從王朝地理到歷史地理

前言

　　Any society or culture， Chinese or Western， ancient or mod-ern， rests its laurels on some prevailing self- definition mediatedthrough time （history） and defined in space （geography）. What weonce pompously called "weltanschauung" or"worldview"， and whatgeographers call our "cognitive map" is just another way of describ-ing that self- definition. So too are our traditional maps —— thosetwo dimensional， graphic representations of commonly——agreed def-initions of where we are. In other words too， whatever else wemight be， we are known to others and among ourselves by the waywe define our "place in the world". Therefore too， if and when thatdefinition shifts ground —— if and when "our place in the world" be-gins to change， it can be the equivalent of an earthquake leaving inits wake the rubble of centuries and， for the survivors， either thepossibility of rebuilding some new combination of places， or migrat-ing to safer ground. Naturally， such earthquakes are not everydayoccurrences and， normally， their impact is only local. They tend tooccur only at moment when， rather like the tectonic forces of theearths plated themselves， two self- definitions come into directconflict and one is forced to give way （space） to the other.Throughout human history this has usually occurred when two cul-tures go "head——to——head" in mortal combat and again， normally，the consequences are only local or regional. But， what happenswhen such earthquakes are supernova——like in that they send shock-waves around the globe， destroying not only one parochial history atthe epicenter， but also transforming the history of the world itself？　　One such massive earthquake is represented by the story thatunfolds in the following study —— the collapse of Chinas so——called"traditional" or "Confucian" elite definition of itself and its place inthe world， and the rebuilding of that sense of place in modern China.

內(nèi)容概要

　　Therefore too， if and when thatdefinition shifts ground —— if and when "our place in the world" be-gins to change， it can be the equivalent of an earthquake leaving inits wake the rubble of centuries and， for the survivors， either thepossibility of rebuilding some new combination of places， or migrat-ing to safer ground. Naturally， such earthquakes are not everydayoccurrences and， normally， their impact is only local. They tend tooccur only at moment when， rather like the tectonic forces of theearths plated themselves， two self- definitions come into directconflict and one is forced to give way （space） to the other.

書籍目錄

PrefaceAcknowledgmentsChapter 1 IntroductionThe Modernization of Historical GeographyOn the History of Geography： Theoretical ConsiderationsWestern Influence and Chinese InherenceStudies on the History of Geography of ChinaThe Modern Historical Geography in China： QuestionThe Structure of This StudyChapter 2 Confucian Geography： The TraditionThe Setting of Confucian GeographyThe Harmonious Order of the LandAn Official Geography (Geography as Political Power)A Moral and Ritual Geography (Geography as the Demonstration of Humanity)A Transcendental Geography (Geography as a Part of Cosmology)An Historical Geography (Geography as the Identity of Place)Chapter 3 Geography in the Qing Dynasty： The Dynastic GeographyThe Separation of Geography from CosmologyThe Evidential Research Movement and GeographyThe Flourishing of "Yan-Ge Di-Li"Chapter 4 The Early Twentieth Century： TheTime of ChangeThe Collapse of the Concept of "Central Kingdom"The Dissemination of Social DarwinismThe Veneration of "Mr. Science"The National Studies MovementThe Emergence and Limitation of the Modern GeographyChapter 5 Gu Jiegang： The New Dynastic Geography (1)The Power of Geography in Gu Jiegangs Historiography "Gu Di Bian"： A Critique of Ancient GeographyThe Organization of the Yu Gong SocietyChapter 6 Yu Gong Society ： The New Dynastic Geography (2)The Role of the Yu Gong SocietyThe Achievements of the JournalThe Problem of TheoryChapter 7 The Study of Hou Renzhi： Historical GeographyThe Theoretical Basis for Historical Geography Criticism of Yan-ge Di-liHous Critiques of Dynastic GeographyHous Concern with the Meaning of LandscapeTraditional Values of the Modern ScholarChapter 8 Conclusion Tradition and ModernityThe Contribution of Historical Geography A Remaining DilemmaBibliographyGlossary

章節(jié)摘錄

版權(quán)頁(yè)：This sense of distance from Chinese tradition was exacerbatedby other factors in early 20th century China. As a result of four factors （the growth of scientism, the end of the traditional examination system, the breakup of many traditional educational institutionstied to the Qing monarchy, and the messy state of Republican politics, intellectuals were encouraged to see themselves as existing independently from the political authorities. No longer able to attachthemselves to some political power, as they had in the past, intellectuals often lost their sense of their place in society；as a result, they became highly self-centered and individualistic.It was obviously hard for intellectuals to come to terms withthe new political situation, given the bleak political and social realities that emerged from the 1911 Revolution. Many intellectuals convinced themselves that it was pointless to try to fashion political changes before they had established a solid foundation in Chineseculture for the transformation of Chinese society. Therefore Hu Shiurged his compatriots, "not to talk about politics for twentyyears. "Many scholars, in trying to build a nonpolitical foundationfor a new China through scientific studies aimed at reforming Chinese society, stressed the importance of intellectual and culturalchange over political, social, and economic changes. Their worship of the Western scientific spirit tended to reinforce their belief that it was only objective truth, rather than political power, that should beserved. When these scholars felt the need for organizations, theypreferred academic associations to political parties.Scholars likeDing Wenjiang, Hu Shi, Cai Yuanpei, and Gu Jiegang had nostrong partisan political identification then. Most of their energies were devoted either to the New Culture movement or to the organization of new academic associations. The Yu Gong society, whichwould become the center of the movement for a new dynastic geography, was a typical organizational effort for the period.

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