Kang Youwei’s propaganda adjustments after the Hundred Days Reform, 1898–1900

ABSTRACT

After the failed Hundred Days Reform, Kang Youwei launched a propaganda campaign in the newspapers under his control. In addition to casting himself in a favorable light, the campaign served two other purposes: to justify his own fleeing from China and to solicit foreign intervention to free Emperor Guangxu from house arrest. Immediately following the bloody coup d’etat in 1898, Kang identified Empress-Dowager Cixi as the chief instigator of the tragedy. By 1899, he turned to blaming some of her “evil ministers” as well. A year later he accused both parties. After the founding of Baohuang hui (Chinese Empire Reform Association) in 1899, Kang’s overseas propaganda began to call for an armed rescue mission and for funds from the overseas Chinese communities for this purpose. The adjustments Kang made to his propaganda campaign were echoed by progressive newspapers published inside China. Together, they created a public opinion that forced the Qing government to proceed with the political reform.     

Kang Youwei and Confucianism in Canada and beyond, 1899–1911

ABSTRACT

Based on the new discovery of two of Kang Youwei’s writings composed in Canada in 1899, this article expands the historical research concerning his Confucian religious thoughts and movement within the Canadian context and the period of his overseas exile in 1899–1911. The article first focuses on Kang’s continual pursuit of Confucian religious cosmopolitism from China to Canada, especially his efforts to disseminate Confucianism overseas and to develop a new utopian vision that called for the removal of religious boundaries among human beings worldwide. Its second focus is on Kang’s use of Canada as both a starting point and a turning point in his search for the Confucian State Religion. He consequently sought to develop a conservative nationalism from traditional Chinese culture and through a utilitarian adoption of Christian institutions and Western cultures. The analysis of both Kang’s pursuit of Confucian religious cosmopolitism and his search for the Confucian State Religion reveals their positive and negative impacts on his reformist movement that affected Canadian Chinatowns and on the broader Chinese diaspora from 1899–1911. Kang’s promotion of Confucianism in Canadian Chinatowns and the Chinese diaspora in addition had implications for the failure of his religious movement in the early Republican Period.     

西安新发现的两座元代墓葬壁画颜料研究

西安市雁塔区集中发现了一处元代家族墓,是陕西重要考古新发现之一。其中两座编号为M38、M40的墓葬残留壁画,壁画残损但颜色鲜艳,基本保留了颜料层结构信息。为了解这两座元墓壁画的颜料类型,通过剖面显微观察、扫描电子显微镜-能谱、拉曼光谱和显微红外光谱分析等多种方法,对壁画颜料成分开展了调查分析。结果显示:壁画颜料包含矿物颜料和有机染料——红色颜料有铅丹、朱砂、铁红,黑色颜料为炭黑,白色颜料为白垩,绿色颜料为石绿,蓝色颜料为石青和靛蓝；墓葬M38的壁画有白灰层,墓葬M40的壁画无白灰层。靛蓝的应用是西安地区继唐代韩休墓壁画中发现之后的又一使用实例,为靛蓝在元代作为绘画材料在壁画中的使用提供了新的资料。研究结果也将为两处元代墓葬壁画后续的保护修复提供重要参考。     

安徽淮北烈山窑遗址发掘简报

烈山窑址位于安徽省淮北市烈山区烈山镇烈山村,2018年开始发掘,面积700平方米,分为三个区域:Ⅰ区金元窑址区域、Ⅱ区唐代末期至北宋窑址区域、Ⅲ区汉代窑址区。清理各类遗迹70余处,包括6座窑炉、52个灰坑、1条道路、14条灰沟,以及大量遗物,其中以白瓷、青釉瓷、三彩器为主,产品主要包括碗、盘、盏、罐、素烧建筑构件、黄釉印花砖等。烈山窑址很可能就是文献中记载的宿州窑,其主要受定窑、磁州窑和巩县窑的技术影响,时代划分为东汉、唐代末期至元代晚期。     

Russia,China, and the universalism of modernity: the “Account of the Reforms of Peter the Great” by Kang Youwei

ABSTRACT

This paper analyzes a short essay by Kang Youwei (1858–1927) – one of the intellectual and political protagonists of late imperial and early Republican China. In it, he interpreted the historical experience of Russian modernization under Peter the Great (1672–1725) and used it as a “success story” for the renewal of Chinese monarchical institutions. It was written in 1898 and presented to the Manchu throne under the title “Account of the Reforms of Peter the Great”, and for our purposes will be the departing point for a “global intellectual circuit” through which the following questions will be addressed: Why was seventeenth and eighteenth century Russia considered as a model for China by the author? How did he manage to adapt the historical experience of Russia into a social and political conceptual framework for China? What was Kang’s historiographical method, and what kind of philosophy of history framed his reflections? What does this short essay tell us about Kang’s view on “Westernization”, on the concept of “modernity” itself, and on its use for historiographical purposes?     

论袁宏史学思想的玄学倾向

魏晋玄学对于史学家袁宏的史学思想有着重要的影响 ,他的“道明其本 ,儒言其用”、为政“贵在安静”和智者“顺势而为”等观点的提出 ,表明其史学思想具有明显的玄学倾向。     

论王劭魏澹修史

隋朝修史也是有成绩的。隋朝史官王劭与魏澹在修史方面做的工作、取得的成绩 ,从一个侧面反映了隋朝修史的成就。他们的修史工作也有失误。