香港浸會大學饒宗頤國學院 Hong Kong Baptist University Jao Tsung-I Academy of Sinology

09/09/2026

📣饒宗頤國學院很榮幸邀請到北師香港浸會大學通識教育學院副教授黃蕉風，為2026年秋季半月譚演講第二場（總第97場）主講嘉賓。

黃蕉風教授是饒宗頤國學院2018年度選堂博士畢業生。2025年4月，國學院「選堂博士文庫」系列叢書第三種收入其著作《墨家之謂教：墨學「宗教性」抉微》。從昔日求學沉潛到如今新著問世，黃教授長期致力於墨學研究，乃當代墨學復興的先行者。

此次講座，黃教授將從文明互鑒視閾出發分享其多年研墨心得，帶領聽眾深入千年墨家經典，領略先秦哲思世界的深湛魅力。誠邀各位同仁與師生踴躍參與，一同探尋墨學奧旨！

🕰️2026/9/16 | 14:30–16:00 |普通話主講
📖墨家之謂教：百年墨學宗教性研究的學術史反思與古典學新探
👤黃蕉風，北師香港浸會大學通識教育學院副教授

摘要：近世以降之墨學研究，恆有一偏至傾向，乃以墨家為中土唯物主義與科技理性之典範，特表其學說中包含唯物色彩者，如「非命」「節用」諸端並墨辯邏輯學、《墨經》所載物理學。而於其有涉宗教信仰之論者，若「天志」「明鬼」之屬，輒斥之為封建迷信，甚而鄙為不齒。此風漸成學林論墨之「政治正確」，亦成研墨解經之「路徑依賴」。此中所系之學術焦點，即墨家果為建制之「宗教」乎？或具宗教雛形之「准宗教」乎？墨家得以稱「宗教」乎？得以名「墨教」乎？此實百年墨學格局中亟須探明之根本問題。欲應斯問，當據傳世典籍、出土文獻及史料遺存，藉由跨學科之方法以審慎推原，由是重衡墨家宗教思想之價值，還原其宗教形態之本來面目，庶幾可煥中土墨學於文明互鑒視閾中之理論潛能。

🔎報名鏈接：https://forms.cloud.microsoft/r/ZdgbLdaG8g
📍地點：香港浸會大學逸夫校園逸夫行政樓7樓702會議室

更多「半月譚」講座咨詢請見：https://jas.hkbu.edu.hk/zh-hk/events/2026/A-Hundred-Sinology-Fortnightly-2026-Fall.html

#半月譚 #百譚萬象 #墨家 #墨子 #墨經 #宗教 #墨教 #選堂博士 #古典學 #學術史

04/09/2026

🎉饒宗頤國學院很榮幸邀請到浸大中文系蕭欣浩博士，為本學期半月譚開場演講第一場（總第96場），誠邀大家報名參加！

2026/9/8 | 10:30–12:00 | 廣東話

📖從文字到圖像：談飲食文學應用與人工智能教學

蕭欣浩，香港浸會大學中文、歷史、宗教及哲學學部中國語言文學系一級講師

📝中國古籍記載豐富的飲食資料，主題包括：故事、醫療、烹飪、養生等，本身已具備各種價值，可供深入研究。飲食資料的獨特性在於，於閱讀以外，部份可延伸到現實生活，變成可觸及和呈現的元素，可作為古今對照和古為今用的上佳材料，甚至能呈現於餐桌之上，變成由文字演繹成菜式的特殊應用。隨著人工智能教學的發展，飲食資料的運用已不限於文字，更可化成圖像和影像，用於研究、教學與知識轉移，為文獻與文學提供嶄新的展示渠道，構成中華飲食文化傳播的新方法。

🔎報名鏈接：https://forms.cloud.microsoft/r/pW2GgFjUXB
📍香港浸會大學逸夫校園逸夫行政樓7樓702會議室

「百譚萬象——半月譚講座」
為弘揚傳統文化精粹、深化校園學術對話，饒宗頤國學院特創設「半月譚」系列雅集。此學術雅事每屆雙週之期，廣邀海內外國學與漢學新銳學人共研經史子集，分享治學心得，以啓發思考、拓展視野。迄今，「半月譚」系列已成功舉辦95場，2026年秋季學期將迎來第96至第100場線下講座，主題定為「百譚萬象」，以慶祝系列邁入百場里程碑，並為70周年校慶誌喜。期待在國學院與您相見！

