《史记》电子资源述评

目前所见的比较流行的电子版文献如《四库全书》、《汉籍全文检索系统》、《国学宝典》、《二十五史多媒体全文检索系统》、“汉籍电子文献”中的《史记》有着各自的功能和特点,一些比较常用的可在internet上进行《史记》在线阅读或下载的网站和软件,存在一定的问题,我们可进行多方面努力克服这些缺陷,古籍资源的电子化将有更大的发展空间。     

Can Lost Maps Speak? Toward a Cultural History of Map Reading in Medieval China

Despite the fact that virtually no Chinese maps have survived from the first millennium, it is nonetheless possible to reconstruct a rich context associated with their production, use and perception from a variety of written sources. Three cases from the Tang dynasty (618–907 ce) are presented in this article in which the characteristics of the missing maps emerge through their associated texts, which have outlasted them. These examples include two documents that once accompanied maps presented to the emperor and an anecdote that refers to a map of the remote southern frontier. They demonstrate that the maps were designed not only to encapsulate imperial territory but also to serve as guideposts for aspirational travel. They were also perceived by their users as invitations to experiences both desirable and undesirable.     

Gladstone Studies

Charting recent ‘turns’ in history, towards empathy and ethics, this paper proposes reading Mayhew as a writer. The entry point proposed is Mayhew's What to Teach and How to Teach It: So that the Child may become a Wise and Good Man (1842), a book that charts Mayhew's theories of literacy and language, and of voice and writing.     

Readers and responses to George Sandys' A Relation of a Iourney begun An: Dom: 1610 (1615): Early English Books Online (EEBO) and the history of reading

This paper will discuss Early English Books Online (EEBO) as a tool for locating and researching contemporary references and responses to historical texts and authors, specifically George Sandys' A Relation of a Iourney begun An: Dom: 1610 (1615). It will focus upon two main themes. The first is methodological and will discuss the nature of EEBO and the possibilities and limitations it presents for this kind of historical research. The second turns to a case study of seventeenth-century responses to, and readings of, the Relation and shows how references found through EEBO can both broaden the context within which we view this work and alter our interpretation and understanding of it.     

Chiang Kai-shek's reading: an inquiry based on Chiang's diary, 1920s–1940s

At different times of his life, Chiang Kai-shek entertained three different images of himself: saint, hero and revolutionary guru. The orientation of his reading roughly corresponded with these roles: to be a saint, he emphasized moral learning and self-improvement; to be a hero, he stressed military strategy and politics; and to be the guru for a revolution, he had an enduring interest in the histories of revolutions in other nations. He seldom took an interest in books about knowledge, leisure or entertainment, which had little connection with these three roles. Chiang was closer to a traditional Chinese intellectual than to his predecessor Dr. Sun Yat-sen in his knowledge structure, value orientation and behaviour codes. Although Mao Zedong was as devoted to old Chinese books as Chiang, Mao preferred history and classical literature while Chiang preferred Confucian classics. Mao read old books from a historical materialist point of view, whereas Chiang synthesized “Three Principles of the People” (Sanmin zhuyi) with Confucian doctrines.     

Reading versus Seeing? Winckelmann's Excerpting Practice and the Genealogy of Art History

From his arrival in Italy in 1755, Winckelmann's work is infused throughout by a fundamental antinomy: reading versus seeing. This antinomy possesses for him a decidedly epistemological significance: it allows him to present himself as the father of a discipline deserving of its name, i.e., the history of art. In Geschichte der Kunst des Alterthums (1764), he claims to break with a long tradition of art discourse which had been primarily supported by ancient texts, basing his book instead on the direct observation of the artworks. The aim of this paper is to critically examine this antinomy. How does seeing relate to reading in his working method? What relationship does art history, in the empirical dimension Winckelmann wanted to give it, have to book knowledge? Winckelmann's excerpts collection provides valuable answers to these questions. Following an old scholarly tradition, Winckelmann used to write down passages of his readings, constituting a vast handwritten library of excerpts which never left him. The result of this intense excerpting practice consists in some 7,500 pages, which allow to better define the share of empirical observation and book-based knowledge in his approach to ancient art.     

