Monks and children: corporal punishment in Late Antiquity1*

This article examines the place of corporal punishment in early monastic discipline. By comparing the role assigned to corporal punishment in a variety of monastic rules from across the late antique Mediterranean, from the Rules ascribed to Pachomius (d. 348), to the Rule of Benedict from the mid-sixth century, it demonstrates that late antique monastic writers had a sophisticated and ordered approach to this type of penalty. This approach drew both on the concept of the absolute authority of the punishing father in Scripture, and on the limitations of Roman social expectations and ancient educational values to such absolute authority. As a result corporal punishment was seen either as a last resort when all other disciplinary measures had failed to bring about a reasonable response, or the appropriate punishment for an offence that originated from irrational conduct. Contrary to ancient household practices, however, which seem to have reserved corporal punishment for small children and slaves – conventionally perceived to lack ability to reason – late antique monastic rules invoked corporal punishment as a possibility for every member in the community who demonstrated irrational behaviour. In this way they blurred traditional boundaries between children, slaves and adults.     

晚清至民国徽州小农的生产与生活——对5本婺源县排日账的分析

The Pairizhang (day-to-day accounts) found in Huizhou were mostly written by the pupils in old-style private school. They seem similar to a dairy in some way with the activities of family members (mostly male) as the main contents. However, they differ from modern diaries in many ways. It was a common practice in Wuyuan County to keep day-to-day accounts in the late Qing Dynasty and the Republic of China. By analyzing the 5 accounts found there, many underlying facts can be revealed, such as the time allocation of the main labor force, the composition of the peasant’s family economy, the general situation of productive activity and the days and ranges of their outdoor activity, etc. All these findings can help us have a better understanding of the peasants’ life in Huizhou at that time. __________ Translated by Li Dan from Jindaishi Yanjiu 近代史研究 (Modern Chinese History Studies), 2008, (2): 119–124     

清末印花税的筹议与实施

印花税系晚清时期由西方国家传入中国的一大税种,在财政困绌、赔款筹措和洋务新政等因素的促动下,朝野人士多有论介,间或付诸实施,也因民间反对甚力,不免虎头蛇尾,成效未具.1906年鸦片禁政推行后,鸦片税厘开始缩减,为了抵补洋土药税收,度支部匆忙之间筹划研究,短时间内制定了印花税实施的有关章程,希图依靠该税筹措经费,达到抵补鸦片税的目的.无奈清末中央与地方财政关系复杂,民间反对甚烈,印花税不得不日渐式微,成效不大.     

晚清苏沪民间资本组合与股份公司经营形态

晚清时期是中国民间资本重新组合的重要历史时期。在这一时期 ,集中于城镇的各种手工业组织对资本的需求增大 ,而拥有资金的商人又缺乏投资渠道。因此 ,在经济相对富裕的苏沪地区 ,民间资本开始通过招股与认股的方式组合成为股份公司。各股份公司成立后 ,在股金管理、红利分配和组织机构等方面均形成了新的体制。同时 ,随着股份公司的建立 ,传统的生产和销售等经营方式也开始发生转变     

清末至民国时期赣闽粤边区农业变迁与转型

清末民国年间,赣闽粤边区①农业面对新的市场竞争环境,经历了兴衰嬗变、重组调适的过程,这一过程有衰落、有收缩、有扩张;并出现了诸多近代农业新因素,农业正朝着积极的方向作渐进性转型和变迁。近代农业完全衰败的观点在边区缺乏强有力的证据。赣闽粤边区农业渐进性转型的例子说明,对近代中国农业整体变迁评价应立足于多区域的实证研究,任何单一区域的农业评价都无法涵盖近代中国农业的整体变迁内容和特点。     

Early modern or late imperial philology? The crisis of classical learning in eighteenth century China

The discourses of classical scholars during the eighteenth century reinforced a shift from Song-Ming rationalism to a more skeptical and secular classical empiricism. By making precise scholarship the source of acceptable knowledge, Qing classicists contended that the legitimate reach of ancient ideals should be reevaluated through comparative delineation of the textual sources from which all such knowledge derived. This turn to empirically based classical inquiry meant that abstract ideas and rational argumentation gave way as the primary objects of elite discussion to concrete facts, verifiable institutions, ancient natural studies, and historical events. In general, Qing classicists regarded Song and Ming “Learning of the Way” as an obstacle to verifiable truth because it discouraged further inquiry along empirical lines. The empirical approach to knowledge they advocated placed proof and verification at the heart of analysis of the classical tradition. During this time, scholars and critics also applied historical analysis to the official Classics. Classical commentary yielded to textual criticism and a “search for evidence” to refortify the ancient canon. Representing a late imperial movement in Confucian letters, Qing classicists still sought to restore the classical vision. The early modern power of their philology, however, yielded the forces of decanonization and delegitimation as modernist trends, which went beyond the intellectual limits they had imposed on their own writings.     

河南荥阳市关帝庙遗址商代晚期遗存发掘简报

关帝庙遗址位于河南省荥阳市豫龙镇关帝庙村西南部,地理坐标为北纬34°47′042″、东经113°28′027″,海拔高度127.5～129.9米,现存面积约10万平方米。遗址东约3公里处有须水河自南向北流过,北部约6公里处有索河自西南流向东北,两河在距遗址东北约8公里处汇合成索须河继续向     

湖北郧县乔家院春秋殉人墓

乔家院墓地位于郧县西部山区,东距郧县县城约40公里。墓地座落在汉江上游南岸的台地上,北与郧西县的天河口隔江相望,现隶属于郧县五峰乡肖家河村。墓地中     

夏都“河南”在偃师

目前不少学者认为二里头遗址就是史书上记载的斟寻,而此种观点与考古实际和文献记载均不相符.依据相关文献和考古资料,二里头遗址应为夏代晚期的都城"河南"而非斟寻,"河南"与阳城、阳翟、斟寻、原等相比较,是夏王朝延续时间最长的一处国都.     

晚清天主教会与耶稣教会的冲突

1891—1911年间,中国天主教会与耶酥教会的矛盾激化,屡屡发生历史上前所未有的天主、耶酥教派冲突。目前主要史籍中有案可查的这类冲突共有42起,经分析归纳其有五大特点,七种原因。中国政府对教派冲突问题非常重视,对它的处理不同于对其他教案,具有两种特点。