The behavior of isolating others is the alienation of life self-organization of exclusion mechanism. Isolation in modern society has evolved into a daily political game pattern, and isolation, more generally, is a hidden psychological activity. This deep field of social philosophy has yet to be revealed and reflected so far. At the core of isolation is personality denigration, thus indicating the deep origin of the core concept of contemporary social science, “social exclusion”. The group custom of isolating dissidents suppresses the personality and innovation of free individuals and leads to gangs and closed rigidity of the community. Reflecting on and revealing the anti-modernization nature associated with isolation, while simultaneously indicating the institutional and mechanistic construction of China's modernized harmonious society goal. The division of labor and market exchange in modern society contains ethical implications neglected by popular understandings that emphasize individual competition: the differences formed based on functional differentiation and individual liberation in modern society not only stimulate competition, but also create an inherent need for solidarity among individuals in terms of complementary dependence and mutual attraction. The contemporary society centered on information exchange promotes this direction to a universal dependence mechanism. The modern concept of free personality is not individualism but the internal mechanism of collective social cohesion and innovative life. Exclusive isolation and its closed community no longer have the basis of a modern system.
It is well known that America’s gold and silver are the catalyst and lubricant of the early modern world trade system and global capitalist economy, but the academic debates over the yield and flow of America’s gold and silver is ceaseless. By assorting of the different calculation of the production, this essay distinguishes the direct flows and indirect flows of gold and silver, and analyzes their impacts around the world. Due to the illegal exploiting and smuggling, based only on the imperfect official records, it is difficult for scholars to calculate accurately the yield and flows of America’s gold and silver.
"定于一",见于《孟子·梁惠王章句上》第六章,是孟子思想的核心观念之一.历来注家解说不一,代表性的有三种观点:汉代赵岐训"一"为"一道",指"仁政";宋代朱熹释"一"为"合于一",指"一天下";清代焦循则持两可之说."一"是否就是"统一"或"一统"?《孟子》中多处提到"王"(wàng)字,其对"王天下"的理解,是以诸侯国为单元,以夏、商、周先王为范本,施行仁政而"平治天下",而不同于秦汉以后的"统一天下".秦汉以后以皇帝为核心的中央集权式天下统一,在孟子思想中还没有出现明显的端倪.对同时代的思想家所谓"一天下"的思想,也有重新审视的必要."定于一",可理解为:各国实行仁政,天下就会安定.
The phenomenon of multi-lineage ancestral halls where two or more different lineage groups worship their ancestors together densely distributed on the trade channels in the upper Han River reveals the cultural practice logic of how the local people build a community of geography and blood by remarking ancestors.From family gods in the house to the common ancestors in the lineage ancestral hall, the flow of cultural meaning of “ancestors” reflects the historical process of closely linking basin trade, mountain development,and country orthodoxy. Through the flow of ancestors to build the trade network, regional economic,political and cultural order underwent a holistic social transformation during the Ming and Qing dynasties while the local people eliminated ethnic cultural divisions at different stages of basin trade development and constructed social order driven by the aggregation of upstream and downstream resources.
《汉书·艺文志》所著录的六种以"海中"为名的星占书,主要流传在汉代到唐代,是中国古代天文书的一个特殊品种.从今存约470条佚文看,它们是在阴阳五行等流行观念影响下,经由观察、形成理论、提出预测、加以验证等步骤形成的,一度对社会风尚产生影响.鉴于华夏人的"四海"概念产自齐国,"海"一名出自齐语,其内涵联系于商代人的"玄冥"观念,可以判断,上古中国人对于"海"有两个基本认识:其一认为海是连天之水,因而陆续建立"盖天""浑天""宣夜"等宇宙意识,并在齐宣王、闵王时期形成"大九州"学说;其二认为"海"代表"晦暗"的神秘世界,因而产生了强烈的探索愿望,并在战国至汉初形成海上仙山传说和海上求仙风气.《海中占》是在这一背景上产生的,所以其占卜素材以殷周之际、秦汉之际为前后两界.考察《海中占》的来历,有助于揭示上古华夏人海洋观念和星占学的发展过程,以及齐国作为"海王之国"的文化贡献,进而理解上古华夏人面向星辰、大海而展开的知识追求的文化特质.
