关于中国古代疆域理论若干问题的再探索

本文是作者在20世纪80年代发表的有关讨论中国古代疆域的论文基础上,进一步阐述了古代中国疆域范围即古代中国统一多民族国家统一或分裂的政权所管辖疆域的观点;接着,对20世纪90年代以来有关中国疆域形成的新观点作了评述,并提出了对古代中国疆域形成、发展的阶段划分（即分期）以及规律和特征的四点认识。     

试论中国疆域形成和发展的分期与特点

本文在总结以往研究的基础上,对中国疆域形成和发展历程进行了分期研究,认为我们研究的“中国疆域”应该是指康熙二十八年（1689）《尼布楚条约》的签订到1840年鸦片战争爆发期间清朝的疆域。这一疆域的形成和发展大致经历了：自然凝聚时期,时间是从中华大地人类文明的出现,到《尼布楚条约》的签订;疆域明晰时期,时间是从《尼布楚条约》的签订到1840年鸦片战争爆发;列强的蚕食鲸吞时期,时间是从鸦片战争爆发到中华人民共和国成立;现代疆域巩固时期,时间从1949年中华人民共和国成立后至今。     

论“雪域牧耕文明板块”在中国疆域底定过程中的地位

青藏高原特有的高山地带适宜游牧、河谷地带有利农耕的自然条件,带来了该地域定居农业与游牧社会二元分割的态势。因二者势均力敌、彼此难以统合对方,造成该地域在前近代除了吐蕃王朝暂短统一外,大部分时间处于分裂割据状态。此既是藏传佛教趁势崛起之缘由,亦为元、清两朝政治力量始终对该地域起着决定性影响的深层机理。同时,由于藏传佛教通过宗教的力量将雪域高原的文明一体性延续下来,妙用文化的力量参与并深刻地影响着古代中国疆域构建历程,使得该地域在中国疆域底定过程中起着不可替代的作用。     

中国女真族的领土意识初探

早在女真族初步形成之时,居住于朝鲜半岛北部的西女真和东女真就将家园视为中国之内的封境。高丽北进,女真则失去了大片土地。辽朝末年,为保卫家园,女真人在曷懒甸(今咸兴平原)大败高丽军。在朝鲜王朝占领半岛东北部以后,女真首领王可仁、佟景再三提醒明成祖,朝鲜所占之地乃是女真人的旧土,但由于彼时明朝君臣对该地历史的不确知,十处女真居地被送与朝鲜。     

清代“烟瘴缺”制度演变考——以两广所属文官为中心的探讨

烟瘴缺是清廷于烟瘴地区设立的特殊官缺。在烟瘴缺选人条件方面,经历了从严格限定到逐渐宽泛的过程。选人方式方面,康熙时地方督抚题补阶段为掣签,雍正以降,改为督抚、两司"会商",其实质为地方督抚对题补缺人事权形成垄断。再者,乾隆初年确立了以保障烟瘴缺官员生命健康为核心的五省籍贯制度,该制为两广部分烟瘴缺所特有,他省未见此制。烟瘴缺俸满升迁方面,由起初列于即升班内,转为部分留于本省升用,说明督抚在烟瘴缺题补中分割吏部对官员任命权的同时,也被迫承担了原本由吏部承担的责任,呈现出权力与责任趋向成正比的态势。乾隆中期以降,烟瘴缺制度未有大的变动,说明其时清廷边疆治理体系已相对成熟稳定。     

Territorial Appeals in Post‐Wall German Filmmaking: The Case of Good Bye,Lenin!

Abstract: How do institutions, markets, and stakeholders influence what stories are feasible and profitable for filmmakers to tell? This article discusses appeals to territorial interest and identity in filmmaking in post‐wall Germany and the conditions that shape them. By tracing the emergence of the film Good Bye, Lenin! (2003), we see how the project accumulated support from some territories and not others; how filmmakers persuaded colleagues and critics of their interpretation's legitimacy; and how individuals and institutions shape how the film would be used and remembered. My objective is to draw attention to the messiness and uncertainty as multiple stakeholders align, contest, or subsume competing appeals that would be otherwise invisible in a “finished” film. Addressing those interested in the geopolitics of cultural production, the article argues for more attention to the behind‐the‐scenes negotiations in funding, production, and distribution processes in order to keep issues of power and dependence visible.     

Naming,dedicating: street names and tradition

Naming is always dedicating, that is to say offering to the ancestors, inserting the person or the named object in a lineage of some sort. Only street names will be considered here because they have two characteristics of sociological relevance: they are chosen and they pertain to a social group in relation to which they are supposed to express some deep and ancient value. They can be studied from two different perspectives: the kind of action that is the naming of a street and the fact that street names express something of the social reality. Or, in other words, if naming is dedicating, when and how is it possible to shift from one tradition (to which the name refers) to another? A further question could be if street names express something of the social reality, does it imply that different types of social stratification are linked to different types of street names? Both questions will be examined here in reference to two different situations—Paris, France and Évora, Portugal.     

分裂与延续:六朝士族文化与中华文明传承

In the Six dynasties, the clans of the scholar-official stratum not only occupied a dominant place in social and cultural life but also played an important role in maintaining Chinese civilization. As a succession of northern minorities entered the Central Plains, foreign culture became widespread and the Chinese people and culture experienced an unprecedented crisis. Thanks to the scholar-official clans who shouldered the burden of preserving Chinese culture, Chinese civilization was able to persist through the ages to become an “unbroken” civilization. These clans can be categorized in three groups according to their territorial origin: “Clans of the Wu Area” which developed in Jiangnan after the Han dynasty; “Immigrant Clans” which moved to Jiangnan from the north during the Jin dynasty and the ensuing dynasties, these being referred to jointly as “the Southern Clans”; and “the Northern Clans,” being those clans that remained in their homelands (Shandong and the Central Shaanxi Plain) during the period of ethno-national amalgamation in the north of China. Though these clans had various cultural characteristics due to different historical roots, cultural traditions and ancestry, their clan learning had a common core, i.e., the study and practice of Confucian rites as established in the Han dynasty. This formed the basis for the integration of Han with other cultures, making a sound foundation for the further development of the Chinese civilization.     

从突破部族社会桎梏的意义去认识周初变革——兼谈五种社会形态问题

周初的政治变革,打破了殷商时期以血缘纽带为依托的族邦方国结构,使中国历史从此走上了一条崭新的发展道路。它使生活于广大地域的人们开始突破狭小的、具有极强稳定性的族邦结构社会的桎梏,而形成了一种以语言文字、道德伦理和风俗习惯等文化认同为纽带的、强固紧密的精神凝聚力量,从而具有了不断向更高社会阶段发展的现实基础。