The Islamic Studies in China:Research in the Field of History

A history of the Islamic studies in China,not only includes studies on world Islam,it also includes research on Islam and Muslims in China.Before the Reform and Opening Up,China did not achieve much in this field,since then,the research field of Islam and Muslim in China has been expanding and the results have been published,forming a new trend.In this field,scholars such as Jin Yijiu,Li Xinghua,Qin Huibin,Zhou Guoli,Sha Qiuzhen,Zhou Xiefan,Wu Yungui,and Yang Huaizhong have made the most outstanding achievements.Especially in the collation of reference books and historical materials,in the past 20 years,The Encyclopedia of the history of Islam,The Chinese Encyclopedia of Islam have emerged,and the Chinese and World Encyclopedia of Islamic Law and other important historical books have been published.This paper focuses on the field of historical research and divided into academic research history at home and abroad,which is discussed from several fields such as general history,special history,national history,and regional history.

Marx’s Theory of World History Explained: Basic Connotations and Contemporary Context

Marx’s theory of world history is an important part of his materialist conception of history(i.e., historical materialism). Marx and Engels summarized the evolution of social history and the laws behind it based on their observations and analyses of human activities and their material conditions in real life and raised the realistic possibility of “transformation of history into world history” in the future. From the Marxist perspective of world history, we attempt to catch a glimpse of his profound, scientific criticism of capitalism and understand the contemporaneity and supercontemporaneity of Marxism. Also, we try to perceive new issues of our time and develop a new theory grounded in the scientific, rational, and universal insights from Marxism. The study of Marx’s theory of world history and criticism of capitalism can help understand today’s major issues such as globalization and anti-globalization. In short, Marx’s theory of world history is of profound theoretical and practical significance.

Linguistics and Translation of a Hungarian Holocaust Diary

Eva Heyman started writing her diary on February 13,＇1944, Friday, on her 13th birthday. Three months later, on May 30, 1944, she was deported to Auschwitz and murdered there. Three days before her deportation, Eva was able to give the diary to the Hungarian family cook, who in turn, passed it on to Eva＇s mother, Egi Zsolt, two year later. The mother published the diary in Hungary in 1948, and almost 20 years later, in 1964, it appeared in Hebrew, published by Yad Vashem as one of the first diaries produced by this institution. The English translation was printed 10 years later, in 1974. Since the latter publication appeared, there has been a debate among scholars regarding the authenticity of the diary, especially because it remained in the hands of the mother and her husband, a well-known Hungarian writer B^la Zsolt, all these years. Some suspected that Zsolt might have had a part in refining the work to ensure its publishing success. The work has been out of print for decades, but less than two years ago, it was reprinted in its original Hungarian form in Budapest. The present case study compares the various versions and attempts to show that what appears, as having been altered by a renowned author is actually the result of a well-intentioned translation. The diaries contain some differences, attributable to translation, resulting in subtle alterations. Hungarian is a synthetic and therefore more laconic language than English. Even the best translation may inadvertently affect historiographical interpretation as well as the moral conclusions of the text. Moreover, the idiomatic structure of the average Hungarian＇s speech, and its simple, colloquial style present an additional challenge to direct translation. This diary may be a singular case of linguistic manipulation, but its implications are relevant on a much wider scale, especially when examining the writings of young victims. Alexandra Zapruder has pointed at a general tendency to elevate young victims＇ writings to a moral higher ground, specifically because of a desire to present them in a favorable light. Linguistic transmutation is a mechanism that may alter the original content and context. This paper wishes to draw attention to this device, especially when the original works are subjected to representation.

Memory Recently Retold： The Chinese Historical Writing of the Second Sino-Japanese War and World War II

Memories regarding the history of the Second Sino-Japanese War （1931-1945） and World War il （1939-1945） have always been refreshed in the minds of contemporaries through the retelling of ＂historical war stories＂ in various forms including books, posters, films and other media presentations. However, these retellings are often criticised by some academics as distortion of historical facts. This is because many of the present generation of readers and audiences were not even born at the time the events happened. Thus, ＂historical facts＂ of this era are, in reality, very vague in people＇s minds and their ＂facts＂ are often simply a construction of frequently retold ＂historical war stories＂ mixed with imagination. This article will argue that even immediately after the end of both wars in 1945, fresh history memory was already distorted, with China being the main victim. Following the end of World War II, there was an extensive publication of books and periodicals about the war. However, through varied interpretations of primary sources and use of visual materials in different ways, various positions were created to suit specific needs for justification of China＇s desire to be part of the camp of world powers after 1945. Similar diverse positions were also used to make political arguments criticising both the Axis and Allied Powers for working toward different political ends.