Science, text and space: thoughts on the geography of reading

The idea of a 'geography of reading' provides a potential point of conversation between the cultural and scientific wings of our profession. Here I explore some dimensions of the geography of reading scientific texts. Drawing on a number of theoretical pronouncements – Gadamer's 'fusion of horizons', Said's 'travelling theory', Secord's 'geographies of reading', Beer's 'miscegenation of texts', Fish's 'interpretive communities' and Rupke's 'geographies of reception'– I focus on the spaces where scientific theories are encountered. The argument is that where scientific texts are read has an important bearing on how they are read. This realization points to a fundamental instability in scientific meaning and to the crucial significance of what might be called located hermeneutics. As a case study in the development of a cartographics of scientific meaning, I explore the different ways in which Darwin's fundamentally biogeographical theory of evolution by natural selection was construed in a number of different settings. The sites I have chosen to illustrate this are the scientific communities which congregated around the Charleston Museum of Natural History in South Carolina, the Wellington Philosophical Society and New Zealand Institute, and the St Petersburg Society of Naturalists in Russia during the second half of the nineteenth century. In each case the encounter with evolution theory, and the ways it was interpreted, are shown to have been shaped by local cultural politics, thereby disclosing the critical role that space plays in the production of scientific meaning.     

《北魏杨播墓志》考释

本文对《北魏杨播墓志》作了一些探讨。主要概括为两个方面：一、对照拓本找出录文的失误：二、志传对照,利用志文补充史传的不足。这些探讨使我们对《北魏杨播墓志》有了进一步的认识。     

《十国春秋》禅僧列传校读记

《十国春秋》是记载五代十国史事的专书。清吴任臣根据五代两宋时各种材料收编而成,为我们留下了许多可靠的史料。书中共有九十多个禅师的列传．从中我们不仅了解了禅僧的生缘活动情况,而且可以发现禅宗在当时各地的发展概况,他们与当时各地统治之间关系等。本主要利用五代宋代时的禅宗语录．对其中部分禅僧列传作补注,同时校证部分点校错误。     

故宫武英殿建筑群木构件树种及其配置研究

我们从武英殿建筑群的武英门、武英殿、敬思殿、武英门东西值房、东配殿及北值房、西配殿及北值房、恒寿斋、井亭11座建筑的20余种木构件上,共采集1145个样本进行树种鉴定。结果表明,武英殿建筑群共使用了15个种或属的木材,其中有落叶松、软木松、硬木松、冷杉、云杉、黄杉、柏木、杉木、圆柏、金钱松等10种针叶材,桢楠、椴树、润楠、喃喃果、印茄等5种阔叶材。其中,杉木、桢楠和润楠是我国南方树种,喃喃果和印茄是东南亚进口材。武英殿主要承重木构件选用主要为北方树种中密度和力学强度较高的落叶松、黄杉和云杉,其他木构件则主要使用的是密度低、重量轻的软木松;敬思殿主要承重木构件使用的是云杉,其他木构件也以软木松为主,但使用的木材比较杂,角梁和爬梁全部使用了东南亚进口阔叶材;敬思殿在选材方面与武英殿的差异,可能是在光绪三十年重建时选材标准不如武英殿严格所致。武英门的木材,硬木松占了绝大多数,使用的都是强度较大的木材。所有配殿和值房的主要承重构件中,柱使用最多的是硬木松,其次是落叶松、软木松;月梁、三架梁和四架梁、瓜柱、四架梁随梁、抱头梁及其随梁木构件使用的是杉木,配殿、值房等建筑的梁没有使用强度高的木材。是以南方树种为主,其中某些主要构件还使用了珍贵的南方阔叶树种如桢楠、润楠等。这种情况表明,恒寿斋和井亭是武英殿几次大火后的仅存建筑,因而保留了明代建造时选材的历史信息。木材的使用差异具有一定的时代意义。从润楠在恒寿斋的柱和梁上,椴树、桢楠和润楠在斗棋上使用,以及根据构件的承重和位置不同进行树种配置,既考虑了对主要建筑结构材的强度要求,也考虑了尽可能减小其他木构件对主要构件的负荷,这种按照木材物理力学的性质和木材承重强度等因素进行选材的建筑原则,相当清楚地表明当时吉建筑在科学选材方面已达到很高的水平。在故宫维修工程中通过对各种木构件树种配置的研究,进行科学定性分析,将深层次地探索古建筑留给我们的历史痕迹和信息,揭示其科学性,为制定维修保护方案提供科学依据,并为故宫古建筑保护研究提供新的方法,丰富故宫历史档案资料。