焦虑与反思:当代中国对传统文化的认同

近代文化变迁以来,“中国哲学”这个称谓一直是一个有争议的问题,。但哲学作为一件“事情”,在中国是有的,哲学本也不是件东西。“事情”,德语为Sache,意指“争执”,“论争”。自古希腊,“哲学”就是对“智慧”的“爱”,是无尽的探问与追思,是爱者与被爱者之间的互通有无,即“对话”,因此对话是哲学的最为原初最为根本的形式,其表达形式则应该是多种多样并且与生活连在一起的。     

中国国民党早期军队政工制度的演变:1924-1928

在孙中山的“党治”理念及苏联“党军”体制影响下,中国国民党于1924年改组后积极倡行“党在国上”、“党在军上”的政治制度,在黄埔军校教导团时代,即仿效苏联红军实施以党代表为中心、以政治部为具体实践单位、辅以自上而下建立党部的三位一体的政工制度。1925年7月改编为国民革命军后,这一体制在黄埔军校生为主体的军队内基本保留。因国共间的猜忌,国民革命军政工制度随着“清党”运动而产生重大变异,党代表制废除,政治训练部地位下降,军队党部更是形同虚设。试图控制军队的国民党,却被以蒋介石为首的军人反控,形成了事实上的“以军干政”、“军强党弱”现象,成为此后影响民国政治走向的一大因素。     

日本发展入境旅游的政策措施与成效

自20世纪90年代开始,日本政府为推进入境旅游发展所采取的政策措施主要有：制定完备的旅游相关法律,成立专门行政管理机构制定并实施观光立国战略,规划建设广域国际旅游特区,加强国际旅游合作,积极申报世界遗产,发展生态旅游与产业观光游等。这些政策措施已经取得较为显著的成效,其中一些成功经验对我国发展入境旅游具有借鉴作用。     

Where is Chinese nationalism? The political geography of a moving project

ABSTRACT. Since the rise of Chinese nationalism at the end of the nineteenth century, different political groups have sought to mobilise regional support by identifying with the national agenda of regional preferences. There have been changing contestations appealing to north, south, center, west and east. By analysing these moving identities, one can escape a misleading homogenisation of actual multi‐strandedness and better understand the nature and potential consequences of ongoing political struggles using conflicting nationalisms on behalf of diverse political agendas, some more war‐prone than others.     

Revolution,uprising, civil war: the conceptual dilemmas of 1956

There were from the very beginning two ways of conceptualising the events of 1956 in Hungary, labelling it as a revolution or a national uprising. There also emerged a third way of conceptual definition when what occurred in 1956 was named an anti-totalitarian movement. From the theoretical perspective of Begriffsgeschichte the Hungarian events of 1956 cannot simply be assumed under the notion of ‘revolution’, the term first applied to what took place in France in 1789, since it was not the kind of a forceful collective effort leading to an unknown future. The notion of ‘revolutio’ works better to describe the analytical meaning of the Hungarian anti-Soviet and anti-Communist disturbance. The reason has been that the main thrust of the Hungarian situation in 1956 was similar to the seventeenth-century English and the eighteenth-century American ‘revolutions’, to return definitively to a point of departure by regaining some of the formerly lost social and political liberties.     

The Origin of “Chinese Philosophy”

Using the analysis of a single word to launch a conceptual review of (a problem in) cultural history, the Chinese term zhexue 哲學 (wisdom-learning, tetsugaku) is not simply a translation of the word “philosophy”; its inventor, Nishi Amane (1829–97), regarded it as the (Western) counterpart of Oriental learning (Tōyōgaku). The first explicit linkage of “philosophy” with “the East” was at The University of Tokyo, where it played an important role in the work of Katō Hiroyuki (1836–1913) and Inoue Tetsujirō (1855–1944). Inoue’s History of Oriental Philosophy, written under Katō’s inspiration, used Western philosophy to systematize ancient Chinese thought, and transformed “philosophy” (tetsugaku) from a learning of others, or Western learning, into an important component of the spiritual world of the East, and into a kind of universal knowledge. This was completely different from earlier lectures on “China philosophy” (shina tetsugaku) by Nakamura Masanao (1832–91) and Shimada Jūrei (1838–98) which still followed the Chinese underlying structure, and in the background, it had the intent of grasping the power to control East Asian discourse. In China, when young scholars like Wang Guowei (1877–1927) embraced philosophy, they already took its universality as a self-evident premise. This kind of alignment later evolved into a situation where it seemed entirely natural to use Western systems to interpret Chinese thought, and it also induced serious scholars to reflect. However, “Oriental philosophy” and “Chinese philosophy” provide East Asia and especially China with an opportunity to reevaluate its traditional culture. In this connection, “Chinese philosophy” includes: first, using philosophical concepts to re-provision ancient thought (the so-called history of Chinese philosophy); second, the occurrence of “philosophy” and “Chinese philosophy” and their evolution after their arrival in China; third, drawing on philosophy to enrich and develop China’s thinking. When seeking out “philosophy” in the veins and arteries of China’s history, the first and second aspects must be strictly distinguished. As to what the future may hold, the effect of the third aspect is most important.     