THE ANNOUNCEMENT OF THE SECOND INTERNATIONAL CONFERENCE ON ANCIENT WORLD HISTORY

1.Date:August 25-29,1997(Monday-Friday),fora duration of 5 days including a one-dayvisit to the Xianghai Bird Reserve2 Venue:Northeast Normal UniversityChangchun,Northeast of P.R.China3. Sponsorship:Northeast Normal University andThe Society of Ancient World History in China(SAWHC).4. Topics:The main topics are as follows:(1) The Origins and Rise of AncientCivilizations(2) The Nature and Characteristics ofAncient Civilizations(3) The Features and Aspects of VariousAncient Civilizations:a. Economy b. Social Conditionsc. Politics d. Religions e. Historiographyf. Science and Philosophy g. Literatureh. Archaeology and Art i. Family andWomen＇s Status(4) The Development and Connections ofAncient

Ancient Charm in a Modern World Kashgar’s old city recalls Silk Road’s history and time-honored traditions

[Kashgar is] the best-preserved example of a traditional Islamic city to be found anywhere in Central Asia.

理性作为人的尊严:论康德意义上的教育必然是世界公民教育

在康德于1874年发表的《世界公民视野下的普遍历史观》中,理性被康德视为人类的独特禀赋和人类尊严的体现,理性是人类普遍历史发展的线索和目的。在普遍历史进程中,理性是人格发展的目标,并进一步在国家和世界层面不断扩张,最终完成“普遍的世界公民”的自由使用理性的这一“大自然的隐蔽计划”。这一计划的实现有赖于理性的公共使用、完善公民宪法的保障和各国致力于永久和平的多重努力。在这种世界公民的历史哲学视野下,内嵌入人类这一理性/尊严扩张进程的教育进程,必然是世界主义的;作为理性存在者的人的教育,必然是世界公民的教育。对于今天日益对抗、分裂和阵营划分的世界危机,发展作为永恒的高阶能力的理性或批判性思维,应该成为公民教育的基本要素,把对永久和平的期待转变为一种永久的理性对话,来考察全球议题,寻求全球共识,展现公民勇气,重建和推动人类共同体的持续繁荣。

关于区域国别学发展的一些看法:世界史学科的视角

区域国别研究在中国是一个新的交叉学科,是中国国力增强的产物,也是世界主导性大国的学术标配。中国的区域国别研究应该为中国的现代化目标服务,应该把深入研究他国的政治、经济、历史、文化等作为主要任务,同时利用好现有的学科设置,充分发挥世界史、国际关系、外语类等涉外学科的优势,加强复合型人才培养,为中国的崛起发挥应有的作用。

马克思世界历史理论与新文化生命体建构

习近平文化思想中提出了“新的文化生命体”这一重大原创性概念,在此基础上提出建设中华民族现代文明的文化建设使命。新的文化生命体的诞生是中国近代遭遇西方殖民入侵后,中华民族文化主体性“自我免疫”的集中体现。马克思主义“魂脉”和中华优秀传统文化“根脉”及其在革命、建设、改革实践中形成的“两个结合”,是新的文化生命体的“生命之源”。从马克思的世界历史理论的视角看,中华民族新的文化生命体不仅是“中华民族”的文化生命体,同时也是“世界历史”意义上的文化生命体,它通过引领人类文明新形态、弘扬全人类共同价值以及推动构建人类命运共同体,获得了它的世界历史定向。

