歷史學家這一行業,我認為是在從事找尋、發掘與重構的工作,這是一項美妙的行業,但也是一項困難的行業,要做的好,必須投入相當的工作, 擁有許多不同領域的知識,以及具有一項真實的智識力量:好奇、想像、組織能力、清晰的表達,與公正不偏頗的思想,並具有對不同類型的人的感受力。 -Marc Bloch

2008-03-15

[網站] Art & Material Culture of China

21:18 Posted by chiaroscuro No comments
http://www.let.leidenuniv.nl/moore/amcc/index.htm

這是我在找資料時發現的網站,網站是由萊登大學所架設,有中國藝術史的書目資料,項目分得很細,不是只粗略分為傳統的繪畫、建築、雕刻三大類,感覺做得很用心。還有一些網站的連結,連到一些美術館和研究機構。

我最近對Material Culture感到很有興趣,一方面是因為現在對朝聖這個主題很有興趣,另一方面是因為這兩學期我修的幾門西洋藝術史的課,看了一些以前沒有接觸過的文章,這些文章的內容都離不開物質文化的研究,像是有關於西洋中古時期的家具史、服飾史與文藝復興時期的居家擺設與佈置。聽老師說,寫這篇關於居家擺設的學者,視自己是藝術史學者,也是歷史學者,這很有趣,我一直想多知道歷史學研究者是怎麼看待藝術史研究的,不管反應怎麼樣,應該都會很有趣。嗯,回台灣之後,我再問問看我所認識老師的意見,再跟大家報告,或許你們也有些想法。

2008-03-09

臺灣大學歷史學系96學年第2學期學位論文發表會

14:04 Posted by sharpy No comments
臺灣大學歷史學系96 學年第2 學期學位論文發表會

時間:97 年3 月17 日(週一) 上午八時二十分

地點:臺灣大學文學院會議室

8:10 報 到
8:15 主任致辭

08:20-10:20

主講人 / 指導教授 / 論文題目 / 評論人

D91123004 廖宜方 / 甘懷真、陳弱水 / 隋唐時代的名勝古蹟與歷史記憶 / (未定)

D92123004 林韻柔 / 陳弱水 / 中古時期五臺山信仰的發展 / 蔡宗憲

D89123003 趙立新 / 甘懷真、陳弱水 / 南朝士人交遊文化與士族社會的變動 / 王惟貞

R93123002 吳書萍 / 陳弱水 / 唐代八世紀前後江南地域的士人 / 李長遠

10:30-12:30

R94123008 陳韻如 / 李貞德 / 漢唐之間醫書房內疾病考-兼論其身心想像與性別意義 / 林欣儀

R93123003 吳立仁 / 吳展良 / 唐宋之際「文」概念的演變 / 李長遠

R91123014 詹敬仁 / 閻鴻中 / 墨子兼愛說的演變 / 趙立新

D88123002 呂世浩 / 阮芝生 / 兩漢之際的政治與史學-以《史記》到《漢書》的轉變為中心/ 閻鴻中

1:20-3:20

R94123017 金芙安 / 陳慧宏 / 天主教要理問答的特殊性質與其在晚明中西文化交流對話中的角色 / 張志惠

R94123004 吳欣芳 / 陳慧宏 / 利瑪竇所代表耶穌會士著書在晚明書籍脈絡的使用/ 翁稷安

R95123009 涂豐恩 / 梁其姿/ 從醫案看明清徽州的醫病關係 / 皮國立

R93123015 邱俊明 / 林維紅 / 晚清民初報刊中的產護/性別論述: 以《婦女時報》為例 / 周敘琪

3:30-5:55

R93123004 黃崇凱 / 王遠義 / 晚清民初知識人社會角色的轉變-以章士釗為例 / 詹景雯

R94123001 施姵妏 / 周婉窈 / 清代臺灣地震災害與救恤措施 / 陳志豪

R93123006 金柏全 / 周婉窈 / 日治時期台灣的實業教育 / 陳志豪

R94123002 邱士杰 / 黃俊傑 王遠義 / 台灣社會主義運動的起源及其資本 主義論 (1920-1924) / 施純純

R92123016 施文婷 / 陳永發 / 中國知識份子在50、60年代政治運 動及思想改造中的遭遇:以杜高和 郭小川的例子為縮影 / 張志惠

2008-03-08

自我介紹

22:38 Posted by chiaroscuro 4 comments
大家好,我是晏怡,大學念歷史,現在美國念東亞藝術史MA。我的興趣一直在變,哈,目前對宗教藝術產生很濃厚的興趣,尤其是日本的佛教藝術。我對西洋藝術史也很有興趣,一度想要轉組,後來因為一些因素沒有轉成,但希望以後能有機會深入了解西洋中古藝術史,尤其是跟建築相關的主題。謝謝Sharpy的邀請,也很高興認識大家。

