了七种德目,反映了当时伦理学说的发达。周人的"敏德"即是"善",指仁义礼智。《师望鼎》铭文中关于明心的记载属于心性学说。     

Buddhist temples and ancestral halls: The reconstruction of native official rituals in western Yunnan

Abstract

In the process of abolishing the native officialdoms of southwest China, the Ming court justified its actions by citing violations of ethical and ritual principles. During the Zhengtong 正統 period, offices of native officials in Heqing 鶴慶 were abolished and replaced with an office for centrally appointed imperial officials. These imperial officials turned Buddhist temples into Confucian schools and attacked local beliefs regarding living Buddhas. At the same time, local Confucian scholars advocated orthodox ritual in the name of doing away with improper ritual practice. In response, nearby native officials began cautiously handling political issues, and sought to legitimize the foundations for their status by conducting rituals in the classical Confucian tradition. The author examines the history of Lijiang 麗江 and Menghua 蒙化 Prefectures in Yunnan 雲南 and discusses how their native officials used the statuses of ancient nobles as they sought to establish Confucian rituals and temples corresponding to their status within the Ming bureaucracy. Several strategies are identified, including (a) building Buddhist temples, ancestral halls, and official shrines; (b) transforming mythical figures into protective deities by creating mountain and river rituals that conformed to ritual orthodoxy; and (c) establishing official genealogies and using textual methods to incorporate clan myths and legendary lineages into orthodox historical narratives, thereby strengthening the superiority of border native official lineages. By analyzing a series of actions of native officials in this process, the author explores the cultural strategies adopted by native officials to safeguard their prestige and local interests.