Solving Linear Systems via Composition of their Clans

The decomposition technique for linear system solution is proposed. This technique may be combined with any known method of linear system solution. An essential acceleration of computations is obtained. Methods of linear system solution depend on the set of numbers used. For integer and especially for natural numbers all the known methods are hard enough. In this case the decomposition technique described allows the exponential acceleration of computations.

从底层出发,FaZe Clan构建起了CS2第一个王朝

2023年11月13日凌晨,在上海源深体育馆内,FaZe Clan直落两局击败了卫冕冠军MOUZ夺得了2023年上海CAC总冠军。这是FaZe Clan在CS2时代获得的第三座冠军奖杯(IEM悉尼、TP世界锦标赛、上海CAC),并已经保持了15连胜的壮举。如今,FaZe Clan已经向世人证明了自己是CS2时代的第一强队。

“民族”不是中国古籍固有用词——兼论东西话语体系的错接

“民族”不是中国古籍固有用词,而是近代传入我国的概念,和我国传统话语体系的错接对我国影响很深。近年来有学者试图通过古籍中将“氏族”误抄为“民族”的情况,将其溯源为是我国“本土化”的概念,更增加了国人认识的混乱。认清东西两套不同的话语体系之间的异同,既是铸牢中华民族共同体意识的需要,也是客观诠释多民族国家中国、中华民族共同体和中华文明形成与发展的迫切需要。

“为政于家”:近代皖中宗族的族长制研究

宗族推选德才兼备者实行统管的族长制肇始于宋元,在明清政府的积极支持下获得了很大发展。民国以后,虽然政府的政策转变为默许,但是皖中宗族继续大力推行,族长制获得了普遍发展。近代皖中的族长权源自家长权。宗族不仅通过签订议约和制定族规确保族长权,而且分别建立以族长和房长为核心的层级管理组织保障其得到贯彻,从而实现了族长对宗族的全面有力管理。可以说,传统宗族在近代总体上保持着稳定发展态势,族长在其中发挥着关键作用。族长的“恶名”多是因宗族要求其严格执行族规的结果。

事神与均惠:从儒家祭礼的两条脉络看中国社会的神圣性来源

《仪礼》中所有的《特性馈食礼》记载了儒家祭祀父祖之礼,这一礼经文本显露了儒家尝试通过蕴含“事神”和“均惠”这两条脉络的祭礼在宗族中激发“尊祖敬宗”情感的努力。其中,“事神”指的是作为主祭者的主人和主妇在宗族族人和宾客的帮助下馈享父祖,“均惠”指的是神惠通过礼仪动作下的饮食在父祖之神、主人主妇、宗族族人和宾客间流转。“事神”和“均惠”的双重礼意明确了神惠来源于祖先、流向宗族,达成了祖先与宗族共在的仪式效果,祭礼对于宗法制度的动态维续至关重要。宗族始终是中国社会的基础,儒家祭礼文本揭示了祖先是宗族神圣性的来源,这一神圣性亦通过宗族构成中国社会的基础和底色。

Study on the Evolution of Plane Shape of Guangfu Ancestral Hall Buildings and the Construction of Type Genealogy in the Ming and Qing Dynasties

This paper studies the clan temples in four periods,namely,the development period(early Ming Dynasty and before),the shaping period(mid-Ming Dynasty to early Qing Dynasty),the maturity period(mid-Qing Dynasty),and the programmed period(late Qing Dynasty),analyzes and summarizes their prototypical planform features and attempts to summarize and construct a genealogy of the architectural characteristics of the plane shape of clan temples.During the Ming and Qing dynasties,Guangfu ancestral halls in general showed a journey of development from a centripetal-single-linear-multi-linear-grid pattern,forming the unique Guangsanlu classic pattern in the Guangfu area.

论中央苏区司法权力体系的构建

中央苏区建立在落后的乡村地区,乡村社会原有的权力体系及其运行法则严重制约着革命政权的运行。司法权作为政权的重要构成部分,担负着维护新社会秩序,保障根据地人民民主权利的时代使命。为确保司法权的实现,中央苏区政权力图冲破乡村社会宗族组织把持的基层政权,尝试构建中央苏区司法权力体系及其运行规则。由于斗争形势的需要,中央苏区的司法制度并不稳定,存在反复修改和不断废止的现象。但无论如何,中央苏区司法权力体系建设对于今天的法制现代化建设提供了镜鉴。

Application of clan member signal method in structural damage detection

It is well known that in most cases, a reference is necessary for structural health diagnosis, and it is very difficult to obtain such a reference for a given structure. In this paper, a clan member signal method （CMSM） is proposed for use in structures consisting of groups （or clans） that have the same geometry, i.e., the same cross section and length, and identical boundary conditions. It is expected that signals measured on any undamaged member in a clan after an event could be used as a reference for any other members in the clan. To verify the applicability of the proposed method, a steel truss model is tested and the results show that the CMSM is very effective in detecting local damage in structures composed of identical slender members.

