Content of 近代史研究 in our journal

Published in last 1 year |  In last 2 years |  In last 3 years |  All Please wait a minute... For Selected: Download Citations EndNote Reference Manager ProCite BibTeX RefWorks Toggle Thumbnails Select “Home”, “Nation”, “Manchu” and “Han”: On the Abdication of the Qing Emperor and the Big Compromise in 1912 SHEN Jie Journal of East China Normal University (Philosoph    2014, 46 (3): 41-50.   Abstract （773）   HTML （5）    PDF （932KB）（1554）       Knowledge map    The abdication of the Qing Emperor and the Big Compromise in 1912 was a dramatic change in China’s political culture, not only because it represents the transformation from a monarchy to a republic, but also because the compromise, to some extent, updated the “shifts of dynasties” in the traditional sense. In China’s political history, revolutions had been always cruel, in which “emperors died for the nation; officials died for the territory; literati died for the institutions”. “Death” has become a political protocol. However, in 1912, they decided to compromise: the emperor rather granted the nation to the common people than died for it; it was unnecessary for officials and literati to die for the emperor, embracing the new institutions of the “republic”. In various entanglements of home, nation and ethnical groups, “adhesion to the feudalism” lost its rationality and value foundation, while it was an appropriate choice to “compromise”. Western revolutions and modern transitions were usually achieved in the spirit of contract. This kind of compromises guided by the contract spirit is rare in China’s traditional politics. Therefore, if we regard the compromise as a principle of the parliament and constitutionalism, the Big Compromise in 1912 has more specific significance in the sense that it at least terminated the imperialistic politics and culture formally and initiated the modern transformation of China’s politics. Related Articles | Metrics Select Feng Jingru in the Political and Cultural Vortex in the Late Qing Dynasty ZOU Zhen-huan Journal of East China Normal University (Philosoph    2014, 46 (3): 51-58.   Abstract （905）   HTML （7）    PDF （684KB）（2408）       Knowledge map    Feng Jingru escaped to Japan in his early age due to his father’s participation in the Red Turban Rebellion. He ran Wenjing Shop in Yamashitacho, Yokohama, which engaged in selling foreign stationery and print production. Feng treated Sun Yat-sen warmly when he went to Yokohama after the failure of the Guangzhou Uprising in 1895. Soon after, China Revival Society was established on the 2ed floor in Wenjing Shop and Feng was elected as the first president of Yokohama Sub-association of China Revival Society. He often sponsored Sun Yat-sen’s revolutionary activities in Japan afterwards. In 1898, Feng founded Datong School, the first Chinese school in Japan. In 1901, Wenjing Shop caught a fire. In the same year, Feng became the nominal general manager of Guangzhi Book Company in Shanghai. He promoted the new publishing business with his own social status and influence. In the political and cultural vortex in the late Qing Dynasty, Feng made a great contribution to the cultural and educational career. Related Articles | Metrics Select A New Study of Zheng Guanying in the “Mutual Protection of Southeast China” Period DAI Hai-bin Journal of East China Normal University (Philosoph    2014, 46 (3): 59-68.   Abstract （726）   HTML （4）    PDF （885KB）（1856）       Knowledge map    With the consideration that “one should be suffered from a real disaster resulted from the pursuit of a vain fame”, Zheng Guanying secretly and carefully conducted the “Flag Changing” activity on the ship of China Merchants Steamship Company with a businessman’s calmness and reason. With political consideration, he also provided lots of advices concerning strengthening and developing the “Mutual Protection of Southeast China” from the political perspective. He participated in Chinese Parliament. With the acceptance of “being dutiful to the throne”, he consciously opposed Boxer Movement, exclusivity and the Northern Government. On the other hand, he had strong desire about the prospect of the political reform and carried it into practice by submitting petitions. The profound historical information implied in these facts not only provides us with clues to understand more deeply the relation between his words and his time, but also provides us with excellent material to rethink the monotone paradigm in the extant historical narrations which holds the sharp confrontation between the new and the old. Related Articles | Metrics Select The Initiation of Shen Daily: Who Was the Writer of the Essay “A Discourse on the Earth”? WU Guo-Yi Journal of East China Normal University (Philosoph    2012, 44 (1): 53-60.   Abstract （1400）   HTML （4）    PDF （1531KB）（1316）       Knowledge map    The essay of “A Discourse on the Earth”, published in the first month issue of the Shen Daily in 1872, was called the first scientific enlightenment of populace, “a kind of astronomical and geographical knowledge which could be read in a newspaper”. However, the question of “who on earth was the writer” remains a centenary mystery. According to some data in the Tongzhi period of the Qing Dynasty, the real writer should be Gao Yunlin, an educated young man in Hangzhou, Zhejiang, instead of Jiang Qizhang, a chief writer at the Shen Daily. Related Articles | Metrics Select MA Junwu’s Interpretation of Rousseau’s Thought  ——A Focus on MA’s Translation of Du Contrat Social WANG Yao Journal of East China Normal University (Philosoph    2012, 44 (1): 61-68.   Abstract （1293）   HTML （7）    PDF （1546KB）（1752）       Knowledge map    The purpose of this paper is to make a comparison between the original French version of The Social Contract and MA Junwu’s translation book of Zuben Lusao Minyuelun, and then to analyze MA’s interpretation of The Social Contract. The questions focus on the points as follows: Did MA Junwu properly translate any core idea of Rousseau’s book? What were the differences between Rousseau’s thought and MA’s thought? Without doubt, there were some natural barriers between Rousseau and MA Junwu, which were related to their different religious beliefs and moral values. Related Articles | Metrics