地點：香港浸會大學逸夫校園逸夫行政樓7樓702會議室（現場實體，不設線上）

九月份兩場講座詳情如下：

第一場（總第96場）
2026/9/8 | 10:30–12:00 | 廣東話主講
從文字到圖像：談飲食文學應用與人工智能教學
蕭欣浩，香港浸會大學中文、歷史、宗教及哲學學部中國語言文學系一級講師

摘要：中國古籍記載豐富的飲食資料，主題包括：故事、醫療、烹飪、養生等，本身已具備各種價值，可供深入研究。飲食資料的獨特性在於，於閱讀以外，部份可延伸到現實生活，變成可觸及和呈現的元素，可作為古今對照和古為今用的上佳材料，甚至能呈現於餐桌之上，變成由文字演繹成菜式的特殊應用。隨著人工智能教學的發展，飲食資料的運用已不限於文字，更可化成圖像和影像，用於研究、教學與知識轉移，為文獻與文學提供嶄新的展示渠道，構成中華飲食文化傳播的新方法。

報名鏈接：https://forms.cloud.microsoft/r/pW2GgFjUXB

第二場（總第97場）
2026/9/16 | 14:30–16:00 | 普通話主講
墨家之謂教：百年墨學宗教性研究的學術史反思與古典學新探
黃蕉風，北師香港浸會大學通識教育學院副教授

摘要：近世以降之墨學研究，恆有一偏至傾向，乃以墨家為中土唯物主義與科技理性之典範，特表其學說中包含唯物色彩者，如「非命」「節用」諸端並墨辯邏輯學、《墨經》所載物理學。而於其有涉宗教信仰之論者，若「天志」「明鬼」之屬，輒斥之為封建迷信，甚而鄙為不齒。此風漸成學林論墨之「政治正確」，亦成研墨解經之「路徑依賴」。此中所系之學術焦點，即墨家果為建制之「宗教」乎？或具宗教雛形之「准宗教」乎？墨家得以稱「宗教」乎？得以名「墨教」乎？此實百年墨學格局中亟須探明之根本問題。欲應斯問，當據傳世典籍、出土文獻及史料遺存，藉由跨學科之方法以審慎推原，由是重衡墨家宗教思想之價值，還原其宗教形態之本來面目，庶幾可煥中土墨學於文明互鑒視閾中之理論潛能。

報名鏈接：https://forms.cloud.microsoft/r/ZdgbLdaG8g

更多講座詳情請見：https://jas.hkbu.edu.hk/zh-hk/events/2026/A-Hundred-Sinology-Fortnightly-2026-Fall.html

#半月譚 #百譚萬象 #飲食文學 #人工智能 #墨學 #墨家 #古典學 #宗教性

A Hundred Sinology Fortnightly

To celebrate the essence of traditional culture and deepen academic dialogue on campus, the Jao Tsung-I Academy of Sinology has introduced the “Sinology Fortnightly” series. This academic event invites emerging scholars of Chinese and Sinological studies worldwide to collaboratively explore classic texts and share scholarly insights, thereby igniting intellectual creativity and expanding perspectives. With 95 forums already held, the series is set to host its 96th to 100th sessions in person during the Fall Semester of 2026. Themed "A Hundred Sinology Fortnightly" this milestone coincides with our University's 70th anniversary celebrations. We look forward to welcoming you to the Academy!

Venue: SWT 702, Level 7, Shaw Tower, Shaw campus, Hong Kong Baptist University (In-person only)

Below are details of the seminars in the 2026 Fall:

Session 1 (Overall No. 96)
2026/9/8 | 10:30–12:00 | Cantonese
From Text to Image: The Application of Food Literature and AI-Assisted Teaching
SIU Yan Ho, Lecturer I, Department of Chinese Language and Literature, Academy of Chinese, History, Religion and Philosophy, Hong Kong Baptist University

Abstract: Ancient Chinese classics contain rich gastronomic materials covering a wide array of topics, including anecdotes, medicine, culinary arts, and dietary nourishment, offering substantial value for in-depth scholarship. The distinctiveness of these culinary records lies in their capacity to transcend textual reading: they can be extended into real-life contexts as tangible, experiential elements. Serving as ideal materials for bridging antiquity and modernity—as well as adapting ancient knowledge for modern application—these texts can even be materialized on the dining table, manifesting a unique practice of transforming written records into actual culinary dishes. Amid the advancement of artificial intelligence in pedagogy, the application of culinary literature has expanded beyond written text into generated images and videos. When integrated into research, teaching, and knowledge transfer, this visual medium offers an innovative channel for presenting literary and documentary heritage, thereby establishing a new paradigm for the dissemination of Chinese food culture.

