Case Records as Medical Stories: A Song-dynasty Doctor’s Narration of His Own Medicine-Xu Shuwei (1080-1154)

The key point in studying or teaching the history of Chinese medicine is on the doctrines underlying it and on its perception of the body,physiology,pathology,and its treatment.Namely,there is often a tendency to focus on reading and analysing the classical canons and therapy-related texts including formularies and materia medica collections.However,focusing on these sources provides us with a one-sided presentation of Chinese medicine.These primary sources lack the clinical down-to-earth know-how that encompasses medical treatment,which are represented,for instance,in the clinical rounds of modern medical schools.Our traditional focus on the medical canons and formularies provides almost no clinical knowledge,leaving us with a one-sided narrative that ignores how medicine and healing are actually practiced in the field.This paper focuses on the latter aspect of medicine from a historical perspective.Using written and visual sources dating to the Song dynasty,clinical encounters between doctors and patients including their families are depicted based on case records recorded by a physician,members of the patient’s family,and bystanders.This array of case records or case stories will enable us to narrate the interaction between physicians and patients both from the clinical perspective and from the social interaction.This paper will also discuss visual depictions of the medical encounter to provide another perspective for narrating medicine during the Song dynasty.Medical case records and paintings depicting medical encounters are exemplary of the potential of Chinese primary sources for narrative medicine.

A Set of Acupuncture Needles in the Late Qing Dynasty Collected by George Souliéde Morant

In the early 20th century,French vice-consul George Souliéde Morant encountered acupuncture during his visit to China,and then brought it back to France.After more than a century,his collection was transported from Paris,France to Kunming,China,and later recognized as a Chinese national third-class precious cultural heritage.Currently housed in the Museum of Western Studies on Chinese Medicine at Yunnan University of Chinese Medicine,this set of instruments includes one needle holder converted from a fan-shaped holder,ten acupuncture needles,and eleven paper tags handwritten in English with names of diseases and body parts.This article attempts to present the foundational information and historical significance of this collection of this set of late Qing dynasty acupuncture instruments by reviewing the collection and related research on acupuncture instruments,consulting acupuncture professionals,measuring the detailed information of the set of instruments,and employing a method of translating and summarizing the content of the attached tags.

Tea of Harmony Yaji Cultural Salon·Tang Dynasty Tea Ceremony Activity Held at China Cultural Center in Stockholm

An immersive Tang-dynastystyle tea ceremony interactive experience was performed before a full house at China Cultural Center in Stockholm in the afternoon of June 25,accompanied by the melodious tunes of Guzheng and bamboo flute.

Construction of the Genealogy of Eccentric Monks Based on the Historical Materials of Chan Buddhism in the Song Dynasty--From Enlightened Masters in Chan Buddhism,Sages,to Saints

Regarding the Chan Buddhism lamp records from the Song Dynasty and starting from Jing De Zhuan Deng Lu,the category of“enlightened masters in Chan Buddhism”禪門達者was listed separately,meaning a separate category was established for eccentric monks who pretended to be crazy,had unknown inheritance and miraculous deeds,and were difficult to classify.The following lamp records named this category of eccentric monks as“sages”散聖,or“saints”應化聖賢,which constructed another historical genealogy for the special Chan Buddhism eccentric monks.Moreover,the early lamp records included mostly idiosyncratic mad monks from previous dynasties.Since the Southern Song Dynasty,Chan Buddhism historical materials included many sages from the current dynasty.Therefore,this study mainly examines how the genealogy of Chan Buddhism eccentric monks was constructed in Song Dynasty Chan Buddhism lamp records,including quotations,and organizes the images of eccentric monks in the Song Dynasty,as written in Chan Buddhism historical materials,in order that the meaning of existence of these enlightened masters,sages,saints,etc.,included in the genealogy of Song Dynasty eccentric monks in the history of Chan Buddhism can be reflected.

