The China Maps of Jean-Baptiste Bourguignon d’Anville: Origins and Supporting Networks

Abstract

By 1735, Jean-Baptiste Bourguignon d’Anville had produced forty-one maps of the Qing Empire, or China, a process significantly more complex than scholars have hitherto appreciated. A close study of d’Anville’s maps and their originals has revealed their relationship with the different versions of a Chinese atlas, the first of which was completed early in 1718, the outcome of nearly a decade of collaborative surveying between officials of the Qing Empire and European missionaries. The precise origins of some of the maps are identified for the first time, and the network behind the remarkable intercontinental exchange of cartographical material that allowed d’Anville to produce his China maps is also discussed, thereby illustrating the central role of the French Jesuits, as well as the connection with St Petersburg.     

《满文大藏经》藏传佛教绘画——兼及尊神名号中的满文阿礼嘎礼字

《满文大藏经》是乾隆中晚年倡导的一项重要的文化工程。由于其长期深藏内宫寺院,鲜为人知,在学术界基本上还是一块处女地。本文首次对其中尊神名号给予确认,对其绘画内容及艺术风格加以研究论述。     

元代《重建风后八阵图碑》碑说

本文以《重建风后八阵图碑》为底本,考证了《风后八阵图记》的异文,显示《重建风后八阵图碑》文献价值。《重建风后八阵图碑》是研究中国古代兵法和独孤及文学创作的珍贵实物资料。     

清代科布多官学考

乾隆三十二年,清廷在漠北乌里雅苏台和科布多两地设立官学,要求蒙古王公按季入班学习,后改为一年六班,每年选取二十余人,学习内容为满蒙文翻译、法令、办事程式和礼仪等。该官学不在清朝学校系统内,不分等级,不考核,不参加科举,无专门教习和统一教材。乌里雅苏台—科布多官学脱胎于蒙古王公在衙门的值班制度,是值班制度的副产品。清朝在科布多设立官学的目的是让各部王公入班帮助参赞大臣处理事务,顺便学习满蒙文翻译和起草文件,以更好地协助参赞大臣,进一步在中央边疆治理中发挥作用。至清末,因清政府财力吃紧,再加上官学未能达到预期效果而被裁撤。     

National identity,nation and race: Wang Jingwei's early revolutionary ideas, 1905–1911

This article examines Wang Jingwei's ideas on nation and race before the 1911 Revolution. It has often been agreed by scholars that there was a strong current of anti-Manchuism among the revolutionaries and as a result, on the eve of the 1911 Revolution, the revolutionaries remained divided as to whether the new Republic should inherit all the territories ruled by the Manchu dynasty and whether it should include the Manchus into the nation. It was only in the reformist camp led by Kang Youwei and Liang Qichao that the Manchus were unambiguously regarded as part of the Chinese nation. This article suggests that in the revolutionary camp before the 1911 Revolution, it was Wang Jingwei who broke new ground in mapping out a place for the Manchus after the revolution. He stood out among the revolutionaries in the clear formulation of the idea that the new Chinese nation should be composed of different nationalities including the Manchus. This article also suggests that although Sun Yat-sen had an influence upon Wang Jingwei's political thinking during the Tongmenghui (Revolutionary Alliance) times, Wang's intellectual talents and resources enabled him to outgrow Sun's framework and develop his own ideas. His concepts on race and nation and perceptions of Han–Manchu relations owed a considerable debt to the Swiss legal scholar, Johann Kaspar Bluntschli. Wang Jingwei has been a much reviled political figure in twentieth century Chinese history. His contribution to the formulation of a racial identity for the new Chinese nation has long been underrated, and this article attempts to throw light upon this aspect of his political thought.     

关于北京城的风水与环境

本文以一位社会人类学家的眼光对北京城的都市风水与环境评价过程作了研究。指出,北京城虽然是按照《周礼·考工记》而设计建造的中国都城的典范,但透过"八臂毗沙门天城"的神话的表象,可窥视北京城的规划强调的是与周围环境相适应的准则。通过风水思想与神话,我们深知都市建设中环境意识的重要。     

雅克萨之战前后的达斡尔五百官兵考述

达斡尔五百官兵是清朝于康熙二十二年编设的一支驻防八旗部队.因经历了一个组织的过程,这支部队前往戍所瑷珲应是在康熙二十三年.由于官兵对待遇不公的不满,各佐并未按计划于当年秋季迁移家眷.雅克萨之战期间,达斡尔五百官兵参加了两次攻城战及其他一些军事活动.<尼布楚条约>签订后,他们又受命移眷永戍瑷珲、墨尔根二城,对后来黑龙江诸城增设的驻防索伦达斡尔官兵也曾有过重要的影响.成军后,达斡尔五百官兵作为正规驻防军的地位逐渐明确,在制度安排上与满汉八旗官兵趋同.     

论满族文化先驱--巴克什

巴克什是满族历史上第一个文人群体 ,在太祖、太宗时期 ,他们创制满文 ,翻译汉文典籍 ,是满族文化的先驱 ,也是满汉文化交流的使者。同时 ,他们身兼军事 ,建树军功 ,在关外时期的后金 (清 )政权中发挥过重要作用。但是 ,由于巴克什自身文化水平有限 ,加之后金 (清 )政权文化内涵发生重大变化及大量汉儒臣加入 ,在清入关前后 ,巴克什逐渐退出历史舞台 ,直至消亡。     

清代前期满族传统教育述论

大清定鼎中原前夕和之后一个半世纪,在满汉文化思想接触、碰撞、相互融合的历史过程中,清帝出自居安思危、巩固皇权和延缓政权衰落周期的目的,在皇族宗室子孙、八旗子弟及中枢臣僚中开展民族传统教育,强调“力戒汉俗”、“不忘满洲骑射旧俗”,并将其视为“祖宗家法”和与国家民族命运攸关的基本教育之法。自太宗至仁宗嬗递六代,其间因各朝政治形势和教育针对性的变化,发生诸多修正,由此反映出社会进步的历程。     

清代八旗索伦的骑射教育

以维护清王朝统治为宗旨的骑射教育,是清代八旗索伦历史活动的重要内容。从教育内容及其目标来看,通过贡貂之役、春秋会操、旗学教育等各种方式和途径进行的骑射教育,实质上是以马步骑射技能训练为主的军事教育。这种技能性的军事教育不仅为清王朝培养了一支训练有素、能征善战的八旗劲旅,同时也对八旗索伦保持以渔猎化为核心的民族特征,维系以骑射为特征的化传统,起到了重要的保障作用。