2008-03-07

2008全國青年研究生歷史學論文發表會

20:51 Posted by sharpy No comments
2008全國青年研究生歷史學論文發表會徵稿辦法
(一)、緣起:

台灣歷史學會是以台灣為主體之歷史學工作者組成之學術團體,本次「2008全國青年研究生歷史論文發表會」是本會學術向下紮根的新嘗試,期盼藉由公開徵求歷史學論文發表的方式,提供青年學者和研究生進行討論與交流的平台,鼓勵青年學生以歷史學為主題作研究,期能透過社會先進、學者專家、在學學生共同參與討論,俾以培養歷史學青年研究生學術研究品質,進而提升其研究能力。

(二)、指導單位: 行政院青輔會
(三)、主辦單位:臺灣歷史學會 、國立政治大學台灣史研究所

(四)、舉辦時間:2008年5月2日~3日(星期五~六)

(五)、舉辦地點:國立政治大學第五會議室

(六)、投稿資格:全國各大學在學博、碩士研究生,論文經審查通過後安排發表。

(七)、徵稿內容:徵求歷史學相關論文,每篇2萬字以下(含注釋)。

(八)、徵稿時間:即日起至2008年3月31日止

(九)、投稿方式:請填寫報名表,並備妥論文綱要及摘要(1千字以內),於截止日前,e-mail到:sea@mail.twcenter.org.tw信箱,或郵寄到「10488台北市南京東路三段215號10樓,台灣歷史學會 收」,並註明:「2008全國研究生歷史學論文發表會」徵文(以郵戳為憑)。報名表、撰稿格式下載及相關詳細訊息,請至:http://www.twhistory.org.tw/ 查詢,或電洽02-27122836台灣歷史學會 陳朝海或曾秋美。

(十)、錄取與否:錄取名單會在2008年4月個別通知錄取者。

(十一)、注意事項:
1.請勿一稿兩投。
2.本次論文發表不提供稿費。
3.參與應徵投稿論文錄取與否,均不退稿,煩請自行保留原作。
4.參與應徵投稿者,一律檢附在學學生證明影本文件,以利查驗。

2008-03-04

悼念許理和教授

21:41 Posted by sharpy 1 comment
陆扬

好些天都无法做事,刚刚才有精力上网看看,发现荷兰老辈汉学家许理和教授本月七日去世了,终年八十一岁。尚未见到详细的纪念文字。以今日的标准,许理和教授不能算非常高寿,但他的去世确实让我感到整整一辈的汉学人物在这几年里几乎都要凋零尽了。而这些人都是我二十年前进入汉学研究领域时最重要的名字,这不能不引起我的伤感。

很多重要的老辈汉学人物,他们的著作今天读的人已经很少,现在的学生很少有耐性去看,除非是写论文不得已。许理和的著作其实不多,甚至可以说只有一本,那就是一九五九年出版的《佛教征服中国》(Buddhist Conquest of China),但也就是这一本,使他不仅没有被遗忘,也没有被视做过时的人物。许理和几十年来的影响当然不光是因为这部著作。他从六十年代起就是莱顿这个汉学重镇的标志,这种机构上的地位本身也很重要,尤其是他后来的著作数量相对较少,这种对学术机构的领导作用就变得更重要。我到美国的时候许理和已经退休了,但对莱顿的运作的实际影响还是很大。

他的《佛教征服中国》有中译本,虽然翻译得不是很完美,但有这样的中译是非常值得欢迎的,而且这也是一本不容易翻译的著作。这部著作就是许理和的博士论文,用英文写的。现在在西方很难想像有博士生会去写这样规模的博士论文。当初出版时,上册是正文,下册是注解。原版现在已经很难找了,但这书成了所有研究中国佛教史的学者的必读书,虽然我一直怀疑真正通读过这部著作的西方学者并不多。原因无他,通读所需要的历史和佛学知识很多,远远超过了目前绝大多数西方中国学和中国佛教学训练的可能限度。著作中翻译了大量相当难译的中古佛道文字,就是一例。除了中国佛学和汉学的基础,两汉到南北朝时代的知识文化政治史的知识之外,他对古代印度中亚的佛教掌握也深入,对梵文语汇和典籍可以驱谴自如,这都和戴密微接近,但他的分析能力和综合能力实际又超过了戴密微。这一点如果比较这部著作中对汉魏两晋的思想文化的分析和戴密微为剑桥中国史两汉分册所写的思想史章节就可看出。许理和所具有的特殊组合在他那一代里不算少见,比如谢和耐也是一个,但许理和即便在这群人物里都可算是中国佛教史方面的第一人。这个第一人的地位直到他临终恐怕都没有被动摇。

