20世纪20年代国民党"反帝"口号评析

在20世纪20年代的中国,国共两党曾共同高举反帝旗帜,但由于源自不同的政治理念与思想资源,双方对反帝口号内涵的理解并不一致,在合作过程中对于反帝问题也时有摩擦。在一个相同的政治口号之下,国共两党实际上执行着不同的反帝策略。     

学术自由与制度保障——以中央研究院为例

民国时期的中央研究院,从创制思想、机构设置到制度运行,逐步形成了一套较为完备和运行良好的学术自由制度体系.这样的安排,使中央研究院成为近代中国充分尊重学术自由,并予以制度保障的典范.但是,由于国民政府的干预,加上各种因素的影响,中央研究院事实上所能维护和保障的,也只能是院内的一片"自由"的天空.     

同光年间州县官选任制度的嬗变

同治光绪年间,由于捐纳、保举的扩张,州县候选人员激增,流品混杂。与此同时,各省督抚选用州县官常常不拘文法,突破成例。在上述背景下,清廷力图从多方面进行整顿,但多不能行。这一时期州县官选任制度的变化虽然只是在旧制基础上的渐变,然而这些问题却成为清末新政时期铨选制度改革的内在动因。     

关于“满洲国”外交承认的几个理论问题

伪满洲国是世界反法西斯战争期间历时最长的伪政权,其控制范围也在日本、德国扶植的其他伪政权之上。伪满洲国存在期间,总计有二十余个国家和政权对其宣布承认。本文拟从多个角度深入分析伪满洲国的承认问题,以揭示围绕这个伪政权展开的国际关系的全貌,同时意在丰富对这一问题的国际法认识。     

《1973年的弹子球》的孪生性——村上春树小说艺术论之一

《1973年的弹子球》是村上春树的“青春三部曲”的第二部,问世以来被批评界视为“过渡性”作品予以忽略。本文以作家的写作背景和文本为中心,认为这部作品是日本战后一代的生活经历的凝聚与提炼,从而构成了对形象内心世界的递进式的探索,在主题与艺术手法上均系《且听风吟》的姊妹篇。     

“Lachkabinett” und “großes Fest” der Physiker. Walter Grotrians “physikalischer Einakter” zu Max Plancks 80. Geburtstag

“Funhouse” and “Big Celebration” of the Physicists. Walter Grotrian's ?Physical One‐Act Play”? for Max Planck's 80th Birthday. On the occasion of Max Planck's 80th birthday on April 23, 1938, a “big celebration of the physicists” (großes Fest der Physiker) was celebrated at the Harnack‐House in Berlin. The festivities were organized by the German Physical Society. Part of the ceremony was a “Physical One‐act‐play” (Physikalischer Einakter) written by the Potsdam astrophysicist Walter Grotrian. The actors of the humorous play were chief protagonists in the development of quantum theory such as Debye, Sommerfeld and Heisenberg. In this essay we analyze Grotrian's drama against the background of both the festive event and the professional and social setting of the physicists. We argue that below the level of comedy a number of characteristic and normally unexpressed aspects of the epistemic culture of the German physics by the end of the nineteen‐thirties is treated in the play.     

NORBERT ELIAS,THE CIVILIZING PROCESS: SOCIOGENETIC AND PSYCHOGENETIC INVESTIGATIONS—AN OVERVIEW AND ASSESSMENT

Norbert Elias's The Civilizing Process, which was published in German in 1939 and first translated into English in two volumes in 1978 and 1982, is now widely regarded as one of the great works of twentieth‐century sociology. This work attempted to explain how Europeans came to think of themselves as more “civilized” than their forebears and neighboring societies. By analyzing books about manners that had been published between the thirteenth and eighteenth centuries, Elias observed changing conceptions of shame and embarrassment with respect to, among other things, bodily propriety and violence. To explain those developments, Elias examined the interplay among the rise of state monopolies of power, increasing levels of economic interconnectedness among people, and pressures to become attuned to others over greater distances that led to advances in identifying with others in the same society irrespective of social origins. Elias's analysis of the civilizing process was not confined, however, to explaining changing social bonds within separate societies. The investigation also focused on the division of Europe into sovereign states that were embroiled in struggles for power and security. This article provides an overview and analysis of Elias's principal claims in the light of growing interest in this seminal work in sociology. The analysis shows how Elias defended higher levels of synthesis in the social sciences to explain relations between “domestic” and “international” developments, and changes in social structure and in the emotional lives of modern people. Elias's investigation, which explained long‐term processes of development over several centuries, pointed to the limitations of inquiries that concentrate on short‐term intervals. Only by placing short‐term trends in long‐term perspective could sociologists understand contemporary developments. This article maintains that Elias's analysis of the civilizing process remains an exemplary study of long‐term developments in Western societies over the last five centuries.     

1918～1926年日本政府改善中国留日学生政策初探

日本政府在1918～1926年的大正中后期一改此前相对冷漠的中国留日学生政策,支持成立"日华学会",颁布改善中国留日学生待遇的系列法案,退还部分庚款建立中国留日学生学费补给制度等。其原因主要来自中国留日学生日益剧烈的反日斗争和欧美各国争夺中国留学生教育权的国际压力,以及本国各界人士要求反省和改进中国留日学生政策的呼吁与建议。因此,这些政策虽在客观上为中国留日学生的学习和生活提供了方便,但并未改变日本政府通过留日学生培养中日亲善意识和亲日分子以配合侵华扩张政策的主观目的,所以具有明显的功利性、选择性、象征性和国际性特点。     

汉朝军制中的“越骑”部队

汉朝的军队编制中有"越骑"。如淳说"越人内附以为骑",晋灼说"取其材力超越也",学术界对两种观点历来争议纷纭,而学者以倾向晋灼说者为多。考虑"越骑"和"胡骑"、"羌骑"并说的史例,似乎应当重视出身"越人"之说的合理性。"胡""越"既是民族概念也是方位概念。考虑到"越"也有方位概念的涵义,更有助于理解"越骑"称谓的历史文化指向。除了西汉建国时的项羽故事外,东汉衰微时也多见出身越地的马上英雄。孙吴军队中有"骑士"的事实,可以否定因"越人非善骑所出"、"骑非越人所长"而以为"越骑"与"越人"无关的简单化、绝对化的意见。汉朝军队中"胡骑"、"越骑"并置,也有显示"胡越宾服"的宣传效应。     

意象与现实:宋代城市等级刍议

人口数量是反映城市发展水平的重要指标。不少学者在论著中,从不同的侧面提出了他们关于宋代城市等级的看法,研究思路都是通过广泛搜集文献记载中偶存的宋代城市人口数据的片断信息,归纳得出结论,但相互间歧见颇大。其实,宋人关于城市人口规模的表述更多地是出于意象,宋人的这种意象,与其说主要依据于实际人口数量,不如说依据于城市的行政地位,因此在时人意象中城市规模的差序格局就形成了都城百万家、路治十万家、州军与重要县城万家以及一般县城数千家这样几个等级分明的序列。这说明至少就某种程度而言,在两宋士人的心目中,城市的行政地位比它们的实际规模更为重要。讨论宋代城市发展史不应忽视这一史实。