全球音乐史研究的视野、方法与叙事——ICTMD全球音乐史研究分会的成立背景与面临的挑战

全球(音乐)史迄今为止并非一个定义明确的领域,但将全球理解为研究地方、区域或国家与世界关系的视角于当下(民族)音乐学并不陌生。“世界音乐”研究在世界观和历史观的双重转向中重新审视时间与空间的断裂,音乐理论家寻找某种足以“统摄”全球音乐的分析工具,民族音乐学家重省“比较音乐学”,提出“多线程历史”“全球音乐圈”和“后欧洲思维”的设想。无论是构拟跨文化的共性与对话,还是从人类行动方案和地方术语中探讨人类音乐文化的差异与相互关联,或是以“微观历史”和“路”的流动性探索“全球网络”的音乐史,力图“去中心”的“全球史”都不应止于反霸权的结论或目的。如何通过民族志的专门知识将历史的线索落在实处?如何在史志互向中探索空间、时间、行动者和结构的“联通性”?文章讨论了全球音乐史写作的驱动力与问题,并展望文明互鉴意义上的全球音乐史。

论新中国史研究与“新中国学”

今年是中华人民共和国成立75周年。75年来特别是中共十八大以来,中国特色社会主义进入新时代,党领导人民全面建成小康社会,乘势开启实现第二个百年奋斗目标新征程。新中国的历史发展,是历史中国的延续和发展,中国式现代化由奠基、开创到深化和拓展,中华民族从站起来到富起来再到强起来,中华文明实现生命更新和现代转型。新中国的历史发展,不断孕育、生成和发展关于新中国的认识和研究,即“新中国学”。“新中国学”特指关于中华人民共和国之学,由此也推动中国学从“他塑”转向“自塑”,重心从研究中国传统历史文化转向探讨关于新中国的历史、社会和时代发展,以及新中国与世界的关系。“新中国学”是一个复杂的系统学科,是关于新中国的“百科全书”;作为世界中国学的重要组成部分,在向世界传播中国精神、中国价值、中国力量方面发挥着重要作用。加快构建“新中国学”的学科体系、学术体系和话语体系,推动引领世界中国学发展,是推进新中国史研究的学科建设要求,也是推动哲学社会科学讲好中国故事、传播好中国声音的时代要求。为此,我们与河北学刊杂志社共同策划了本组专题讨论,重点以《论新中国史研究与“新中国学”》《新中国史史料学的新境遇与新问题--兼论“新中国学”资料构建的发展性与实践性》为题作多方面探讨,以期引领和推动“新中国学”研究不断向纵深发展。

近年来日本学界构筑“新世界史像”的探索

20世纪90年代以来,在回应国内社会需要以及受西方史学理论潮流影响之下,日本学界在审视既有研究基础上出现了探索“新世界史像”热潮。全球化时代的世界史书写、世界史与全球史的关系以及区域史与世界史的关系等问题为理论探讨热点。在史观方面,提出应突破欧洲中心史观、近代化论、国民国家论、进步史观等的束缚。在研究广度上,主张吸纳全球史优长,拓展时空观念、重视联系性、强化薄弱区域和领域的研究。2016年开始出版的《密涅瓦世界史丛书》及2021—2023年出版的《岩波讲座世界历史》较集中反映了近年的新进展。尽管日本学界“新世界史像”探索成绩斐然,但尚未能构筑自身成熟的理论体系。

马克思主义关于“历史向世界历史转变”的历史逻辑和认识路径——以人类历史的确定性为视角

经典作家提出“历史向世界历史转变”的论断,将人类历史进入“世界历史”时期与无产阶级和共产主义联系在一起进行考察,指出了人类走向共产主义的必然性。马克思和恩格斯所言的“人类历史”就是“历史”和“世界历史”统合。以经典作家关于“人类历史”的论断为出发点,论证了人类历史一个最突出的特性就是它的确定性。这表现为,人类历史呈现出已经完成的、已经发生的、不可更改的、已被“硬化”的所有一切。人类历史是人类既往全部活动的总和,这就是人类历史的原本之态。人类历史的确定性给人类历史研究者提供了研究尺度和规范。人类历史具有完整的时空结构。“西方中心论”“拉长”西方历史和挤占历史“空间”,这是对人类历史时空架构的有意识的扭曲和系统性的人为构造。中国世界史研究者需要运用历史唯物主义分析和回答人类面对的迫切问题。

