「黄帝问道」的现实化与崆峒山的文化景观

「黄帝问道」是《庄子》中的一则故事。崆峒山在唐代(618～907)就已经出现了以「黄帝问道」为主题的建筑、石碑、石刻和道教化景观,这是将「黄帝问道」传说现实化的具体表现。随着在唐宋元明清各个时期的积累,崆峒山的化景观围绕「黄帝问道」传说有了地域性的规模和共同的主题。本是从学和人地理学的两个角度出发对这一形成过程所进行的分析。     

尹湾汉简《神乌赋》“勒靳”试释

尹湾汉简《神乌赋》结尾所引《传》文中,涉及“勒靳”的一段不易理解,研究者的看法也不一致。本文通过对《传》文内容进行仔细分析,并援用传世文献与之比较,提出了读“勒靳”为“麒麟”的新说。     

论明穆宗时期实现“俺答封贡”的历史条件

明穆宗时期实现的“俺答封贡”是影响中国北疆历史发展的重大事件,本认为其实现有着深刻的历史和经济根源,而穆宗即位后政治形势的重大变化是决定性条件。     

TRAUMA DELEGITIMIZED: KARL LÖWITH AND THE COSMIC VIEW OF HISTORY

This article uncovers the work of trauma in Karl Löwith's historical thought. Although best known for his critique of the philosophy of history and for the conception of secularization in his 1949 book, Meaning in History, Löwith deepened his positive historical vision in several essays that he wrote in the 1950s and 1960s. From these texts emerges a unique historical orientation, which I call the “cosmic view of history.” This perspective was at once a critique of modern historical consciousness and an embodied corrective to that consciousness, one in which the catastrophes of the twentieth century were relativized and made endurable. In both the origin and structure of this historical orientation and in its textual expression in Löwith's work, trauma is a residual force that links Löwith's language, his experiences, and the postwar context. The role of trauma in Löwith's thought further reveals a process of delegitimization in which historical consciousness and historical events lose their power to determine historical meaning, thus enabling a response to and an escape from catastrophe. This article also explores the significance of this cosmic view of history for contemporary theoretical concerns related to the Anthropocene and its consequences for historical theory.     

Towards transnational gender identity. A case study of Polish children growing up in Norway

This article focuses on migration experiences of Polish children living in one of the most gender-equal countries in the world – in Norway. Empirically, the article is based on 30 semi-structured interviews with children aged 6–13 who were born in Poland and migrated with their parents to Norway after Poland’s accession to the European Union. Observation of their rooms during the interview also contributed to the study. We discuss ways in which gender roles, practices and identities are shaped by mobility in the Polish-Norwegian context and how ideas about girls/women and boys/men are affected by the migration experience. The article seeks to explore children’s experiences in the two highly contrasting and differentiated contexts: one where the children were socialized and the other where they then moved, the former being highly traditional in terms of gender, the latter emphasizing gender equality. We argue that the Polish home is the most important site for the formation of the traditional gender identity, while the Norwegian school and peer group are the most important sites for the formation of the modern gender identity. This situation causes tension and ambivalence with regard to children’s gender identities across a number of different spaces and spheres of their lives.     

西汉晚期楚王(后)墓葬浅探

西汉晚期楚王共计4位,同属一宗。根据目前的考古资料,结合文献记载,西汉晚期楚王(后)的墓葬有着自身的特点,与其他时期楚国诸侯王(后)墓葬存在着明显的差异。据此我们可初步确定徐州已发现的楚王(后)墓葬的时代和墓主身份。     

唐至元代墓葬中出土的铁牛铁猪

铁牛、铁猪出现在两京地区的晚唐墓葬中,在墓葬中的位置一般是墓室的“丑亥”二位。而宋元墓葬中出土的形制、数量、位置以及出现区域发生了一些变化。在此基础上,本文结合文献论述了铁牛、铁猪的“压胜”性质和镇墓、驱邪作用。     

孟子孝论对孔子思想的发展与偏离——从"以正致谏"到"父子不责善"

在家庭伦理层面上,孔子孝论注重父子自然亲情,倡导子女人格平等,父义则从,父不义则谏;主张以义辅亲,"以正致谏"。孔子、曾子"以正致谏"的谏亲原则被孟子完全地移植到社会政治伦理中,泛伦理化的倾向有增无减。孟子"君臣相责以善"的"善"之内涵当为仁义,即以仁义这一最高价值理性衡评君臣之间关系。"君臣相责以善"施行的前提是将君臣关系重新论证为以德相交的"友",而非传统意义上的以势利相交,"返祖"化现象的背后是为其民本主义政治立场张目。但是,必须指出的是,孟子"父子不责善"思想已经有别于孔子、曾子与子思在家庭伦理语境中倡导的以义辅亲的伦理精神。     

对清代八团彩云金龙纹吉服的再认识

在清代服饰研究及实物辨识过程中,人们一般根据《大清会典》和《皇朝礼器图式》等记载清代服饰典制的文献,把八团彩云金龙纹样认定为清代后妃吉服上的专用纹样,并进而以之作为区分清代皇帝和后妃服饰的重要标识。本文通过对故宫博物院收藏的大量清代服饰实物、清代宫廷绘画中的服饰图像以及清代文献中相关的记载等直接或间接的资料的考察和分析,认为这一认识存在片面性和不准确性。事实上,八团彩云金龙纹并非清代后妃服饰所专有的纹饰。清早期,皇帝也曾穿用过饰八团彩云金龙纹的吉服,这种男用八团彩云金龙纹吉服与女用八团彩云金龙纹吉服存在着明显相异的形制特征,并有其特有的始创、演变和消失的历史发展过程。