《古今图书集成》版本研究

《古今图书集成》的实际编纂者是陈梦雷,而非蒋廷锡,久已为学界所共知。在该书的印刷过程中陈梦雷主持印刷了绝大部分内容,后期主持者蒋廷锡所印刷部分不足全书的4%。蒋廷锡对陈梦雷所印部分进行了审核校改,其校改方式为“挖补钤盖”,这因此成为《古今图书集成》一书中普遍存在的版本特征。相对于全书的文字总量来说,蒋廷锡所校改文字量极为有限,因此今本《古今图书集成》基本仍是陈梦雷所编原貌。《古今图书集成》的实际成书数量为64部,相关文献记载中的数字差异正是《古今图书集成》成书过程和蒋廷锡工作步骤的真实反映。印刷《古今图书集成》的铜活字是刊刻而非铸造,其活字数量以20余万字左右较为合理,清内府铜活字应该只有这一套。     

Implementation of Mao Zedong’s Yan’an “Talks” in the Subei Base Area – The Chen Dengke 陈登科 “Phenomenon”

Mao Zedong’s 1942 “Talks at the Yan’an Forum on Literature and Art” were officially established as the foundation of national policy on culture after the founding of the People’s Republic, but from the very outset they had direct implications for writers and artists in the Communist base areas of the time. As a case study of the implementation of the spirit of Mao’s “Talks” prior to 1949, this paper will discuss how illiterate peasant soldier Chen Dengke (1919–98) was educated by Party cultural cadres in the North Jiangsu (Subei) Base Area, enabling him within the space of just four years to produce a novella and a novel. In order to critically examine the auto/biographical and “slice of life” writings on which this paper relies, brief discussion will be provided of temporal considerations and genre boundaries of this class of writing in the context of the ever-changing political orthodoxy with which writers were required to comply during the Maoist period. The creation of what has been called the Chen Dengke “phenomenon” is not only a fascinating story, but also illustrates the operation of Communist Party cultural policy during the Sino-Japanese and Civil Wars.     

State,Taoist monasteries,and the Taoist clergy: a study of the zhuchi crises in the Beiping Baiyun Guan Monastery in the 1930s

Two zhuchi crises occurred in the Beiping Baiyun Guan Monastery during the 1930s. The first occurred in June 1930, when the zhuchi, or abbot, Chen Mingbin was dismissed by the Shehuiju, the Bureau of Social Affairs, for failing to register in time at its order. He was restored only after agreeing to pledge contributions to those in authority. Unfortunately, this stability did not last for long. When Chen passed away in early 1936, a new crisis occurred surrounding the qualifications of the new zhuchi. Because of the urgency in registering the monastery, the Beiping Shehuiju reversed its policy, and validated An Shilin, the monastic manager, in the capacity of jianyuan, or prior, as the interim zhuchi. This arrangement planted the seeds of violent internal strife in the Baiyun Guan during the 1940s, which led to An's death by burning. These two crises manifested strong state control over the Taoist monastery, which was nevertheless aggravated by poor state administration; they also reflect the complicated conflicts within the Baiyun Guan during its decline.     

中共中央与共产国际在开除陈独秀问题上的分歧

中共中央和共产国际在开除陈独秀的原因和如何开除陈独秀的问题上发生分歧和冲突,主要表现在共产国际远东局想给予尽量多的机会和时间,要求陈独秀承认错误,希望他继续保留在党内;共产国际远东局最后同意开除陈独秀,主要是因为陈独秀在中东路事件上否定了"保卫苏联"的立场,不能容忍.而中共中央政治局则更看重于陈独秀转向托派对本国革命和共产党的影响以及他反对中共六大路线.     

陈云在中共十一届三中全会上再次成为中央领导集体重要成员原因探析

陈云在中共十一届三中全会上再次成为中央领导集体的重要成员,其原因主要有以下几个方面:一、在党内长期的地位和威望,是陈云在十一届三中全会上再次成为中央领导集体重要成员的历史条件;二、在粉碎"四人帮"后的历史关头所起的重要作用,是陈云在十一届三中全会上再次成为中央领导集体重要成员的现实基础;三、在十一届三中全会前的中央工作会议上,陈云敢于斗争,善于斗争,冲破原定议程.扭转会议方向,为中央人事调整开辟了道路;四、邓小平、李先念等人的一再提议,以及中央工作会议上与会代表的强烈呼吁,直接推动了陈云在中共中央领导职务的恢复.     

傅斯年、陈寅恪与兰克史学

傅斯年与陈寅恪两位史学大师关系甚密,他们对现代中国史学都产生了深刻的影响.本文阐明近世西方兰克史学治史之旨趣,揭示了兰克给后世留下的两种印象,并侧重通过傅斯年、陈寅恪与兰克史学的比较,以说明他们两人所受西方吏学特别是兰克的影响.作者认为,傅斯年与陈寅恪史学思想的形成均有其共同的西学支撑,那就是兰克文学.     

论陈独秀对中国近代农民的认识

在1938年前,陈独秀对近代农民作用的认识的总体思想趋势经历了一个由否定而肯定的转变过程,但他的肯定是留有余地的,他将农民的作用限定在一定的范围内.之所以如此,坚守十月革命的城市道路是一个根本的原因.他对农民的缺点始终有清醒的认识,这是他认识近代中国农民的思想主线.为克服农民的缺点,他一方面主张以解除农民痛苦、改善农民生活作为他们参加抗战的前提,另一方面主张联合中小农民或称参加劳动的"贫农",坚决地反对富农和游民无产阶级.这些观点构成了大革命失败后他的托派思想基础.但他对农民缺点的正视亦具有一定的借鉴意义.     

试析陈独秀的“以科学代宗教”思想

新文化运动初期,陈独秀针对在社会转型背景下出现的信仰危机,提出了"以科学代宗教"的主张.他认为以西方自然科学为基础的科学思想、精神和方法,可以在世界观、人生观、社会历史观等领域取代宗教,作为现代社会的新信仰.他后来的思想虽有曲折,但并没有放弃"以科学代宗教"的主张.在中国现代"以科学代宗教"的社会思潮的形成过程中,他起了主导性的作用,做出了主要贡献.     

陈独秀海权观初探

陈独秀认为一个国家要想成为世界上第一强国必定要有海上权力,若一国没有海权便像人没有手足无法行动,并以此为指导对中国近代有关海权的丧失和维护国家海权问题发表了自己深刻的见解,这对唤起当时国人关注海权的收回,增强海权意识具有重要作用.