明代研究Pub Date : 2022-06-01DOI: 10.53106/160759942022060038001
唐立宗 唐立宗
{"title":"俱撰有志：明代河東學派張良知的仕宦生涯與志書編刊析論","authors":"唐立宗 唐立宗","doi":"10.53106/160759942022060038001","DOIUrl":"https://doi.org/10.53106/160759942022060038001","url":null,"abstract":"\u0000 明儒薛瑄於山西河東地區發揚程朱理學，倡研正心復性的實踐之學，受教弟子成眾，後世稱河東學派。薛瑄的再傳弟子呂柟，被視作明代中期河東學派的代表人物，呂柟同時受到關學的影響，除了持續推動研經講學外，還投入地方志的編纂工作，其言教身教之影響值得留意。本文主要探究明代河東學派門人編纂地方志的動向，特別以張良知為例，透過記載其生平事蹟的神道碑文，及相關志書、文集等，考察他在許州、漢中、中都三地的仕宦經歷與修志作為，及其所撰志書史料價值，並指出河東學派關心史志之剪裁編排、重視國家典章制度與官員政務活動的志書風格。\u0000 By focusing on the relationship between the Ming dynasty Hedong School member Zhang Liangzhi’s career and his selection of materials for the compilation of local gazetteers in three different locales (Xuzhou, Hanzhong, Zhongdu), this article makes a preliminary foray into what members of the Hedong School emphasized in their compilation of local gazetteers. Using Zhang’s stele epitaph, his gazetteers writings, and collected works (wenji), along with other historical documents, I investigate the relationship between his approach to governing local communities and the compiling of local gazetteers. Through an assessment of this relationship, this article reveals that the Hedong School not only focused on matters of editing and the arrangement of historical sources but further favored topics related to imperial decrees and regulations, and governmental affairs.airs.\u0000 \u0000","PeriodicalId":160957,"journal":{"name":"明代研究","volume":"38 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123285895","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
明代研究Pub Date : 2022-06-01DOI: 10.53106/160759942022060038002
王鈺晨 王鈺晨, 潘星輝 Yu-chen Wang
{"title":"從宦官到文人：二黃藏畫冠江南研究","authors":"王鈺晨 王鈺晨, 潘星輝 Yu-chen Wang","doi":"10.53106/160759942022060038002","DOIUrl":"https://doi.org/10.53106/160759942022060038002","url":null,"abstract":"\u0000 明憲宗朝司禮太監黃賜藏畫甚富，在南京守備任上去世後，由長侄錦衣衛官黃琳繼承。在黃賜、黃琳豐富的收藏中，以王維真跡的藝術價值尤高，黃琳亦憑此與士大夫、文人展開交遊。二黃藏品多源自內府，因緣際會現身江南，成為貴族的、院體的、注重寫實的繪畫作品的大規模展出。二黃藏品在江南的顯晦、存佚，反映了從宦官到文人的藝術傳播與變遷，背後暗藏著從北京到南京、從宮廷到民間、從「北宗」到「南宗」的線索，貫穿身分、場域和畫派流變。\u0000 During the reign of the mid-Ming dynasty Emperor Xianzong, his eunuch Director of the Directorate of Ceremonial, Huang Ci amassed an extensive collection of fine paintings. After Huang Ci’s death in Nanjing, his eldest nephew Huang Lin, an Imperial Bodyguard, inherited these invaluable collections. There were many fine works in this collection, among which Wang Wei’s paintings possessed a high artistic value. Huang Lin relied on these invaluable collections to expand his circle of scholar-official and literati contacts. Much of the Huang collection originated from the imperial storehouse, but through a series of circumstances it was displayed in a last large scale exhibition in Jiangnan as an example of the noble “Academy” style (yuanti) of realistic depictions. As for the fate of the Huang collection in Jiangnan, its appearance and obscurity, its preservation and loss all reflect the spread and transformation of these works in the hands of eunuchs to literati. A study of these circumstances further offers some clues as to how this work moved from Beijing to Nanjing, from the palace to the populace, and from northern to southern schools of painting.This shows the change of identity, region and the school of painting.\u0000 \u0000","PeriodicalId":160957,"journal":{"name":"明代研究","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129921643","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
明代研究Pub Date : 2021-12-01DOI: 10.53106/160759942021120037003
彭皓 彭皓