政治思想史研究的“语言学转向”及其反思

20世纪70年代以来,受人文社会科学“语言学转向”的整体效应影响,政治思想史研究出现了“语言学转向”的变化趋势。这一趋势发生在20世纪下半叶政治思想史研究在政治学、历史学等相关主学科中学术地位不断下降的背景之下,从而也被视为政治思想史研究积极寻求研究范式创新的重要体现。通过对政治思想史研究中的“语言学转向”问题进行总结和反思可以发现,虽然“语言学转向”拓展了政治思想史研究的议题思路,并提供了新的方法资源,但政治思想史领域的“语言学转向”也存在创新有效性有限、学科主体性困境更为突出以及无法解决“理论贫困”等一系列问题。20世纪后半叶以来政治思想史研究的学科危机问题异常复杂,除了知识层面的议题拓展、方法创新等问题外,还与政治思想史的研究定位,甚至与政治学、历史学等政治思想史所根植的相关主学科的研究取向变化等紧密相关,如何让政治思想史研究重获新生还需要更多的思考和努力。

世界历史的“普遍文明形态”图景

如果把“文明形态”作为世界历史的书写范式,世界历史进程就表现为各民族的“特殊文明形态”扬弃为“普遍文明形态”的过程。一方面,人类物种的生存方式不同于其他物种的“自然状态”,总是要摆脱自然状态而进入“文明状态”,亦即以“特殊文明形态”的方式存在;另一方面人类也只能借助于“普遍文明形态”才能保证该物种的永久生存。按照唯物史观,自阶级社会以来,人类文明形态是由社会形态加以定义的。但资本主义以往的文明形态都是“特殊文明形态”,而只有共产主义才是“普遍文明形态”。那些能够把握世界历史发展趋势和客观规律的民族,该民族的文明形态便能够扬弃其特殊性,从而为创造人类“普遍文明形态”奠定基础。中华民族现代文明的根本性质继承了马克思的文明观,打开了“普遍文明形态”的图景,为创造“普遍文明形态”贡献了中国智慧和中国方案。

梁启超的变局观念与史家自觉——以《李鸿章》为中心的考察

《李鸿章》是梁启超“新史学”思想付诸实践的成果,也是晚清思想史上的一项重要标本。梁启超根据进化史观,基于“过渡时代”的视角,纵论李鸿章的生平经历和成败得失,揭示了“世界之中国”时代的历史变迁大势。该书体现了一种新型“史识”和史家自觉,反映了梁启超对晚清士大夫“变局”观的承接和超越。梁著及相关文本开创了一套关于中国近代史的整体贯通论述,对于20世纪中国近代史学术体系的构建具有重要意义和深远影响。

“第二个结合”的世界向度——兼论其回答“世界之问”的深层逻辑

“第二个结合”是习近平文化思想的重大理论创新。这一结合论具有鲜明的世界向度,是新时代中国共产党人把握世界情势、回答“世界之问”的基本方式。“第二个结合”在面向世界历史中生成,内含着回答“世界之问”的强烈历史主动;集成马克思主义与中华优秀传统文化把握世界的理论智慧,彰显中国共产党胸怀天下的世界担当,显明回答“世界之问”的理论底气;是关于世界变局确定性智慧的根本生成机制,响应着回答“世界之问”的时代呼唤;为在传统与现代的时代会通中、在民族与世界的利益融通中、在一体与多元的辩证共通中创造美好新世界提供发展启示,供给了回答“世界之问”的中国智慧。

全球化叙事与汉学的问题意识

自20世纪90年代初全球史研究于国际学界兴起之后,当代汉学与中国研究领域便对之做出了迅速的回应,并以独特的问题意识与叙事方式嵌入这场事关“总局”的研究进程中,不仅重构了人们对中国与世界关系的认知,也为全景式的全球史研究提供了一颇具分量的侧角。为对这些持续呈现的论述做一系统化的梳理,有必要将之解析与提炼为两个有所分化的视角,即以西方全球化为主导的普遍主义叙述及带有泛亚化特征且“以中国为中心”的区域主义叙述,就此可以见到,尽管后者也构成了与前者的某种互补与抵消关系,但也证明了在对待全球化与中国关系时人们持有的多重立场与态度。在此基础上,也需对一些新近出现的扩充性态势做出补充描述与评述。