晚清典志体史学名著的时代特色——兼论晚清史学的历史地位

中国史学发展到晚清,新的时代需要推动历史编纂的发展,一批见识卓越的史家均重视对典志体的改造。这一现象实有其深刻的必然性。典志体史书有两大特点:一是内容包涵宏富,适于记载典章制度和社会各方面情状;二是篇目设立极具灵活性,可根据需要增减、扩充,储备新知识,发表新见解。晚清民族危机深重,改造了的典志体正能符合呼唤御侮图强和倡导了解外国、学习外国的迫切需要,因而大放异彩。魏源、徐继畲、黄遵宪等爱国史家先后撰成的名著《海国图志》、《瀛寰志略》、《日本国志》,均具有鲜明的时代特点和宝贵的创新价值,并对探求救国道路产生了深远的影响。     

History writing as agitation and propaganda: the Kazakh history book of 1943

The reconstruction of the Soviet recent past is a controversial issue in the post-Soviet republics. In Kazakhstan, the reconstruction of the past has gradually rehabilitated leading Kazakh communists, such as Zhumabai Shaiakhmetov. One of the main rationales of this rehabilitation is his support for Kazakh historical writing, which resulted in a textbook published in 1943. This work has been seen as an endeavor by ‘patriotic’ Kazakh officials and historians to defend Kazakh national heritage against the ‘Soviet colonial empire’. By presenting a broader view of the war period in Kazakhstan from the archives, this article argues that this history textbook was in fact merely an agitation-propaganda product of the Communist Party of Kazakhstan. Shaiakhmetov and others had mostly secured their career by remaining loyal to the Soviet system during the collectivization, the Great Famine and the Great Terror. Therefore, their encouragement of the publication of a national history in 1943 for propaganda purposes does not qualify them as suitable predecessors of the current generation of Kazakh rulers.     

历史学与历史哲学的关系之剖析

一直以来历史、历史学、历史哲学这些概念的使用就是含混不清的,本文旨在通过对历史上诸种关于历史的观念之简单追述,说明历史学、历史哲学不同的起源和学术指向,以对历史学和历史哲学这两种历史研究方式做出区分。     

The forgetting of Mary Wollstonecraft’s religiosity: teleological secularism within feminist historiography

ABSTRACT

Religious concepts and themes are central to many of Mary Wollstonecraft’s writings, yet rarely feature within popular representations of her life, work and legacy today. This paper examines the forgetting of Wollstonecraft’s religiosity in light of the broader narratives that western feminism circulates about its past and present, focusing particularly on the historiographical practices and temporal tropes that construct feminism as a quintessentially secular project. It also considers the potentially transformative impact that unforgetting Wollstonecraft’s religiosity could have within feminist historiography and politics in the present, in terms of parochializing the political certitude of secular feminism and the politics of division conducted in its name.     

Teaching “Narratives of Slavery” in Charleston,SC – Slavery Central

This essay describes a graduate course entitled “Narratives of Slavery” taught in Charleston, SC in spring 2014, in which I sought to recenter the dominant (national) discourse on slavery by stressing the local and insisting on our (the class’s) implication with the structures of things past, both the physical structures of the city of Charleston, and all of the legal, financial, historiographical, and ideological structures of the Atlantic World that continue to shape our contemporary reality. The course attempted to critically analyze the process and the consequence of narrativizing slavery – how we write slavery into (and out of) being; how we use narratives of slavery for the purpose of abolition and emancipation; what happens when we write particular narratives of slavery; what gets written out of the history of slavery when particular narratives become dominant; how contemporary narratives of slavery feed into and compare with historical accounts; how historical accounts feed into historical fiction, and how all these things play out in the postcolonial here and now of the American South in the age of Obama (and anti-Obama). In addition to offering a set of critical readings of texts, notably Zakes Mda’s neo-slave narrative Cion, the essay also presents some of the students’ thoughtful and moving responses to the texts and to Charleston’s evolving memorial landscape. The essay’s claim that we must read and discuss slavery and race in ways that do not reify or ossify either of those two terms was given even more urgency by the horrific mass shooting of 17 June 2015.     