读过《佛教征服中国》的中国学者也许会觉得,这部著作的写成,和有像汤用彤先生的著作在先,很有关系。这个看法是有道理的,但这并不等于说许理和的著作就没有独创的意义,恰恰相反,这是一部奠定中国佛教大叙事框架的著作,这个大叙事框架到现在都难以被抛弃,虽然西方佛教学界不同意的声音日渐高涨,但这些反对的声音尚不具有全面挑战许理和的框架的能力,原因很多,最重要的一点,就是目前西方的中国佛教学家对中国史尤其是对中古前期的历史了解太少,这也是训练所造成的。佛教学重新又成为一个独立的领域,研究中国佛教的学者了解印度和西藏佛教研究的成果常远超过了解中国史研究的成果。

论时间跨度,《佛教征服中国》只论述到慧远。和许多西方有关中国史的论著相似,《佛教征服中国》也包含不少综述的成分,但各个章节都有细腻独到的讨论,连很多注解都很有价值。不过这部书最主要的贡献是将中国佛教看作是有很强的独立性的宗教运动,而不是印度佛教的附庸,这也许正是他把慧远作为全书重点和终点的意图之一。同时他的“士绅佛教”(Gentry Buddhism)等等的提法都有很强的解释能力。这些概念通过教学传播开来。我早发现许理和对佛教在中古中国能够发展的解释对中国学术圈外的学者影响同样大,这多半可能不是通过这部著作,而是通过许理和后来发表的一些更通俗和概括性的学术论文,那些文章里提到的中国佛教发展的三阶段论,山字型结构等等都很容易让人记住,所以影响也就广。

许理和著作的一个重要贡献就是为后来的研究提供了很多可能性,比如对佛道的关系和佛教名词的汉译的重新认识等等。虽然这部著作似乎过早地让他达到一生中最大的成就。他出道的时代正是佛教深受汉学家重视的年代。除了他之外,还有三位代表就是谢和耐,陈观胜和芮沃寿。陈观胜的《佛教在中国的转化》实际和许理和的取向有些接近,涉及的时段也更长些,但教科书的意味比较浓,没有《佛教征服中国》来得细腻。芮沃寿也写过不少中古中国佛教的研究,但芮沃寿的佛教学学养远不如许理和深厚,所以总是比较表面化,对宗教的理解较少。谢和耐的《寺院经济》和《佛教征服中国》是那个时代最重要的关于中国佛教的专著,而谢和耐和许理和恐怕在旨趣上也最接近。甚至连后来许理和投入研究耶稣会来华史也和谢和耐相似。

许理和晚年还在从事中国佛教的研究。他的专业论文都写得很有水平,总能找到新的看法和材料。只是再也未能完成另一部专著,多少有点可惜。许理和著作对我的影响是逐渐形成的,但他却是我在西方遇到的第一位在我自己学术圈外的汉学名家。我记得我到普大听的第一个汉学讲座就是许理和讲的。那照例是一个星期三下午的东亚系讲座,由许理和主讲。壮思堂的大厅座无虚席。太史文教授介绍许理和教授,特别说他的《佛教征服中国》是博士论文的最佳典范,幸好这话没给我这种新生造成压力。许理和教授那天讲的应该是他当时研究的重心,也就是明代耶稣会带到中华的文献,特别是从拉丁文翻译成中文的修辞学文献。他特别讨论了其中一种用很粗糙的中文翻译的修辞学手册,列出了里面各种修辞例子,他的初步结论是,这部著作是经过明代文人之手润饰的,而且也是要像明代文化界做宣传的。等他讲完,开始提问时间,我当时也不知道为什么,突然有提问的欲望,于是一连问了他两个问题。其实与其说是问问题,不如说是表示反对意见,我的疑问是,这么粗糙的中文修辞例证恐怕连明代普通文人都会耻笑,更不要说上层文人了。要说出自文人润饰更不可想像,中文本当是另有来源。我现在还是觉得我的这个问题是有道理的,至少当时许理和教授并没有答上来。那是我在普大是个小学生,所以在场有些高年级的同学觉得我这样做未免不知轻重,但普大的先生却一点不以为忤。我记得那本修辞书里的中文是如此得好玩,我和宰予(冀小斌)后来还常常拿来开玩笑。