Environmental issues, which are mainly characterized by environmental degradation, desert encroachment and desertification（ expressed as environmental problems in the whole text）, represent a matter of concern in China, especially in its ecologically fragile areas. In the ecologically fragile areas,natural environmental carrying capacity and self-healing ability are relatively poor, so those areas are easily disturbed by human activities and difficult to recover after being damaged. As a typical representative of this kind of fragile ecological environment, the Ordos Region, being home to the fifth and seventh largest deserts in China（ The Mawudu and Kubuqi deserts respectively）, is particularly exposed to environmental problems. Nowadays, environmental protection and the management of environmental problems have become an important task in the region, and both the central government of China and local administrations at different levels are keeping a close eye on the matter. The emergence of environmental issues was mostly caused by the unreasonable land development and utilization of human society in the historical period, the rapid development of the local natural environment since the Qing Dynasty made this period most important in the Ordos Region’s environmental deterioration. Moreover, the reasons for the Ordos Region being a primary concern in terms of environmental protection nowadays traced back to this period. As the area is ecologically fragile, the natural environment here was easily damaged by unreasonable human development and utilization, it is difficult to recover after deterioration, its deterioration is persistent and hard to arrest.When nomadic economy is adopted, the natural environment is mostly good, and the natural environment damaged by unreasonable human exploitation is also restored. The development and utilization,environmental protection and environmental problems in this area could be managed in a more reasonable and efficient way, taking into account historical experience and sticking to the principle of environmental tolerance.
In the early days of his reign, Emperor Song Taizu（the first emperor of the Song Dynasty） visited the Imperial College four times in person. Although the relevant records were too brief, the unusual meaning could be seen from these records in combination with the background before the founding of the Song Dynasty. Specifically, Song Taizu, through four visits to the Imperial College, declared the political orientation, which announced a farewell to the Five Dynasties marked by the collapse of rites and opened up various constructions including culture and education. Indeed, it was during the reign of Song Taizu that laid a foundation for the later cultural prosperity and the route of advocating culture and restraining military operations.
The process by which landscape forms a certain theme can be called the cultural process of landscape.The acts of viewing and writing are essential aspects of this process. Lanzhou is the representative of the symbiotic relationship between the Yellow River and a city. There, the Yellow River landscape inherited physical aspects of the Ming Dynasty frontier outposts. In the Qing Dynasty, political elites determined how to view and write about this landscape through limiting the perspective for viewing and the style for writing.Although the Yellow River landscape was already well within the heartland of the Qing empire, these efforts ensured that the landscape theme applied to the Yellow River continued to maintain a sense of the frontier.By the late Qing Dynasty and the early Republican period, various ways of viewing were introduced,together with camera as a new tool, thus eliminating the visual frontier aspects of the Yellow River landscape. The combination of photography and vernacular language used in writing disclosed the use of waterwheels and sheepskin rafts along the Yellow River that became familiarized by the public through circulation of the press. Furthermore, reforestation in the mountains along the river as part of modern-day conservation effort contributed to a new way of regarding the Yellow River landscape in Lanzhou as the upstream segment in a watershed framework. An examination of the cultural process of landscape provides us with a wealth of information at the micro level embodied by the historical landscape, which could provide new insight into the study of the history of landscape.
今人与《诗经》的时代相隔数千年,但诚如朱自清所说,时代有古今,人情不相远.《诗经》所表现的不外其时的人情世故、生活经验,包括政治及道德上的规则与潜规则.因此后人解读《诗经》,虽然有必要回顾彼时的礼教风俗习惯和社会政治情况,但不能固执所谓"美刺"观念以礼说诗,教条地把全部《诗经》一概解为道德礼教之演绎,也不能单凭训诂学孤立地说文解诗、强为之说,而必须注意《诗经》的文学特性,努力把握诗本文的上下贯通,并注意古今生活经验的相互激发.五四以来的现代《诗经》学继承并发展了朱子注重"诗人道言语,皆发乎情,又不比他书"的文学特性、力求从《诗》本文寻求《诗》本义的解诗思路,将《诗经》研究从经学时代推进到文学时代,成果相当丰硕.只是具体到一些诗作的解读还有未尽未善之处.重新解读《诗经·国风》的七首诗可知:《野有死麕》叙写一个小伙赴约途中机智地解决姑娘提出的"无使龙也吠"难题,展现了乡村儿女的爱情情趣;《狡童》等五首郑诗构成一组关连诗,完整呈现了"郑女"与"狡童"的婚变连续剧;《鸱鸮》则是藏在"公将不利于孺子"的明言后的政治"流言诗",确实关系到周初的重大政治事变.