按照“三个代表”，要求开展国史研究

国史研究是党领导的社会科学事业 ,应当坚持以马克思主义唯物史观为指导。“三个代表”重要思想本身 ,就是根据历史唯物主义的基本原理 ,结合党的历史和党所面临的新形势、新任务而提出的 ,是历史唯物主义在新的历史条件下的运用和发展。要按照“三个代表”的要求解决好国史研究的重点问题 ,坚定地站在中国人民的根本利益的立场上来研究国史、撰写国史 ,真实地反映中国人民建设有中国特色社会主义的伟大实践。要按照“三个代表”的要求解决好国史研究中是非判断的标准问题 ,国史的主流是成就是经验 ,国史研究的重点也只能是建国以后的成就和经验。国史研究要更好地发挥资政育人的作用 ,这是国史研究的正确方向 ,也是国史学科建设的关键所在。     

The Agote Map of Hainan Island,China: A Case Study for Cultural Dialogue in Eighteenth-Century Cartography

The idea of cartography as an example of Western imposition or process of cultural transfer is one that has long fascinated scholars interested in the margins of empires. This article analyses the maps in the possession of Manuel Agote, a Spanish factor in Canton at the end of the eighteenth century. The focus is on the use made by Agote of a Chinese map of Hainan, together with the European maps available already in China for commercial interests, and the way this reflects the cultural dialogue that was operating among local and foreign cartographers engaged in similar European mapping activities in the region.     

A Usable Past: History and the Politics of National Identity in Late Victorian England

For the past two decades, issues of English national identity have provided a fertile field for historical investigation. In the late Victorian era, the development of professional standards of scholarship within the academy gave a new dimension to historical debates. The bitter quarrels about appropriate research techniques from the 1860s to the 1890s, among James Anthony Froude, Edward Freeman and John Horace Round, acted as a proxy for the vision of national identity that each historian espoused. After 1870, the development of a national narrative focused on constitutional history as its primary vehicle. The battle over historical reconstruction represented a surrogate for divergent views about political values and national identity. What sometimes seemed frivolous scholarly skirmishes, therefore, had a much greater political importance. As a result, the long feud had greater importance than the eccentric personalities of the participants appeared to indicate. For Froude, the Tudor age of discovery and religious reformation represented the best of English character. For Freeman, a strong Gladstonian Liberal, consensus and continuity over many centuries defined English history best. John Horace Round, a Conservative stalwart, thought that Freeman had slanted his historical conclusions to validate his Liberal politics and reinterpreted the Norman conquest to express his own political beliefs. Thus the quibbles about shield walls and other issues provided a terrain for the real cause of antagonism: different views of national identity that history furnished. Each historian constructed a usable past in order to justify contemporary discussions of national identity.     

Sacred Geography,Antiquarianism and Visual Erudition: Benito Arias Montano and the Maps in the Antwerp Polyglot Bible

The final volume of the Polyglot Bible, edited by Benito Arias Montano and printed in Antwerp by Christophe Plantin, was published in 1571–1572. Forming part of the Bible's Apparatus, the volume contains a number of essays, illustrations and maps by Montano relating to questions raised by the biblical text. Montano's maps were a product of his philological training in Oriental languages and exegesis, his profound interest in antiquarianism and geography and his practice of visualizing and tabulating knowledge. He designed his maps both as study aids and as devotional‐meditative devices. Moreover, the maps reflect his wider philosophical outlook, according to which Holy Scripture contains the foundations of all natural philosophy. Montano's case encourages us to re‐examine early modern Geographia sacra in the light of the broader scholarly trends of the period.