也许那是我肤浅的第一印象,虽然第二天我还参加和许理和教授的座谈午餐,但说了些什么竟然完全没印象了。可是不久读了他的书和几篇佛教研究论文,印象完全改变了。我在普大的最初十年内,打定主义不研究任何和佛教有关的题目,目的是想学新东西。但后来又渐渐将精力的一部分转到中国佛教上来,原因竟也是因为要平衡许理和的论断。他的《佛教征服中国》,虽然有征服二字,其实更多讲的是佛教如何被中国所接受,佛教的强势所造成的压力倒很少涉及。既然是征服,总要有些居高临下的阵势,而我这些年的工作就是要再来说明一下这个征服的层面。

自往复2008年2月12日

Erik Zürcher (1928-2008)過世

21:33 Posted by sharpy No comments

In memoriam Em Prof Erik Zurcher, 1928-2008


On Thursday 7 February 2008, the first day of the Chinese New Year,Emeritus Professor Erik Zurcher passed away. He had been in frail health for some time, and his eyes were giving him trouble. He remained fully clear of mind until the end, as testified by his publication in 2007 of a major monograph containing translations of conversations between Jesuit Guilio Aleni and local Chinese literati. This constitutes a unique study of international religious contact, for once not focusing on polemics conducted from elite perspectives but on debate between a missionary and what Zurcher liked to call the local schoolmasters.

A student at Leiden University from 1947, Erik Zurcher produced a brilliant PhD dissertation in 1959, which quickly became a classic in the study of Chinese Buddhism, _The Buddhist Conquest of China_. The first edition is still graced by his beautiful Chinese handwriting (he was also known for his masterful drawings). The Buddhist Conquest was reprinted in 1972 and again in 2007, indicating the importance of this work. Personally, I have always felt that his dissertation must have been both a joy (for it set him off on a successful career) and a burden (for it was a hard act to follow). Be that as it may, he wrote a flow of serious articles from the 1970s onward--on such topics as early Chinese vernacular, Buddhist messianism and the early Jesuit mission--of which the significance is undiminished today. Somewhere hidden in a drawer there must be several typescript chapters of his grammar of the Chinese in Kumarajiva's translations of Buddhist texts. A common element in his research on Buddhism, Christianity and Chinese communism was the encounter of Chinese culture and foreign thought and worldviews. Characteristically, while he produced a course syllabus containing a detailed analytical model for this material, he never published this in English. He often preferred staying close to the sources rather than designing abstract vistas.

In addition to his scholarly work, Zurcher was also a builder of institutions, at a time when there was much room for personal initiative without red tape or formats imposed from above. As early as 1931, Zurcher's teacher, Professor JLL Duyvendak, had founded the Sinological Institute; after Professor Anthony Hulsewe retired in 1974, Zurcher became the Institute's director, even though the directorship was later deemed ad interim, because the Institute's formal status had somehow evaporated between institutional-organizational lines. However, since "the Sinological Institute" is how Chinese Studies at Leiden University was known internationally, we have continued to use this name at home and abroad--and with some justification, for the Institute comprises a Department of Chinese Studies and an outstanding Sinological Library.

Having first been appointed Reader, in 1961 Erik Zurcher took up duty as full professor of Far-Eastern History, with special attention to Chinese-Western contacts in the broad sense. This was doubtless a purposefully vague designation: in the Chinese tradition, the West includes India, the breeding ground of Buddhism, and not just faraway Europe. In 1969, after several years of successful lobbying, Zurcher founded the Documentation Center for Contemporary China (with a dedicated budget), facilitating the study of present-day China and communism by others. In Europe, this made Leiden one of the Universities that took modern China seriously early on. In itself this made sense, since Chinese Studies in the Netherlands had consistently been linked with practical concerns in the areas of colonial rule, international relations and trade--but it was typical of Zurcher that he managed to put the study of modern China on an institutional footing. From 1976 to 1992, he was co-editor of Ts'oung Pao, the oldest still extant sinological journal today. He enjoyed ample academic recognition, visible in honors such as membership of the Royal Netherlands Academy of Arts and Sciences (from 1975) and election to Correspondant Etranger de l'Academie des Inscriptions et Belles-lettres (from 1985).