Construction of Farmland Water Conservancy in Guanzhong Region during the Sui and Tang Dynasties in China

The achievements of Guanzhong farmland water conservancy construction before the Sui and Tang dynasties were outstanding.But after the warlord wars at the end of the Eastern Han Dynasty and the division of the Wei,Jin and North and South Dynasties,a large number of water conservancy projects were destroyed and abandoned,which provided space for the construction of Guanzhong farmland water conservancy in the Sui and Tang dynasties.During the Sui and Tang dynasties,not only the original three major irrigation aqueduct systems were restored,developed and expanded,but also the technological breakthroughs of the Yellow River Diversion Irrigation Project were realised,which enabled the further development of the agricultural economy in the economic zone centred on Guanzhong in Shaanxi at that time.

秦汉时期乡村借贷新探

秦汉乡村借贷既非古典借贷,亦非严格意义上的高利贷,它只是被当时乡村社会所普遍接受的特有借贷形式。这一借贷形式具有较强内循性,多以乡村居民间借贷为主,富商大贾以及城市商业资本难以介入;也有较强应急性,多是乡村居民生存急需时的借贷行为,经营性或扩大再生产的借贷颇为少见;还有较强行政性,王朝官方既是重要放贷方,又是监管者与仲裁人,直接介入乡村经济事务。这些特点减少了商品经济对乡村社会的冲击,在一定时期内有利于乡村社会发展与繁荣。但是,从长时段视角看,它也影响乡村社会对外来经济要素的接纳,制约乡村社会进一步发展,使其长期处于简单再生产的循环之中。

“以本经中式”的真正含义是什么?

在明清时期有关人物传记的文献中,常有“以本经中式”(如“以《诗》中式”“以《春秋》中式”)的记述方式。这种记述方式长期以来被理解为“因本经文优秀而中式”,以致有人把“首艺”误解为第一篇本经文。事实上,这一记述方式还有另一层更重要的含义,即它是“以某经为本经参加科举而中式”的简化表述。从这个意义上说,“以本经中式”与这样一种选拔制度相关:考生占经应试,以该经为参试的个人标识;考官按经分房阅卷、按五经配额录取。

清代功牌、功劄的演变与多元军制文化的交融

清朝军功凭证有功牌和功劄之分,前者颁给八旗、蒙古军,后者则颁给绿营军和有功义士。功牌源于满洲旧制,功劄承自明朝旧制,而到清中后期二者逐渐走向合流。乾隆年间改木质功牌为纸质功牌,改功劄加衔为功劄授职。清后期,八旗和绿营的战斗力下降,团练、水师和新军兴起,清廷适时改革军功凭证,从而出现结合功牌与功劄为一体的顶戴功牌。这是满汉两种叙功制度不断融合的结果,体现了晚清不同军制文化元素的交融进程。

明代孔府对民事诉讼的受理与裁断

明代孔府与同城的县衙一样,拥有自己的司法机构与相应的裁量权。孔府受理民事案件的范围包括孔氏宗族内部、孔氏族人与他族、孔府所辖人户及其他圣贤后裔的纠纷。孔府受理的诉讼与州县衙门的类似,均以诉讼文书的形式展开,两者在诉讼策略、农忙止讼、状纸形式、诉讼人数限制以及是否使用抱告等方面存在异同。朝廷赋予孔府一定的裁断权,从现存文书来看,其裁断形式包括“状”中批词和具有执行功能的“票”,裁断结果主要有给予处罚、准以和息、给批、行文至相关机构四种。要而言之,明代孔府是一个类似于州县衙门的“官衙”机构;孔府在细故案件的受理与裁断上与一般衙门存在共性,也有其独特性;“一人双责”决定了孔府“家族官僚混合制”的司法特质。

明洪武朝官修礼制文献考

洪武朝是明代礼制的奠基时期,制礼作乐活动频举,在此过程中产生了众多礼制文献,可分为两类:一是礼制专书,约有近20种,既有擘划一代礼制规模的综合礼典,又有专门规范某种礼仪的礼制专书;二是不少官修政书里面也多有礼制的内容,包括法律类、综合类及一些专门类政书,展示出明代礼法、礼政合一的特点。洪武朝的礼制文献,不论是礼制专书,还是“礼政居多”的政书文献,后多被会典采辑,在明代得到长久施行,对明代的政治与社会产生了深远影响。