The power of informal institutions:The impact of clan culture on the depression of the elderly in rural China

Exploration of ways to improve the subjective welfare of residents is an important area of current academic research.Using data from the China Family Panel Studies survey conducted in 2010,this paper investigated the impact of clan culture on the mental health of elderly people in rural China.The results demonstrated that clan culture can significantly decrease the depression score of the rural elderly.Further,there was no gender difference with respect to the impact of clan culture on the depression score of the elderly.At the same time,the positive effects of clan culture on the depression score of the elderly have gradually weakened with economic development.Exploration of the mechanisms involved indicated that in areas with stronger clan culture,older people receive more social support.This study enriches our understanding of the impact of informal institutions on the welfare of rural residents.At the same time,it can also provide a certain decisionmaking reference for the government to formulate relative poverty relief strategies in a new stage of poverty alleviation.

Study on Spatial Structure of Traditional Villages from the Perspective of Clanism

"China's deep-rooted family culture and the resulting family spirit is one of the basic characteristics of Chinese society that differs from western society," said by Chinese sociologist Fei Xiaotong. German sociologist Max Weber defi nes Chinese society as "family structure society"[1]. And sociologist Fei Zhengqing believes that the villages in China are organized by families. In sociological studies, the traditional villages are divided into three types: single-clan villages with only one dominating family, main-clan villages which are mainly composed of several families, and multi-clan villages where some coequal families live together[2]. The authors believe that traditional villages are organized social communities with kinship as a link. They are products of the family system. There is a close connection between a village's family composition and its space construction. Single-clan village is an introverted spatial organization mode entirely based on kinship, ancestral hall is located in the center and the whole spatial structure grows toward it. Main-clan village is a decentralized family aggregate based on the ties of blood as well as region. And the organization of its village space depends on temples and pavilions where families enshrine and worship ancestors and gods. It owns obvious features of collage and collaboration. M ulticlan village is a collaborative and extroverted complex spatial system led by relationship of colleagues, where large public buildings are taken as the core to organize commercial activities. Its form is similar to the form of small towns. Taking sociological term "family" as the starting point and cases of national historic cultural villages including Hong Village, Zhuge Village, Zoumatang Village, Suzhuang Village and Guoyu Village into further study, this article analyses the correlation between kinship composition and spatial form of villages, tries to reveal the essential structure of traditional space of villages and to provide a new perspective on spatial study as well as basis for preservation of traditional villages.

Correlation between Ancestral Temple Worship Sacrifice Culture and Clan Etiquettes in Traditional Settlements of Jiangxi Province

To explore the correlation between ancestor temple sacrifice culture and clan etiquettes in traditional settlements of Jiangxi Province, this paper analyzed origination and development of ancestor temple, focused on the patriarchal thought that respects ancestors and unifies the clan, the relationship between clan power and political power, sacrifice and patriarchy. The research found that the plain clan etiquettes were significant for unifying the clansmen, inheriting historical context, and stabilizing primarylevel organizations in rural areas.

我国古代农村三位一体治理结构的历史演进

我国古代农村治理结构的历史演进,体现了以皇权为主导,以基层政权组织和宗族组织为依托,以乡绅精英为主体,通过户籍制度将小农整合进农村基层治理体系,并将宗族伦理的软治理与政权的硬治理融合在一起。从制度层面来看,我国古代掌权者通过乡里制度、宗族制度和户籍制度对农村进行干预和控制,形成了三位一体的农村治理结构。乡里制度的历史演进,经历了乡官制的确立到职役制的转换。宗族制度的历史演进,经历了由宗法宗族制,到士族宗族制,再到家族宗族制的调整。户籍制度的历史演进,则经历了由正式建立,到发展成熟,再到改革废止的过程。

