托比·林肯《中国城市史》剑桥:剑桥大学出版社,2021。286页,29.99美元(纸质版)

IF 0.6 0 ASIAN STUDIES
C. Wooldridge
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引用次数: 0

摘要

是他关于太空的书。在刘易斯的一篇轶事(这一次来自《孟子》)中,一位朝廷官员抗议说,只有他才尊重他的统治者,因为只有他才提出批评,而其他人则懒得这样做。我同意那位官员的观点,我说这本书没有做关于空间的书所做的事情:对历史演员本身的观点进行调查。在我看来,一部致力于荣誉与耻辱的理想作品应该描绘出“荣誉与耻辱”词汇变化的轮廓,以及这些概念的新版本爆发的确切背景,有时是在同一群“知识分子”或地方权贵之间。我想让读者熟悉推动人们采取行动的更广泛的动机和即时情况,无论这些动机和情况是高是低。尽管如此,这本书的潜在吸引力仍然是对学术界和本科生以外的读者以及专业历史学家非常感兴趣——我怀疑不同的读者会很高兴地吸取不同的教训。书院以外的普通读者可能会发现,书中的观点与他们在其他地方学到的东西产生了共鸣,同时为他们提供了一个新的视角,通过这个视角来看待荣辱问题,并在这个过程中向他们介绍了一些中国思想的经典。本科生将从刘易斯那里学到,情感是历史探索的合适主题,同时,即使在遥远的古代,群体也不会掌握稳定的权力,书中收集的许多翻译都很适合“思考”。他将后来“正式法律体系”的出现追溯到荣辱话语的决定无疑是重要的,除非我们应该颠倒因果关系。(法律,无论是描述性的还是描述性的,总是反映了权贵的规范,这一点似乎至关重要。)对于我们这些在“区域研究”中努力工作的人来说,这些都不是微不足道的礼物,我很感激。框架就是一切。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
An Urban History of China By Toby Lincoln. Cambridge: Cambridge University Press, 2021. 286 pp. $29.99 (paper)
being his book on space. In one of Lewis’s anecdotes (this time from the Mencius), a court official protests that he alone respects his ruler since he alone offers criticism, while others do not trouble to do so. I share that official’s sentiments, when I say this book does not do what the book on space does: offer a survey of the perspectives of the historical actors themselves. To my mind, an ideal work devoted to honor and shame would map the contours of the shifting terrain of the vocabulary of “honor and shame” and the precise contexts in which new versions of these concepts erupt, sometimes within the same group of “intellectuals” or local magnates. I want to familiarize readers with a broader range of motivations and immediate situations that propelled people, high and low, to take action. The potential appeal of this book is nonetheless very wide—interested readers outside of the academy and undergraduates, as well as professional historians—and I suspect that different readers will happily take away different lessons. General readers outside the academy may find that its arguments resonate with what they have learned elsewhere, while offering a new lens through which to view the issues of honor and shame that introduces them to some classics of Chinese thought in the process. Undergraduates will learn from Lewis that the emotions are a fit topic for historical exploration, also that groups do not command stable power, even in remote antiquity, and many of the translations gathered within its pages are good to “think with.” His decision to trace the emergence of later “formal legal systems” to the honor-shame discourse is surely important, unless we should reverse cause-and-effect. (That the laws, ascriptive as well as descriptive, always reflect the norms of the powerful seems vital to register.) These are not paltry gifts to those of us who labor in “Area Studies,” and I am grateful. The framing is all.
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