"史德"新论

文人与史家的不同并不在于是否具备才、学、识,而在于是否具备史德。章学诚不同于刘知几之处,就在于他不把史识看作最高标准,而是在史识之上又设置了更高的规定,即用史德来约束和规范史识。史德即尊君,心术即名教。章学诚的“史德”是一个封闭性概念,它主要是对史家的职业性要求,最多只涉及到一些对统治伦理的维护和承诺。而“新史德”则是一个开放性范畴,它更多地要求史家对公众和社会承担一种必要的责任。这种责任的内涵不在于轻易认同什么,而在于严肃质疑什么。新史德的本质不是道德,而是道义。     

Tang-Song or Song-Ming: The Significance of a Perspective Shift in Chinese Cultural and Intellectual History

Discussions on the contrast between the Tang and Song dynasties are common in Chinese cultural and intellectual history. Will it make more sense if the continuity between Song and Ming are emphasized instead? This shift in research perspective will have multiple effects. Instead of paying exclusive attention to the elites and classics, we will focus on common knowledge, thoughts, and beliefs. As a result of this shift in the core of our research interests, the process by which ideas and cultural novelties are institutionalized, popularized, and “conventionalized” will become an important focus of historical research. Shifting our concern from the “original thinking“ of the Tang and Song to the “compromise thinking“ of the Song and Ming will cause an increase in the kinds of documents about cultural and intellectual history. Such changes in periodization and research perspective can stimulate fundamental changes in the study of Chinese cultural and intellectual history.     

谈谈"小子(臣臣子)簋"铭的真伪及相关问题

上海博物馆藏"小子(臣臣子)簋"(<集成>3904)系真器伪铭.本文通过对其铭文字形、辞例的分析,认为该伪铭并非臆造,当有所本,且仿制较精,与真铭的距离不会太大.由于真铭所在的器物未见著录,我们仍可将"小子(臣臣子)簋"铭作为一篇早期记事金文来使用."小子(臣臣子)簋"铭的时代当定在"商代晚期或西周早期".     

“认知—情感—整体”三维视角下的遗产旅游地形象感知研究——以湘江古镇群为例

以湘江古镇群互联网旅游数据为研究对象，采用文本分析、主题分析和情感分析等方法，借助旅游地形象“认知—情感—整体”三维模型对遗产旅游地形象感知进行了探索。结果表明：①游客对湘江古镇群的认知形象以自然、场所/地域和活动为主，非物质形态记忆重心由饮食文化向历史文化偏移，环境生态记忆由模糊山水环境生态向具象历史文化空间记忆发展。②游客对古镇旅游设施与饮食文化积极感知最为强烈，影响湘江古镇群的消极情感形象最为重要的因素是门票价格贵、性价比不高等。③游客对湘江古镇群推荐与重游意愿普遍偏低，整体情感呈负性与正性情绪两极分化，正性情绪占比较高。     

正朔、正统与正闰

三代正朔所强调的合法性其针对点主要是被取代的前朝，至中古始发生变化。正朔所代表的合法性重心，由针对前朝转向针对他国。正朔首先是一种制度、行为，但它又的确包含有一种观念、意向。这样正朔就由原来的制度而逐渐派生出一种观念，即“正统论”。“正统”之义本出于血统，最初为一礼制之规定，而非政治之观念。作为宗法制度之政治实践与作为伦理观念之史书义例，正统两义之区分实不容忽视或抹杀。如果把后者称为“正统论”，前者不妨称为“正统制”。     

我拍中华对角羚

中华对角羚（又名普氏原羚），是一种比大熊猫还稀少，被国际自然保护联盟列为极危级的动物，全球现存不足300只，仅生活于青海湖周边地区。从1997年开始，摄影家葛玉修把手中的镜头对准了这一濒危物种，他冒着严寒，在海拔3300多米的高原地区坚持拍摄，他与寒冷、饥饿、孤寂相伴，与狼群擦肩而过，用图片把中华对角羚的生存状况展现在了世人面前，唤起了人们对中华对角羚的关注和保护之情。本刊特刊发葛玉修先生的这篇文章，让我们随着葛先生的讲述，一起到西海之畔，去认识中华对角羚这一大自然的精灵。[编者按]     

Plant exploitation of the last foragers at Shizitan in the Middle Yellow River Valley China: evidence from grinding stones

China is one of the few centers in the world where plant domestication evolved independently, but its developmental trajectory is poorly understood. This is because there is considerably less data from the terminal Pleistocene and early Holocene documented in China than in other regions, such as the Near East and Mesoamerica, and previous studies on Paleolithic subsistence in China have largely focused on animal hunting rather than plant gathering. To resolve these problems the current research investigated the range of plants used by late Paleolithic hunter–gatherers in the middle Yellow River region where some of the earliest farmers emerged. We employed usewear and starch analyses on grinding stones to recover evidence for plant use in a hunting–gathering population at a late Paleolithic site, Shizitan Locality 9 in Jixian, Shanxi (ca. 13,800–8500 cal. BP). The usewear analysis shows that all artifacts preserved a range of usewear patterns best matching multiple tasks and indicating multi-functional use. Starch remains recovered from these tools indicate that the Shizitan people collected and processed many types of grass seeds (Panicoideae and Pooideae subfamilies), acorns (Quercus sp.), beans (Phaseoleae tribe) and yams (Dioscorea sp.). The Shizitan people represented some of the last hunter–gatherers in the middle Yellow River region. Their broad spectrum subsistence strategy was apparently carried on by the first Neolithic farmers in the same region, who collected similar wild plants and eventually domesticated millets. The trajectory from intensified collection of a wide range of wild plants to domestication of a small number of species was a very long process in north China. This parallels the transition from the “broad spectrum revolution” to agriculture in the Near East.