我国当代“乡土教育”嬗变的审视与反思

从文化变迁的角度分析了近现代以来我国“乡土教育”赖以存在的社会基础,认为社会结构的改变使宗法制度、家族作为乡土教育的根不复存在,社会的有效治理使得人口繁衍、生存竞争不再过多地依赖故乡和家族的力量,交通和信息技术的发达极大地改变了空间和地域概念,乡土教育在当代的“式微”具有必然性。提出淡化“故乡”的教育意蕴,重构个体和“家庭”“家族”的良性互动,重新审视“家庭”“家族”和现代教育互动的内容和方式,建构大“乡土教育”,从而完成当代乡土教育在概念和意义上转换。

从明清赋役制度变迁看宗族治理的内在逻辑

研究宗族组织的治理过程,可以增进对传统社会地方治理性质的理解。从明后期到清代,宗族在地方上发挥显著的治理作用,特别是在赋役治理过程中。大量文献阅释了这一历史过程,然而,既有的研究在有关宗族的性质以及宗族在治理过程中的意义方面存在分歧,特别是宗族是自发演化的血缘团体还是人为构建的宗法制,还有争议。为弥补相关研究的不足,有必要从明清赋役变革这一背景探讨宗族角色的转变及其发挥治理作用背后的激励约束机制,进一步探讨宗族性质以及宗族在地方社会治理过程中的意义。利用《徽州千年契约文书》所载资料考察相关主体对财产占有关系的认识以及赋役负担方式的看法,并从制度施行的视角探讨宗族宗法社会中财产占有的边界、赋役承担的原则、契约实施的效力,结果显示不仅仅是血缘,宗法观念认同在宗族治理过程中也发挥了重要的作用。由此,房长、绅士等群体作为皇权的代言人主导地方治理,宗法财产权制度强化,公共事务合作受限于宗法关系约束。

徽州文书所见清代保甲制度的推行和运作

保甲制度是中国历史上长期实施的一项基层社会控制和管理制度。文章利用新发现的徽州文书、方志、族谱等,进一步呈现清代徽州保甲制度推行和运作的实态:保甲门牌、十家门牌等保甲编制过程中给发的官文书,反映出官方推行保甲制度的程序和意志,及其实现对乡村社会进行管理和控制的目的;合同等私约文书,反映了保甲组织在官方的领导和督促下,依托宗族力量运作的实态;谕单等官方颁定的章程和政令,可见面对乡村社会权力格局的变化和保甲制度的日渐式微,官方强化保甲制度的意图。清代徽州保甲的编制、运行、强化,反映了中央集权和基层力量之间的互动与博弈。

北魏分定姓族与郡姓体制

北魏分定姓族,包括汉人郡姓和代人姓族的评定,确立了以“郡姓体制”为核心的新门阀制度。汉人郡姓评定、确认郡姓分布格局和评定郡姓等级,构成了“郡姓体制”的内核;构建“四海大姓—州姓—郡姓—县姓”的姓族秩序,构成了“郡姓体制”的外延。代人姓族评定、改迁洛代人为河南人和促成代人姓族“郡姓化”,是对“郡姓体制”的补充和完善。“郡姓体制”将胡汉大族纳入新门阀制度中,具有整合汉人士族和代人勋贵的功能。此后,“郡姓体制”长期成为北朝隋唐门阀制度的核心。

血缘与宗法之间:司马迁建构的天下秩序

司马迁的“四夷列传”以“夷夏同源”血缘神话将华夏与四夷凝聚成休戚与共的民族共同体,同时又用血缘的亲疏远近关系来模仿宗法制中的大宗小宗体系,把从五帝到汉代一脉相承的华夏视为当之无愧的嫡系正统,把周边民族书写为华夏出走子孙后裔的旁庶支脉,从而确定以汉朝代表的华夏领导周边民族的秩序形态。

“邯郸”姓氏考

“邯郸”为地名,后因采邑又作姓氏。造父为赵氏始祖,七世孙叔带在周幽王时期入晋,一个世纪后赵氏发迹,逐渐掌控晋国军政大权。随着卿权膨胀,宗族势力扩张,侧室赵穿“食邑邯郸,因以为氏”,但采邑年月未见文献相关记载。根据仅有的几件史料,结合采邑制度、卿权发展、宗族分化、婚姻制度等多个方面分析,推测可能在公元前621年春至八月间,赵穿娶晋襄公女儿,成为“晋君之婿”,得以食邑;至赵穿之子赵旃晚期,正式立邯郸氏,世代相传。目前文献所见以“邯郸”为氏的人名有40余个,均为南北朝之前的人士,自隋唐以来未见“邯郸”姓氏的人名。