说“道学先生”:明代的道学群体人格及其转向

“道学先生”之名,可以追溯到汉代的“盛服先生”。道学先生是传统礼教的坚定维护者,是传统道德形塑而成的正面典范;道学先生又是不近人情之类已经固化的负面典范,甚至成为迂腐的代名词。明代中期以后,王阳明“心学”崛起,转而取代程朱理学。随之而来者,则是道学群体人格发生历史性的转向:道学先生不再形若土偶,而是不乏诗酒风流;道学先生的个人生活不再拘束严谨,而是转向活泼洒脱。更为甚者,道学先生不再是整日静坐于室的儒者,而是行游天下且颇具英雄气概的侠者。

“冷盆”缫丝技术与阆中源考

四川省阆中市出土的“缫丝图铜摆件”被专家鉴定为宋代铸造,其展现的煮、缫分离的“冷盆”缫丝技术,乃现代缫丝工业技术之雏形,对于蚕丝品质的提升具有里程碑的意义。而现已出版的中国丝绸史书籍中将“冷盆”缫丝技术划归元代加以描述。文章对宋代前后缫车及缫丝工艺技术演变过程进行历史追溯和研究,对阆中从宋代至民国与“冷盆”缫丝相关的历史脉络进行梳理,以探究“冷盆”缫丝技术的渊源。研究表明,“冷盆”缫丝技术源于宋代,而“缫丝图铜摆件”所呈现的煮、缫分离的缫丝生产场景,与现有文献典籍及图考中所载“冷盆”缫丝高度契合,且三者互为映射,从而印证了阆中(古阆州)为宋代“冷盆”缫丝技术源流地。

金代被俘军人张温的人生与心路

辽金时期朔州属于燕云十六州中的西部重镇,因其控遏雁门的军事地位,金宋战争期间成为双方争夺的对象。《张温墓志》描述了一位生长于此地的军人,在金初从军,后又被俘、回乡直至去世的完整生命历程。不同于大多军人墓志的是,《张温墓志》虽然在“报国”视角下展开叙述,却呈现出一位军人隐秘而又丰富的内心世界。张温的思想深处同时涵有儒释道三种文化因素,其中释、道反映了辽金之际南北不同的社会文化对他的熏染。尽管人生经历曲折,但张温能够在不同的社会环境中调整心境和变换身份,以此适应时代的变动,并在家乡朔州获得了一定的社会声望。通过探讨张温的人生经历与精神世界,可以了解这一时期北方普通军人的生存状态,也可窥见辽末至金中期晋北地区儒释道兼容的社会文化。

唐前期监察考课制度安排与护民政策考量

唐朝前期,通过皇帝颁诏、均田制、户婚律等立法制度规制,唐王朝确立实施了保护广大均田农户农民的劝农务本国家政策,以根本上维护王朝国家政权统治。为了切实落实这一国策,唐王朝还对京司及地方诸官司施政履职和官吏政绩制定了四项监察考课制度,具体有朝廷御史台监察制度、分道遣使巡察制度、州司对县司和县司内部监察考课制度、尚书省吏部总负责功过行能考课制度。这四项监察考课制度以律令诏敕等作出规制安排,各有侧重,相互配合,通过纠弹施政违法和黜陟官吏,根本目的也是维护国家政权统治,但其中包含着保护广大均田农户农民的明确政策考量,在实际上有益于农户农民,应当予以肯定。当然,由于唐朝帝制封建等级性阶级社会本质使然,也不能过高评价其实际益处。

