于阗国王李圣天事迹新证

前人在讨论于阗年代或王统世系时,根据中原正史记载和敦煌莫高窟画像与题名,对活跃于公元10世纪的于阗国王李圣天的事迹渐次有所表彰,但缺少系统和整体的认识。本文拟在前人研究的基础上,结合我们最新的研究心得,大体按照时间顺序,对李圣天一生的事迹做一个总体的考察,包括其名字、称号、即位年代和所用年号、与敦煌的交往与和亲关系,遣使后晋与受封"大宝"等,希望大致描绘出他的历史全貌。     

三山国王庙面面观

本文使用历史文献、考古资料和作者实地调查资料,运用多学科综合研究的方法,从多角度进行分析论证,得出三山祖庙所尊祀的三尊神是岭东汉族移民的祖先神的新观点。文章最后阐明研究这一历史文化事象对了解中华民族凝聚力的由来及当前建设社会主义文化,破除封建迷信等方面都有广泛的积极意义。     

The Transport System and Society’s Metabolism in the UK

This paper analyses the interrelation between the transport system and measures of resource consumption such as material and energy consumption over a 60-year period (1937–1997) in the UK. Non-motorized transport and time consumption for mobility are estimated in addition to conventional measures of transport. During the period analyzed, the UK population grew by 20% while transport of goods and persons increased more than threefold and material and energy consumption almost doubled. The transport intensity of domestic material input (DMI) doubled to 300 ton-kilometers (tkm) per ton of DMI while the transport intensity of domestic energy consumption (DEC) doubled to 20 tkm per gigajoule (GJ) of DEC. Thus, while the material and energy intensity of GDP declined significantly, a well-established trend in many advanced countries, the transport intensity of materials and energy consumption rose. These findings suggest a close link between transport, economic development, and long-term structural transformations. In the case of personal transport, a rebound effect was also observed: whereas the average speed of transport has greatly increased, the average number of hours per day devoted to personal transport has not declined.     

《镜花缘》“君子国”里“让”与“争”的道德解析

"好让不争"是《镜花缘》君子国里极力加以渲染和"雅化"的道德模式,其最核心、最集中的东西是通过一些"交易光景"展现的。通过对书中几处"交易光景"的解析,认为"好让不争"实质上已变成了"因让而争",这样"让"也就被自身所否定,变成了"不让",虽不是惯常的损人利己性质之争,而是损己利人性质之争,然损己利人与损人利己本是出发点不同,但最后都落实到一个"争"字上,这个"争"字从本质上讲并无高下之分,都是为一己之私而争,都有违"己所不欲勿施与人"的道德要求,于是道德异化为不道德。只不过一是为自己的精神利益,一是为自己的物质利益,形成君子国里的道德悖论。从中也能感受到作者最大的困惑。     

文姜小议

春秋时齐国女子文姜因性生活问题，遭到后人多方面的贬斥.文姜出嫁鲁国后，鲁国在齐鲁争强中逐渐失势，文姜数度以国君之礼与齐国国君会晤，协调齐鲁关系，增强了鲁国的实力和地位，但史家们却未给予应有的评价.本文认为，文姜不失为古代一位颇有才能的女外交家，不应以瑕掩瑜.     

大理国的乌蛮

从人口数量和分布区域看,乌蛮是大理国的主体民族,在大理国时正经历着以氏族(姓)为基础的社会组织向更高阶段的社会组织"部"发展,研究大理国境内的乌蛮和乌蛮到底有多少个"部",以及乌蛮在大理国境内静态和动态的地理分布及其变化,可以达到拓展乌蛮源流史研究的目的,进而丰富民族史学的学科内涵。     

论秦征南越的进军线路与方略

汉武帝时征讨南越国,《史记》记载三路主力都是循岭北南下进军.照此实战经验,秦代征南越,当无《淮南子》所讲“分五军”之理.史学前辈吕思勉已经指出淮南说法的荒谬.据各可能的进军线路的地理、水文状况和地上考古的发现,驳正淮南的旧说,重新检讨秦征南越的线路和军事策略问题.     

Strategic Intersectionality and Political Representation: Female Muslim Councilors in London

This article addresses questions of how race/ethnicity, gender, and religion influence political representation. We use original interview data to test a strategic intersectionality theory developed by Fraga and colleagues (2005) in the case of female Muslim councilors in London, the United Kingdom. The original strategic intersectionality theory proposes that women are more effective advocates for ethnic group interests due to their unique capacity to leverage three primary resources: a substantive policy focus, multiple identity advantage, and gender inclusive advantage. We modify the thesis by analyzing religion as an additional identity marker and further disaggregating the three primary sources of leverage. We use the modified thesis to test whether female Muslim councilors of three London boroughs are more effective advocates for Muslim interests than their non-Muslim colleagues. We find mixed evidence for the presence of the three sources of leverage associated with strategic intersectionality, resulting in a more complex theorizing of this phenomenon than that found in prior research. This study offers a new contribution to the operationalization of intersectionality and the literature on intersectionality and political representation.     

“鲁学”解

"鲁学"的产生与鲁地的文化传统密不可分。就其字面意义言,"鲁学"应当是指鲁地的学问,但实际上又不仅仅限于鲁地。其核心内容虽然是儒学,但同样不能简单地划等号,其中还包涵着丰富的古代典章文献的含义。秦汉之际,"鲁学"与"齐学"在经学内涵方面殊途同归,而西汉后期到东汉前期,两地学问逐渐分化,"鲁学"开始从单一经学向文学方面演变,孔融是汉魏文风转变的重要代表。     

太平天国对近代中国中西文化交融的影响

太平天国对近代中西文化交融的进程和模式起着直接的促进和影响作用。一方面,它促进了鸦片战争之后陷入困境的中西文化交融进程,不仅身体力行学习西方文化,且把清政府也逼上了学习西方文化的轨道;另一方面,它通过对传统文化的批判与背叛,使传统文化面临的危机凸显出来,激发了近代文化保守思潮,从而使中西文化交融在保守的文化氛围中,严守着“中体西用”的模式进行。