In the Qing Dynasty, it was known as “Southern Yuan and Northern Ji”. Yuan Mei and Ji Yunxun were literary giants, and both were masters of classical Chinese fiction. If we take the base on the representative works of the two classic novel collections,ZibuyuandYuewei Caotang Biji, from the perspective of the map of fiction, there are many comparable places for comparison. As far as the main geographical distribution of fiction works is concerned, the former is centered on the Jiangnan region, and the narrative is in a “south-to-north” trend; the latter is centered in the Zhili region, and the narrative is in a “north-to-south” trend. As far as the key imagery of the north-south spatial landscape is concerned, there are differences between marketplaces and imperial court. As far as the north-south features of product and folk geography are concerned, there are differences between the mountains and forests in the south and the flatland in the north. As far as the shaping of the group portraits of the main characters from the north and the south, the former mostly writes about merchants from Jiangnan, while the latter focuses on the officials in the Central Plains. Through the comparison and discussion above, one can see that the two books have different writing strategies and narrative styles, namely, one is a master of spirituality, and the “ free to write” strategy is used to publicize the spirituality, and the other is a famous scholar of Confucianism.Although the two authors have similar feeling of “place identity”, they have different writing mentality.
Sandalwood spike disease that ravaged South India in the early twentieth century was the consequence of the global commercialization of natural resources and the transformation of colonial ecology by the British Empire. The spread of the disease had triggered multiple social conflicts in sandalwood producing areas and reshaped the global sandalwood trade. The British imperial foresters and botanists proposed some explanations for the disease, such as undigested nutrient theory, nutrient deficiency theory, and virus theory, and adopted some solutions including direct removal, burning and biological control. In addition,they linked the spread of American Lantana in India with the transmission of sandalwood spike disease, then extended solutions from controlling diseased sandalwood trees to eradicating Lantana. The disease had an impact on local environment and sandalwood society in South India as well as global sandalwood market.This was the typical manifestation of the ecological changes in the colonies caused by the expansion activities of the British Empire and the reverse constraints of change. The relationship between the global and the local had challenged the effectiveness of the British colonial forestry system. The intertwined history of plants, germs, humans and other species illustrates the ecological dimension of imperialism and helps reconsider the articulation of global trade and ecological security.
赋体原始的解读,众说纷纭,或源于《诗》,或源于《骚》,孰是孰非,未有定论.解决这一问题的途径是要查考"赋"之本义,探究赋文的发展脉络."赋"的造字应属形声兼会意,原指与戎事相关的军需财物.由于其敛取方式需要实物的铺展陈列,于是有了"赋者,铺也"的思维概念.随着时代发展,这一思维模式逐渐横移至法令、言辞、音乐等相关领域,产生了"敷布其义""铺陈其言""不歌而诵"等不同的"赋"义解读,也生成了铺陈直言的修辞手法.战国后期,以荀况《赋篇》为契机,修辞之"赋"演变升格为文体之"赋".其后,在众多文化元素的影响催化下,以"铺陈"为本色的赋文不断发展演进,陆续生发出骚体赋、散体赋、骈赋等不同的赋体文类,完备了赋的文体概念.