From the 1970s, while taking part in work on European Expansion elsewhere in the Faculty of Arts, Zurcher taught and served in various administrative functions in the Department of Chinese Studies. Additionally, throughout the years he sat on countless committees inside the University and elsewhere, including international scholarly organizations and institutions such as Unesco. In 1978, following a request from Chinese Studies' students, he began preparing slide series for classroom use, an initiative which quickly grew into a prestigious project for visual education (co)funded by the Taiwan Chiang Ching-kuo Foundation, for which, together with colleagues, he systematically collected images for the production of thematic slide series. The project moved on into computerization early on, but following the increasingly strict enforcement of copyright rules and the advent of the Internet, what had been a head start now turned into an administrative backlog that made it difficult to continue and expand. Meanwhile, many cohorts of students had enjoyed and learned from this "visualization of Chinese history". urcher's interest in matters visual, closely interwovenwith the archaeology, art and material culture of China, was also manifest in his initiative toward the stablishment of the Hulsewe-Wazniewski Foundation, which has advanced teaching and research in these areas at Leiden University since 1997.

As in his research, so in his teaching Zurcher excelled at clear, well-formulated exposition. Unfortunately, he had no senior students in his own, original field of early Buddhism, but he trained many in the study of Christianity in China in the 17th century. Especially his 1980s seminars truly helped shape some of his students at the time, including Nicolas Standaert, now professor of Chinese at the Catholic University of Leuven and the undersigned. Still, personal attention was not the most important thing, for Zurcher was used to maintaining a certain distance from us as students, and later as PhD candidates and colleagues. While this could at times be frustrating, it was more than made good by the sheer space he gave us to develop--and this was not just laissez-faire but also bespoke a fundamental conception of and attitude to knowledge. During seminar sessions, he would, for instance, emphasize that he himself had needed years to master particular types of language such as those employed in Buddhist and Taoist texts. At the same time, frequent instances of irony in his comments on our readings created room for new interpretations. His astonishing command of various types of premodern Chinese (and English, and Dutch, and many other tongues) made what he said highly motivating for me and many others.

Erik Zurcher combined phenomenal erudition with an exceptionally critical mind and something one might simply call intellectual style--and with a keen sense of humor. He was a great sinologist, who made invaluable contributions to scholarship and inspired many students and colleagues.

Barend ter Haar, 12 February 2008

[演講] 政大醫療史系列講座

03:10 Posted by yw1962 白了少年頭 No comments


政治大學場次
2008.3.18(二)
10:00-12:00
主講人:Prof. Paul U. Unschuld
講題: Why Bother Studying the History of Medicine?
地點:百年樓一樓文學院會議廳330111室

2008.3.19(三)
10:00-12:00
主講人:Prof. Paul U. Unschuld

講題:The Emergence of Medicine in Ancient Europe and Ancient China, and the Further Development Until Early Medieaval Europe and Tang China
地點:季陶樓歷史系會議室340423室

2008.3.20(四)
10:00-12:00
主講人:Prof. Paul U. Unschuld
講題:Medicine in Renaissance Europe Compared to Song-Jin-Yuan China
地點:季陶樓歷史系會議室340423室

2008.3.25(二)
10:00-12:00
主講人:Dr. Ulrike Unschuld
講題:Traditional Pharmacy and Modern Medicine
地點:季陶樓歷史系會議室340423室

2008.3.26(三)
10:00-12:00
主講人:Prof. Paul U. Unschuld
講題:The Dawn of Modernity in Europe and the Ming-Qing Era in China
地點:季陶樓歷史系會議室340423室


國立東華大學(花蓮縣壽豐鄉志學村大學路二段1號)
2008.3.24(一)
主講人:Prof. Paul U. Unschuld and Dr. Ulrike Unschuld
講題:Chinese Studies in Germany


中國醫藥大學(台中市北區學士路91號)
2008.3.29(六)
主講人:Prof. Paul U. Unschuld
講題:Status and Prospect: The Development of Traditional Chinese Medicine in Europe

2008-03-03

【演講】Combating Cattle Plague and Dreaming of Five-Year Plans

12:06 Posted by sharpy No comments
2008.3.7

題 目:
Combating Cattle Plague and Dreaming of Five-Year Plans:
Animal Disease, Veterinary Medicine and the Livestock Economy in Colonial Manchuria


主講人:

Dr. Robert John Perrins(Dean of the Faculty of Arts, Acadia University, Nova Scotia, Canada)

時 間 : 九十七年三月七日(星期五) 上午十時至十二時
地 點 : 中研院人社中心B202會議室