{"title":"晚明軍士收入考——兼論明代國家財政之基本精神","authors":"彭皓 彭皓","doi":"10.53106/160759942021120037003","DOIUrl":"https://doi.org/10.53106/160759942021120037003","url":null,"abstract":"\u0000 以往的明代財政史研究，大都選擇以財政收入一側的嬗遞為考察對象而不離乎制度研究的範式與國家本位的視角。本文以財政支出為切入點討論晚明軍士收入的構成與水準，進而以自下而上的進路，探討明代國家財政之基本精神。本文將晚明軍士收入劃分為常規性收入與臨時性收入，前者包括月糧、布花、馬料，後者則涉及行糧、安家銀。對於衛所軍士而言，晚明財政體制的白銀化未對其生計產生實質影響，其收入仍不過與洪武時期的標準大體相持，僅能勉強維生。相形之下，並不歸屬於衛所軍戶制之中的募兵所得餉銀明顯更高。兩者的分野與明代財政奉行的「原額主義」密切相關：國家以戶籍制束縛軍戶，設計微薄的糧餉標準，以此適應同樣偏低的財政收入。此一機制雖因晚明戰爭不斷而崩解，卻為清朝繼承乃至進一步鞏固。\u0000 Earlier studies on Ming dynasty finance have mainly focused on changes in revenue, following an institutional and state-oriented paradigm. This essay instead examines military pay, the largest expenditure of the late Ming central government, thus offering a perspective from the bottom up. This essay distinguishes late Ming military pay into regular and temporary categories. The former included monthly grain allowances, clothing, and horse fodder, while the latter included travel rations and relocation funds. For the military households, the commutation of the financial system into silver did not have a substantial impact on their livelihood. Their income had remained largely the same since the founding of the dynasty, and they could barely make ends meet. By contrast, the recruits, who were not registered with military households, received payment and rations that were significantly higher. The discrepancy between the two was closely linked to the “quota system” practiced in Ming financial administration. When the government established households fixed in the military category, meager rations were standardized, commensurate with the low revenue of the financial administration. Although this mechanism collapsed amidst the continuous wars of the late Ming, it was adopted and further consolidated in the Qing dynasty.\u0000 \u0000","PeriodicalId":160957,"journal":{"name":"明代研究","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130382548","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
明代研究Pub Date : 2021-12-01DOI: 10.53106/160759942021120037002
詹前倬 詹前倬
{"title":"楊起元的思想發展及其對師門之學的塑造","authors":"詹前倬 詹前倬","doi":"10.53106/160759942021120037002","DOIUrl":"https://doi.org/10.53106/160759942021120037002","url":null,"abstract":"\u0000 活躍於十六世紀下半葉的楊起元是泰州大儒羅汝芳的弟子。他於師教篤信弗疑，承繼與推廣師學的努力亦廣為傳頌，李贄言楊氏之學「大抵皆本父師之言而推衍之」。不過，前輩學者已經注意到楊、羅之間的思想間距。本文關注楊起元的思想發展，特重其師學塑造，以測定楊氏與其師思想與學說的距離。楊起元於羅汝芳過世後參與兩次師學塑造運動。第一次發生在羅汝芳的喪禮之上，同門弟子咸集驗證所得，以「明德」私諡羅汝芳，也以此為師門宗旨理解羅汝芳之學。喪禮後數年，楊起元閱讀其師遺集而感悟於「孝」，因此開啟《孝經》編纂工程。楊氏藉此發揚羅汝芳的孝弟慈論，但是比起羅氏孝論的源頭《大學》，他更為推崇《孝經》，也認為該經更為契合羅氏之學。師門孝論的核心經典，在楊起元手上完成從《大學》到《孝經》的轉換，是為楊氏參與的第二度師學塑造。本文認為，楊起元的案例顯示陽明學發展至十六世紀末，愈發鼓勵思想學說落實成具物質性之文本，而楊氏所塑造的師門之學正是在落實的過程中，漸與羅汝芳之學分離開來。\u0000 This paper examines the development of Yang Qiyuan’s (1547-99) thought with a special focus on his efforts in reshaping the learning of his master, Luo Rufang (1515-88), in order to assess the distance between the teachings of the two. Yang participated twice in events to reshape the teachings of his master. The first time was at the funeral for Luo Rufang, when Yang and the other disciples assembled together to consolidate Luo’s legacy. On their own they gave him the posthumous title of “Bright Virtue,” taken from the Great Learning, and regarded this as a representative element of Luo Rufang’s teachings. Years after the funeral, while reading through the master’s remaining works, Yang came to realize the significance of filial piety, and thereupon began a project to compile the Classic of Filial Piety, in which he emphasized the themes of filial piety, fraternity and kindness in Luo’s teachings. While Luo’s theories on filial piety were based upon the Great Learning, Yang instead pointed to the Classic of Filial Piety as more suited for Luo’s teachings. Thus, changing the textual basis for Luo’s theories on filial piety was Yang’s second reshaping of his master’s legacy. This essay argues that the case of Yang Qiyuan illustrates Wang Yangmingism (1472-1529) at the end of the sixteenth century developed to emphasize on rendering doctrine into textual form. Yang’s reshaping of his master’s legacy was part of this process, and led him to part ways with his master’s original teachings.\u0000 \u0000","PeriodicalId":160957,"journal":{"name":"明代研究","volume":"108 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121466602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
求助内容：
应助结果提醒方式：