The soot pollution in modern Shanghai was considered very significant and therefore given great attention and treatment by several social subjects in the Shanghai International Settlement. Based on the consideration of different interests, the governance measures of different social subjects were very different.There were residents who could not stand soot pollution and complain about the illegal enterprises, and those who supported or accepted the soot pollution. Simultaneously, they were generally forced to suffer the harm and inconvenience triggered by soot pollution. The Shanghai Municipal Council（SMC） expected to solve the disputes between the residents and enterprises by adopting the appropriate laws and regulations, and attempted to cooperate with enterprises to solve the problem of soot pollution. However, there were many problems that could not be observed, and the laws were not examined and law enforcement is not strict.Enterprises adhered to the concept of “cost-benefit” when dealing with the complaints of resident and the instructions of SMC. When profits could be made, soot pollution would be actively controlled. On the contrary, enterprises would delay or even reject the instructions or suggestions of the authorities with other justifications. On the whole, due to the entanglement between different social subjects and a series of political, economic and technical factors, the above measures did not achieve good results, which reflected the difficulties faced by urban environmental governance in modern China.
As the most important works among the comparative study of slavery in the twentieth century,Slavery and Social Death:A Comparative Studyby Orlando Patterson, a leading contemporary sociologist of history in the United States, has exerted profound influence on the students of slavery because of the fact that it challenged the well-established concept of slavery based on the “property”. Slavery, in Patterson’s view, is basically a permanent and violent domination under which slaves are born to be alienated and generally dishonored. This is a concept created by, or at least derived from the combination of some sociological,anthropological and philosophical theories. What it reveals is the nature of slavery, that is, all slaves are socially dead.
Since the ancient times, the intersecting region bordering China, Myanmar and India has been a geographical region where multiple ethnics have long been coexisting, interacting and developing accrete relationships. It is also an important link zone for maintaining trade exchanges among China and the South Asian and Southeast Asian countries. Owing to the influence and restriction of complex geographical morphology and multicultural differences, long-distance trade activities across mountains and rivers need to rely on the “ trade transit zones” and “ intermediary nations” for the transit of goods. Besides, as often happens, there are cases of interaction and further development between the continuously hard intraregional trade and international transit trade. The history of this intersecting region has not been completely locked up and enclosed within the mountains and valleys. Instead, the well-established long-distance trade inside and outside the region has helped with population mobility and goods circulation, breaking through the geographical and social barriers, and this region has thus been continuously playing a fundamental link role in the historical evolution of communication and interaction. A comprehensive understanding of the development history of multi-dimensional and long-distance communication and exchanges in this important region at the border of the three countries of China, Myanmar and India as well as an overall grasp of the multi-dimensional formation characteristics of this region as a link zone will be of special significance and value in terms of rediscovery and discussion of the historical development of the core region of “Zomia”.
It is an important watershed in the history of political thought whether to restrain or express man’s animal instincts. Nietzsche is considered the main philosopher who celebrated the animal instincts in humans in modern world. The “Will to Power” is a central concept in his political philosophy and serves as both the essential element of his imagined “superman” and the basic standard for transvaluing human value.Nietzsche openly advocated for human beings being beasts, the masses being “ herds,” morality being a trick, democracy being bad governance, equality being a lie, history having no justice, “ might making right”, struggle instead of work, and war instead of peace. The essence of Nietzsche’s political thought is to completely destroy the modern political values based on democracy, freedom, equality, and universal love through the “Will to Power． ” The theories that defend human evil instincts and autocracy eventually fail in practice as seen from the lessons of world history. Nevertheless, the nightmare of Nietzsche’s “ Will to Power” still fascinates many people. Once the ruler falls under the spell of the “Will to Power,” it will bring immense disasters to humanity, and the world still needs to be highly vigilant.
The critique and transcendence of Feuerbach’s philosophy of species constituted the intersection of Marx’s thought with that of Hess in 1844. In the “Notebook I” ofEconomic and Philosophical Manuscripts of1844, Marx encountered a theoretical crisis in his inability to derive the reality of human relations from the a priori essence of the species, and Hess’ s introduction of externality, generation and history into the discourse on the essence of human beings with cooperation activity inOn the Essence of Moneyconstituted the theoretical precursor to Marx’s resolution of his intellectual crisis, allowing him to discover the empirical social relations in the division of labor and exchange. But Marx’s systematic study of classical political economics and his reassessment of Hegel ’ s dialectic in this period led him to delve further into the objectified labor behind exchange, revealing that the products of labor are not only the perceptual form of existence of person but also the empirical medium of human historical production, answering the question of how the historical production of man is possible and laying a solid theoretical foundation for a thorough purging of Feuerbach ’ s influence. Hess, on the other hand, rejected private property and money as mediums of particularity, resulting in his being able to achieve socialism only through the emotion of love and the awakening of consciousness, unable to truly overcome Feuerbach’s influence, and ultimately parting ways with Marx towards true socialism.