Registration: https://forms.cloud.microsoft/r/pW2GgFjUXB

Session 2 (Overall No. 97)
2026/9/16 | 14:30–16:00 | Putonghua
Is Mohism a Religion? Reflection on “Mohist Education” in Mohist Studies
HUANG Jiaofeng, Associate Professor, School of General Education, Beijing Normal-Hong Kong Baptist University

Abstract: Since modern times, many scholars have said that Mohism was the representative of materialism and science and technology school in the pre Qin period. Therefore, it has become the mainstream of academic circles to expound the materialist thoughts of Mohism, such as “natural”, “forceful engagement” and “economical use”, and to belittle the idealistic religious dimensions (religious thoughts and religious forms) of Mohism, such as “respecting heaven” and “doing ghosts”, “Political correctness” and path dependence of Mohist studies for hundreds of years. This is the defect of Mohist study. Is Mohism a “Mohism religion”. This is also a big problem in the study of Mohism. The author thinks that it is necessary to speculate on the basis of existing relevant literature and interdisciplinary knowledge in order to approach the true features of Mohist religious thought and religious form to the maximum extent, and expand the dimension of Mohism in the field of civilization dialogue. Relevant research should balance “historical materials”, “Mohist classics” and “reasonable speculation”.

Registration: https://forms.cloud.microsoft/r/ZdgbLdaG8g

More details: https://jas.hkbu.edu.hk/en/events/2026/A-Hundred-Sinology-Fortnightly-2026-Fall.html

02/09/2026

「百譚萬象——半月譚講座」
為弘揚傳統文化精粹、深化校園學術對話，饒宗頤國學院特創設「半月譚」系列雅集。此學術雅事每屆雙週之期，廣邀海內外國學與漢學新銳學人共研經史子集，分享治學心得，以啓發思考、拓展視野。迄今，「半月譚」系列已成功舉辦95場，2026年秋季學期將迎來第96至第100場線下講座，主題定為「百譚萬象」，以慶祝系列邁入百場里程碑，並為70周年校慶誌喜。期待在國學院與您相見！

地點：香港浸會大學逸夫校園逸夫行政樓7樓702會議室（現場實體，不設線上）

九月份兩場講座詳情如下：

第一場（總第96場）
2026/9/8 | 10:30–12:00 | 廣東話主講
從文字到圖像：談飲食文學應用與人工智能教學
蕭欣浩，香港浸會大學中文、歷史、宗教及哲學學部中國語言文學系一級講師

摘要：中國古籍記載豐富的飲食資料，主題包括：故事、醫療、烹飪、養生等，本身已具備各種價值，可供深入研究。飲食資料的獨特性在於，於閱讀以外，部份可延伸到現實生活，變成可觸及和呈現的元素，可作為古今對照和古為今用的上佳材料，甚至能呈現於餐桌之上，變成由文字演繹成菜式的特殊應用。隨著人工智能教學的發展，飲食資料的運用已不限於文字，更可化成圖像和影像，用於研究、教學與知識轉移，為文獻與文學提供嶄新的展示渠道，構成中華飲食文化傳播的新方法。

報名鏈接：https://forms.cloud.microsoft/r/pW2GgFjUXB

第二場（總第97場）
2026/9/16 | 14:30–16:00 | 普通話主講
墨家之謂教：百年墨學宗教性研究的學術史反思與古典學新探
黃蕉風，北師香港浸會大學通識教育學院副教授

