魏晋南北朝经学的演变与更新

皮锡瑞在《经学历史》中认为：魏晋为经学中衰时代,南北朝是经学分立时代,并不能代表这个时期经学的全貌。东汉末年郑学的出现,标志着经学兼容古今而演变的方向。三国时期经学在南方传播,出现了南北互动的新气象。魏晋经学在北方继续传承,并在演变中得到发展。十六国北朝各少数民族统治者“变夷从夏”,缩小了胡汉民族文化的差异,中原儒学虽历经丧乱而得以存续,更值得注意的是妇女也参加了经学教学与学术传承。北朝经学继承两汉以来的传统,比较重视考证,而不善于创新。东晋南朝儒学受玄学的影响,清谈之风推动了儒释道的交流,教育格局多样化促进了儒学的玄化。所谓“南人约简,得其英华;北学深芜,穷其枝叶”,出现了南北学风的不同趋势。陆德明撰《经典释文》,由陈入隋入唐,将南学传入北方。颜师古、孔颖达定《五经正义》,亦多从南学。南学终于成为唐朝经学的主流,并成为中国传统文化的主流。     

Building and ornamental stones of the Awam (Mahram Bilqis) Temple in Marib, Yemen

One of the most famous monuments of the ancient Kingdom of Saba is the first-millennium BC Awam Temple in Marib, Yemen. Despite its fame, almost nothing has been published about the building and ornamental stones used in its construction, or the quarries that supplied these stones. This paper presents the results of the first geological study of the Awam Temple and its stone quarries.     

傅雯指画《胜果妙音图》流传考

本文利用画史、笔记及档案等文字资料,考察现存北京广济寺大雄宝殿之清代傅雯巨幅指画《胜果妙音图》原存何处及其流散经过。     

X‐ray Diffraction and SEM Investigation of Wall Paintings Found in the Roman Temple Complex at Horvat Omrit,Israel

In the present study, the fragments of wall painting found in the Roman Temple Complex at Horvat Omrit were analysed for the first time using the non‐destructive techniques of X‐ray diffraction (XRD) and scanning electron microscopy (ESEM) equipped with energy‐dispersive X‐ray spectroscopy (EDS). The application of these methods enabled unambiguous identifications of the pigments and plaster components of the samples. Quantitative information on mineral composition, crystallite size and elemental composition of each studied paint layer and plaster was collected. Based on the results of the XRD and EDS analyses, the green pigment was identified as celadonite. It was revealed that the Egyptian blue pigment does not contain impurities of tin and lead, and this excludes the use of bronze scrap in its synthesis. Comparison of the mineral composition of the paint layers indicates that a wider palette of colours was obtained by mixing the available mineral pigments. The study of cross‐sections of painted specimens revealed the usage of slaked lime for plastering. The obtained results give a new insight into the wall painting technique employed by ancient artists at Horvat Omrit, in northern Israel.     

New conceptions of transcendence in the thought of the British idealists

ABSTRACT

British Idealism was the philosophical school which dominated during the last quarter of the nineteenth century. Using the ideas of Bernard Bosanquet, John Caird and Andrew Seth Pringle-Pattison as an illustration, this paper looks at some of the ways in which the British Idealists sought to develop new and more subtle conceptions of the transcendent, able to resist the corrosive effects of late nineteenth-century critical and naturalistic thinking. The paper concludes by looking at three fields – philosophy, theology and literature – in which it is possible to discern the ongoing influence into the first half of the twentieth century of their efforts.     

Translating the Master

The publication of the Confucius Sinarum Philosophus in Paris in 1687 represented the apex of the syncretic effort between Confucianism and Catholicism started by Matteo Ricci more than one century before. The present study draws attention to the heart of the text, which is the translation of three Confucian Classics: Daxue (The Great Learning), Lunyu (The Analects) and Zhongyong (The Doctrine of the Mean), where the contribution of Prospero Intorcetta (1625–1696) appears to be predominant.

This article will firstly offer an updated biography of Intorcetta and his mission to Europe. Secondly, it will summarize the long process that led to the publication of the Confucius Sinarum Philosophus. Finally, through a comparative analysis between the former translations and those published in the Confucius Sinarum Philosophus, this study will attempt to extrapolate and determine the contribution of Intorcetta, focusing especially on the way some key concepts of the Confucian philosophy and of the traditional Chinese thinking in general were rendered.     

论章太炎的经史观

章太炎作为传统学术现代转型期的代表人物 ,其学术思想富有特色。就经史观而言 ,他的“六经皆史”说与近代启蒙思潮、新史学思想相结合 ,对前人成说有质的突破 ;在此基础上 ,他所形成的“征信”论相对于当时的“疑古”之风 ,他治学的“求真”精神相对于前人的“求实” ,都是对传统学术思想的重要发展 ;他以新史学方法治经 ,运用社会学、逻辑学等方法解经 ,则体现了方法论上的贡献。     

唐代经学统一的制度性保障

《五经正义》的颁行是唐代在经学文本上的统一举措。经学思想的真正统一还有赖于制度的保障。唐代教育、科举、铨选和其他相关制度不仅确保了五经的权威,而且极大地促进了经学的全面推广和传播。这些制度为经学统一提供了源头性的保障。     

青海瞿昙寺壁画颜料的研究

通过对青海瞿昙寺画郎和建筑彩绘所用的22个绘画颜料样品的 x-射线衍射和同位素 x 荧光分析.共分析出20多种无机矿物颜料,此外.还有蓝钯、黄钯有机颜料。本文对这些颜料的分析结果进行丁综合论述.并与敦煌石窟、麦积山石窟、炳灵寺石窟等的彩绘颜料进行了研究。     

New excavations at the Barbar Temple, Bahrain

In 2004 excavations at the Barbar Temple dating to c. 2000 BC established that the function of the southeastern subterranean channel connected to the temple pool was to supply the pool with water and not to divert water away from the pool. North and west of the temple the oval terrace wall of its third phase was located. In the centre of the Northeast Temple the remains of a shaft-stairway leading down to a well-chamber was uncovered and shown to be furnished with two subterranean channels leading water into the chamber. South of the Northeast Temple a house with late pottery was excavated. Two stamp seals and two seal-impressed tokens were found.