In Wang Fuzhi’s poetic criticism, there are different essentialist thinking modes, which form three kinds of argumentative contradictions: emphasizing Tao over skills, opposing the fixed law, but it is difficult to reasonably explain the poetic texts that generally have legal elements; maintaining the standard of paradigmatic style criticism, but it is impossible to reasonably distinguish between the true and the false,the inheritance and the creation, and the theoretical significance of the theories involving the true and the creative personality is also eliminated; the use of extra-textual standards to intervene in the evaluation of the artistic value of poetic texts has caused confusion in the evaluation standards. They typically show the theoretical omissions of Wang Fuzhi’s poetic criticism. Literary criticism should consciously adhere to the principle of pluralism with a guiding character as much as possible, reflect on the limits of the essentialist thinking mode, maximize self-disclosure and approach rationality in conscious dialogue and reflection. The current research on ancient Chinese poetics should, on the one hand, fully understand and respect the research object as much as possible, and on the other hand make an in-depth and critical investigation of it.That is, on the one hand, it should be based on the respect for the existing characteristics of the literature,and on the other hand, it should be based on the respect for the researcher himself. Be alert to the limits of “pre-understanding”.
It is generally believed that after the Wuxu Coup, Liang Qichao’s ideology became more and more radical, and he even advocated destruction and revolution for a time. But the revolution he described was not comparable to the revolution in which the revolutionaries overthrew the Qing Dynasty. In Liang Qichao’s ideological system, both destruction and revolution were only the means to achieve constitutional politics. At the beginning of his exile in Japan, he clearly opposed the revolution and advocated seeking support from foreign powers and taking the road of “restoring the king”. Later, with the discovery of the importance to the people, Liang Qichao resolutely put forward the road to national salvation by relying on the people to realize national independence. Rousseau’s theory of people’s treaty became his weapon to carry out his ideological “revolution”, which was completely different from the violent revolution called for by the revolutionaries. After the Boxer Incident, Liang Qichao clearly saw that it was impossible for the Qing Court to discern the general trend and give power to the people, so he called for military destruction and revolution. But his call for destruction and revolution, in order to create revolutionary public opinion, and to force the Qing Government to establish a constitution, was a so-called “revolution” to promote “constitution”. After his return from the United States, Liang Qichao abandoned the word revolution and bid farewell to the republic. The primary reason was that he felt that the development of the revolutionary situation had deviated from his original intention of promoting constitution by revolution. The mail line of Liang Qichao’s thoughts running through the progress of fearing, calling out and rejecting revolution was his constant pursuit of constitutional politics.
The legitimacy of sovereignty is a problem that the nation-state has been faced with since its appearance. A national entity cannot be justified in becoming a sovereign entity if it appeals either to national identity or to the power it possesses. Thus, if a state remains merely a nation-state, that is, if it is held together by national identity alone, then it will be a modern state only de facto, not de jure（that is,with inherent legitimacy）. An international system constituted by nation-states like this is bound to be full of conflict and uncertainty, and therefore undesirable. To overcome the crisis of legitimacy, the nation-state must be baptized in a new idea of the state, so that the people entrust power to it. In this process, the state would become the people’s and acquire the identity of a people’s state. A modern state is marked by a dualidentity: it is both a nation-state and a people’s state. What will change accordingly is not only the nature of the state itself but also the pattern of international relations. If we are to speak of a desirable world-system,it should not and cannot be based on the national identity of the states; rather, it should and must be imagined and constructed insofar as the state is the people’s. Seven principles are suggested to further clarify how this latter aspect enables a possible world-system in the future.