摘要：近世以降之墨學研究，恆有一偏至傾向，乃以墨家為中土唯物主義與科技理性之典範，特表其學說中包含唯物色彩者，如「非命」「節用」諸端並墨辯邏輯學、《墨經》所載物理學。而於其有涉宗教信仰之論者，若「天志」「明鬼」之屬，輒斥之為封建迷信，甚而鄙為不齒。此風漸成學林論墨之「政治正確」，亦成研墨解經之「路徑依賴」。此中所系之學術焦點，即墨家果為建制之「宗教」乎？或具宗教雛形之「准宗教」乎？墨家得以稱「宗教」乎？得以名「墨教」乎？此實百年墨學格局中亟須探明之根本問題。欲應斯問，當據傳世典籍、出土文獻及史料遺存，藉由跨學科之方法以審慎推原，由是重衡墨家宗教思想之價值，還原其宗教形態之本來面目，庶幾可煥中土墨學於文明互鑒視閾中之理論潛能。

報名鏈接：https://forms.cloud.microsoft/r/ZdgbLdaG8g

更多講座詳情請見：https://jas.hkbu.edu.hk/zh-hk/events/2026/A-Hundred-Sinology-Fortnightly-2026-Fall.html

#半月譚 #百譚萬象 #飲食文學 #人工智能 #墨學 #墨家 #古典學 #宗教性

A Hundred Sinology Fortnightly

To celebrate the essence of traditional culture and deepen academic dialogue on campus, the Jao Tsung-I Academy of Sinology has introduced the “Sinology Fortnightly” series. This academic event invites emerging scholars of Chinese and Sinological studies worldwide to collaboratively explore classic texts and share scholarly insights, thereby igniting intellectual creativity and expanding perspectives. With 95 forums already held, the series is set to host its 96th to 100th sessions in person during the Fall Semester of 2026. Themed "A Hundred Sinology Fortnightly" this milestone coincides with our University's 70th anniversary celebrations. We look forward to welcoming you to the Academy!

Venue: SWT 702, Level 7, Shaw Tower, Shaw campus, Hong Kong Baptist University (In-person only)

Below are details of the seminars in the 2026 Fall:

Session 1 (Overall No. 96)
2026/9/8 | 10:30–12:00 | Cantonese
From Text to Image: The Application of Food Literature and AI-Assisted Teaching
SIU Yan Ho, Lecturer I, Department of Chinese Language and Literature, Academy of Chinese, History, Religion and Philosophy, Hong Kong Baptist University

Abstract: Ancient Chinese classics contain rich gastronomic materials covering a wide array of topics, including anecdotes, medicine, culinary arts, and dietary nourishment, offering substantial value for in-depth scholarship. The distinctiveness of these culinary records lies in their capacity to transcend textual reading: they can be extended into real-life contexts as tangible, experiential elements. Serving as ideal materials for bridging antiquity and modernity—as well as adapting ancient knowledge for modern application—these texts can even be materialized on the dining table, manifesting a unique practice of transforming written records into actual culinary dishes. Amid the advancement of artificial intelligence in pedagogy, the application of culinary literature has expanded beyond written text into generated images and videos. When integrated into research, teaching, and knowledge transfer, this visual medium offers an innovative channel for presenting literary and documentary heritage, thereby establishing a new paradigm for the dissemination of Chinese food culture.

Registration: https://forms.cloud.microsoft/r/pW2GgFjUXB

Session 2 (Overall No. 97)
2026/9/16 | 14:30–16:00 | Putonghua
Is Mohism a Religion? Reflection on “Mohist Education” in Mohist Studies
HUANG Jiaofeng, Associate Professor, School of General Education, Beijing Normal-Hong Kong Baptist University

Abstract: Since modern times, many scholars have said that Mohism was the representative of materialism and science and technology school in the pre Qin period. Therefore, it has become the mainstream of academic circles to expound the materialist thoughts of Mohism, such as “natural”, “forceful engagement” and “economical use”, and to belittle the idealistic religious dimensions (religious thoughts and religious forms) of Mohism, such as “respecting heaven” and “doing ghosts”, “Political correctness” and path dependence of Mohist studies for hundreds of years. This is the defect of Mohist study. Is Mohism a “Mohism religion”. This is also a big problem in the study of Mohism. The author thinks that it is necessary to speculate on the basis of existing relevant literature and interdisciplinary knowledge in order to approach the true features of Mohist religious thought and religious form to the maximum extent, and expand the dimension of Mohism in the field of civilization dialogue. Relevant research should balance “historical materials”, “Mohist classics” and “reasonable speculation”.