《天盛律令》中的“大食”考

西夏王朝制定的《天盛律令》多处提到“大食”,学界一度误认为西夏与阿拉伯国家关系密切。“大食”是唐代中国对西亚地区出现的阿拉伯帝国的称呼,此外北宋初年葱岭一带出现的喀喇汗王朝,在汉文史籍中多称之为“大石”,有时也称之为“大食”。历史上大食一词自西向东扩延,指称范围的最东端就是喀喇汗王朝。西夏文献中的“大食”或“大石”,并非指阿拉伯国家,而指喀喇汗王朝。西夏后期给予喀喇汗王朝与西州回鹘同等的地位,将他们派来的使者、商人一并称之为“客人”,待遇明显优于别国。西夏僻在西北一隅,以其国力物力,不可能远与阿拉伯国家“写转传牒诏”,直接进行商贸往来。西夏在贸易伙伴的选择上绕过喀喇汗王朝,舍近求远,也不符合当时丝路贸易以“中转”贸易为主的事实。《天盛律令》中的“大食”实指称喀喇汗王朝,西夏与阿拉伯帝国没有直接的商贸往来,对这个问题的澄清,有助于我们进一步认识两宋时期中西交通的总体状况。

清代大一统国家视野下的州县驿站财政

清朝建立后意图以政府雇募的方式,取代明代以来驿站差役派诸民间的“民当”做法,为此对驿站财政进行了一番改革,但实际上,由于经费短缺,强制性摊派屡禁不绝。及至清代晚期,因大规模战争的压力,州县向百姓摊派更多的额外驿站差徭,使得州县驿站财政发生结构性变化。以河南为例,在官绅合作下,州县组建以车马局为代表的非正式机构,系统管理境内驿站差徭的摊派和使用,由此建立起国家制度之外的额外财政体系。驿站额外财政的产生和发展,是清中后期州县驿站财政转型的结果,它大幅提升了大一统国家汲取基层资源的能力,为近代州县地方财政的形成奠定了基础。

众音杂沓:金初文学生态的历史还原

金国初立,时局纷乱,为尽快实现少数女真人对绝大多数汉人、契丹人等的统治而“借才异代”,辽、宋文士一时间集聚金廷。其中,作为金初文学主力军的由宋入金文人群体不被女真统治者所信任,处境艰难。这一群体身份结构的多样性及当时社会政治的复杂性,造就了他们异常复杂的情感与心态,体现在文学上就是金初文学没有主旋律,没有同一性,众音杂沓,呈现出多元文学生态景观。同时,这在客观上也构建了其时文坛的丰富多元和规模宏大的创作队伍。基于这些“异代”文人较为深厚的艺术修为,金代文学获得了较高起点,这也成为其“一代制作能自树立唐、宋之间”的重要原因。

清代直隶省举人中举效应研究

清代直隶籍举人在为官业绩、做人品行、艺术创作和文教发展等方面取得了较为重要的成就,为整个清代乃至近代社会发展做出了贡献,呈现出较为明显的地域和层级特点,为全面准确评价清代举人群体的历史作用奠定了基础。

宋代湘江流域人口变迁研究

湘江流域地区的人口在宋代发生了巨大的变迁。在经济发展与移民迁入的影响下,湘江流域人口数量迎来了一次飞跃发展,变化趋势表现为快速上升,少量下降,再稳步上升。北宋时期,湘江流域的人口年均增长率始终排在全国前列,这一时期湘江流域人口发展速度非常快,南宋时期,湘江流域人口年均增长率大幅下降,人口增速减缓。湘江流域的人口分布与地区经济发展水平密切相关,到南宋末年,潭州、衡州、岳州等地因经济发展较好,人口密度高于其它各州。湘江流域的人口分布是不平衡的,人口稠密区起初集中在湘江干流河谷地带,南宋时期又转向了湘江中下游地区。

魏晋风雅的叛散与重构

魏晋文学历来被称为魏晋风流的彰显,原因正在于传统的风雅之道受到冲击。然而,自东汉末年以来,以仲长统等为代表的士人对风雅传统进行叛散的同时,也作了重构的努力。这种叛散与重构之间的关系极为复杂,从消解的因素来说,主要是时代与士人命运的变化,形成了不同于两汉时代的文学观念与知识体系。建安文学以气为美、诗赋尚丽即是这种表现,正始玄学与佛学思想的兴起也对传统的风雅之道有所解构。魏晋时代帝王与士人的文学书写,叛散与重构有机地融合在一起,形成了政教与审美融合一体的文学形态,从而为唐代文学的发展奠定了良好的基础。