排序方式: 共有123条查询结果,搜索用时 15 毫秒
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对于中国大革命,人们历来认为它是失败的.毛泽东却在不少文章和讲话中谈到大革命(毛泽东习惯上称为北伐战争)的胜利,这给了我们评价大革命以新的启示和思考.过去所谓大革命的失败,通常是指蒋介石、汪精卫叛变革命、屠杀人民,进而又使北伐剩下奉系军阀残余势力未能最后消灭.其实这不能界定为大革命的失败:因为蒋、汪不是大革命的目标,北洋军阀才是这次革命的对象,北洋军阀不久就彻底覆灭,北伐(大革命)本身是胜利的,消灭蒋介石国民党反动政权已叫土地革命战争了.过去把胜利了的大革命一直说成是失败,最主要原因当是大革命时的中共主要领导人陈独秀长期受到批判和不公正待遇.现在随着对陈独秀的客观公正评价,应把对大革命的错误结论矫正过来. 相似文献
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陈渊斐 《古籍整理研究学刊》2005,(4):16-18
本文考察了大连图书馆所藏沈铭彝《竹岑札记》,确定其并非书籍,而是沈铭彝的一个笔记薄,同时指出了《中国古籍善本书目》的著录错误。 相似文献
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1951年陈云解决棉花禁运危机的谋略是:节流,全国大部分纱厂在一定时期内停工,节约出原料供应军品生产;统购,实行统一收购管理棉纱、棉布市场,由合作社牵头对棉花进行预购和包收;调控,提高棉花收购价格和棉布、棉纱销售价格,补收中间商存量的棉、布税,给予出售棉花者优惠政策,提高棉农售棉积极性;促收,动员全党全国掀起购棉高潮。在陈云市场与计划相结合、行政手段与调价措施相结合的思想指导下,处理因禁运而出现的棉花危机的经济斗争取得了胜利,对新中国恢复时期经济的发展起到了重要的支持作用。 相似文献
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钱茂伟 《古籍整理研究学刊》2008,(3):44-49
本文根据新发现的陈建《通纪》原著,考订出了长期以来纠缠不清的原著全称是《皇明通纪》,简称《通纪》;归纳了原刻本的八大特征;同时对"国图本"、"北大本"、"天一阁本"三个重刻本版本特征作了梳理。 相似文献
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新中国成立后,陈云在利用国际市场方面进行了积极的探索。建国初期,他主要是探索国际物资市场的规律,并逐步形成了外汇与物资平衡的思想;20世纪70年代,他提出要研究和利用资本主义,并将注意力从国际物资市场转向国际金融市场;改革开放后,他在继续提倡利用资本主义市场的同时。强调利用外资要保持清醒的头脑,要将引进工作与国内工作平衡好。陈云的这些关于利用国际市场的思想,成为各个时期中国共产党处理国内经济与对外经济关系的重要指导思想。 相似文献
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新旧之间:陈黻宸史学成就探析 总被引:1,自引:0,他引:1
作为20世纪初期的新派史家,陈黻宸在史著中已尝试着用进化史观来剖析历史,并能够从历史事实本身去寻找历史发展的原因。他在如何撰写民史方面也做出了有益的尝试,同时又对如何建设新史学提出了一系列独到的看法。 相似文献
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Ke REN 《Journal of Modern Chinese History》2018,12(1):1-21
ABSTRACT The establishment of Chinese legations abroad in the late Qing coincided with the emergence of a number of learned societies and transnational knowledge communities in the late nineteenth century. To what extent did the Chinese diplomats residing in Europe engage with these organizations in their interactions with the West? This paper examines an understudied aspect of late Qing foreign relations by tracing the activities of the diplomat-writer Chen Jitong (1852–1907) in several learned societies in Paris during the 1880s and 1890s. While serving as a secretary at the Qing legation in Paris, Chen also became a member of several Parisian learned societies (sociétés savantes). By enthusiastically participating in the meetings of these societies, contributing to their official journals, and delivering speeches at international congresses organized by these groups during the 1889 World’s Fair, Chen established a presence for Qing China in several nongovernmental international organizations. While the intellectual foci of these learned societies ranged from folklore studies, to architectural preservation, to ethnography, Chen contributed his own unique perspective and sensitivity as a Qing literatus in his representation of Chinese society and culture, which he also successfully fused in his writings about China for a French audience. I argue that Chen’s participation in the French and international learned societies should be understood as a form of late Qing cultural diplomacy, where what was at stake was not political sovereignty but the right of Chinese self-representation and contending notions of civilization. 相似文献
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