陈垣先生学术成就的时代意蕴

考察陈垣先生何以能够取得卓越学术成就的一个新维度,就是深入分析他如何在时代推动下吸收新的智慧,不断开拓奋进。我们从其青年时期如何勤奋学习和矢志追求,从其既善于继承传统,又勇于超越,从其在抗战时期如何提倡并实践“有意义之史学”等方面,都能发掘出丰富的内涵,从而大大推进我们对这位史学大师何以成功地为新历史考证学创辟新境的认识。通过梳理和剖析陈垣先生学术风范的时代蕴涵,我们能够更加清楚地认识其留给后人的宝贵思想遗产——严谨求真精神、开拓创新精神和使命担当精神,从而激励我们奋发努力,不断把学术工作向前推进。     

革命地方实践与妇女解放问题:兼评丛小平《革命中国的婚姻、法律与性别,1940-1960》

1939年《陕甘宁边区婚姻条例》颁布后,边区法院做出了系列司法修改和调整。丛小平的近期研究《革命中国的婚姻、法律与性别,1940-1960》详细考察了这一过程及其背景和影响。她指出,边区政府在施行婚姻法改革的过程中积极考量、吸纳了地方风俗和司法实践经验,出现了从婚姻"自由"到"自主"的核心法制理念的变化。这一立法司法建制过程体现了中共革命"从群众中来、到群众中去"的根本路线,激发并肯定了农村妇女的"自主"能动性,并没有背弃其妇女解放的承诺。这一研究回应和修正了20世纪80年代英文学界关于社会主义革命和妇女解放的主流观点,体现了新世纪以来中外学界关于社会主义革命和妇女解放问题研究的新趋势,具有鲜明的方法论意义。     

史学家缺席的马克思主义传播史研究——以近十年来国内马克思主义在中国早期传播研究为中心

近十年来,国内有关马克思主义在中国早期传播研究的成果,其研究热点集中在传播环境、主体、内容、途径、区域等层面,当中的一些研究成果具有较高的学术价值,但低水平的重复现象也较为明显。究其原因,研究者多为哲学家或政治学家,对史料发掘、解读和运用不够。因此,史学家的大量参与,运用治史方法,必将开辟马克思主义传播史研究的新天地。     

中国现代史学发展史上的重要篇章——正确评价建国后十七年史学成就

认真辨析和总结建国后十七年史学成就,不仅关系到正确认识中国现代史学发展的道路,澄清人们存在的严重误解,而且关系到认清当前史学发展的方向。本文试从通史、断代史、专史研究的成就,对重大历史问题认识的推进,整理出版大型历史文献的巨大成绩,学科建设取得的显著进展等四个方面进行初步的总结。     

Beyond the ‘Auschwitz syndrome’: Holocaust historiography after the Cold War

ABSTRACT

The end of the Cold war has seen an explosion in Holocaust history, and some significant changes in the main historiographical explanations. The ‘return of ideology’ that began displacing the ‘functionalist’ or ‘structuralist’ dominance of the 1980s remains strong. But it is being supplemented by very detailed regional and local studies, by analyses of different experiences of ghettoization in different places, and by a focus on the widespread plunder and corruption that accompanied the killing process. This enormous attention to detail reveals that the Holocaust unfolded differently in different places; but it also demonstrates the existence of an overall framework in which all the operations took place, what we might call an ‘antisemitic consensus’. Simultaneously, historians have broadened the discussion of the Holocaust, situating it into a transnational or world-historical context of imperialism and colonialism. Stone outlines in broad brush some of these themes, and asks what effects they have had and will continue to have on Europeans' self-understanding in an age in which the post-war anti-fascist consensus has been dismantled while Holocaust-consciousness is officially enshrined into European identity.