南京江宁陶吴春秋时期大型土墩墓发掘简报

2008年,南京市博物馆在南京市江宁区横溪街道陶吴社区清理了一座春秋中晚期的大型土墩墓。墩内发现2座小型土墩,发掘了3座墓葬,还发现有沟槽、柱坑、祭台、封门和类似门槛的遗迹及6座器物坑,出土了大量随葬器物。此次发掘的土墩墓规模巨大、遗迹和遗物丰富,推测墓主应是具有较高地位的贵族。     

湖北襄阳楚王城西周城址调查简报

楚王城遗址是襄阳市域一处重要的西周遗址,2005年确认为西周城址。2011年复查后,对城址布局、城垣结构、城内文化层堆积和整体文化内涵有了较为明确的认识,并发现了附属的许家河遗址。本文认为,该城或许就是西周晚期楚熊渠征伐和封王之鄂王城。     

清末民初中国古文献外流概述

本文就清末民初中国古文献外流的内外因的展示,揭示了我国古代悠久的文明被外掠夺的事实。希掣通过此文能唤醒人们的认识,能为国宝回归再次做出炎黄子孙应有的贡献。     

幕末与明治时期日本人的上海认识——从高杉晋作的《游清五录》到远山景直的《上海》

对于幕末与明治时期的日本人而言,上海首先是中国的上海;同时上海也是世界、尤其是西洋的上海,租界区域出现了与此前的中国本土迥然相异的新的样态;再次是与日本紧密相关的上海,19世纪末期以后,在虹口一带形成了以日本居留民为主体的日本人社会。这样一个多元组合、多重叠加、既相对分离又互相交融、同时其经济政治文化的影响力日益凸显的都市,对于正在走向东亚乃至世界舞台的近代日本而言,无疑是一个巨大的存在,因此,这一时期日本人对于上海的认识,首先是对于以上海为媒介的中国的认识,其次是对于与上海相关的世界的认识,同时也是对于通过上海所体现出来的中日关系的认识因此,近代上海对于这一时期的日本人,实际上具有三层意义：观察中国的现场;透视世界的窗口;反观日本本身的泰照系,     

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.     

Monks and lay communities in late antique Gaul: the evidence of the Eusebius Gallicanus sermons

The Eusebius Gallicanus sermons reveal the congruity in late antique Gaul between the models of pastoral care for monks and lay Christians. For these Gallic clergy, there was little antagonism between monastery and world. Preachers to both audiences share a common central concern with the defence of community and in this respect they differ from some of their contemporaries. The sermon collection demonstrates that the ascetic world in Gaul was far from monolithic and that pastoral care could be highly individualised and responsive to the demands of local communities.     

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.