Registration: https://forms.cloud.microsoft/r/ZdgbLdaG8g

More details: https://jas.hkbu.edu.hk/en/events/2026/A-Hundred-Sinology-Fortnightly-2026-Fall.html

27/08/2026

新書丨近代中國詩史觀研究——以「三元」「三關」及「四元」為考察中心
本書為「選堂博士文庫」系列的第一輯第六種，文庫以饒宗頤教授「選堂」之號命名，由「香港浸會大學饒宗頤國學院—Amway發展基金」慷慨贊助，為初出茅廬、頭角崢嶸之學界新銳們提供發表研究成果的園地。


基本信息
作者：李泊汀
出版社：中西書局
出版年月：2026年7月
定價：79元
ISBN: 978-7-5475-2430-5

內容簡介
在近代中國變局中，古典詩歌傳統如何應對「現代世界」的衝擊？本書以陳衍（1856–1937）「三元」、沈曾植（1850–1922）「三關」和馬一浮（1883–1967）「四元」的詩史論述為例探討此問題。研究發現：「三元」産生於進化論思想流行的大背景下，包含了陳衍對近代多種詩歌風格的歷史追溯，反映出包容進取的詩學精神；「三關」是沈曾植晚年在代降詩史觀下的復古學詩方法，隱含着他對傳統文化整體性價值的關懷；「四元」兼重詩歌社會功能和審美價值，帶有馬一浮超越唐宋詩人、挑戰近代宗宋詩學的理論個性；三種詩史觀的共同點主要出於「雅廢詩亡」下的傳統選擇，差異點則與提出者在時代變革中各自的文化心理和自我定位有關。本書在考察三說的形成過程和詩學意涵之外，亦對其歷史文化價值有所揭示。

作者簡介
李泊汀，香港浸會大學地理系學士，中文系碩士、博士，現為北京故宫博物院副研究館員。發表過論文《「義」的省思：〈海寧王先生之碑銘〉的形成與對王國維生命意義的重塑》《嘉慶朝倦勤齋詩文貼落陳設探討》《「顔謝」「鮑謝」與「陶謝」——唐人元嘉詩史觀的考察》等。
目錄
《選堂博士文庫》序
提要
序一
序二

第一章 緒論
一、選題動機及意義
二、前人研究綜述
（一）理論比較研究
（二）「三元」研究
（三）「三關」研究
三、本書研究方法

第二章 陳衍「三元」說研究
一、陳衍詩學概述
二、陳衍「三元」說産生的背景
（一）陳衍「三元」的前期準備
（二）陳衍「三元」說的詩學淵源
三、陳衍「三元」說的形成
（一）「三元」說的醖釀期
（二）「三元」說的調整期
（三）「三元」說的建立
四、陳衍「三元」說的詩學意涵
（一）詩法傳承
（二）詩風分派
（三）詩人關懷
（四）學詩指南
五、本章結論

第三章 沈曾植「三關」說研究
一、沈曾植詩學概述
二、沈曾植與「三元」詩史觀
（一）「貞元舊德」與「元祐諸賢」——沈曾植前期詩學
（二）1899 年：沈曾植、陳衍論詩與「三元」說
三、沈曾植「三關」說的形成
（一）嘆逝心態與詩史觀念轉變
（二）使命意識與文化價值重建
（三）「三關」說的形成
四、沈曾植「三關」說各關的詩學意涵
（一）以「江西詩派」為中心的「元祐」關
（二）以「韓門」為依歸的「元和」關
（三）以「陶、謝、顔」為典範的「元嘉」關
五、本章結論

第四章 馬一浮「四元」說研究
一、馬一浮詩學概說
二、馬一浮前期以「仁」為中心的詩史選擇
（一）「文宗第目」——進化論下的文學史自覺
（二）「詩人國」——儒學「六藝論」下的詩學典範選擇
三、馬一浮「四元」詩史體系的形成
（一）超越杜甫——詩歌本體的省思
（二）「學博依、悟理境」的詩歌審美理想
（三）「四元」說的詩史體系
四、馬一浮「四元」說的詩學史意義
（一）「四元」對近代宗宋詩學的挑戰
（二）「四元」對「三元」「三關」的超越
（三）「四元」對「三元」「三關」的發展
五、本章結論

第五章 回應時代的近代中國詩史觀
一、共同前提：「雅廢詩亡」的近代中國
二、詩歌價值觀和文化心理
（一）對詩史典範的不同選擇——以「元祐」為例
（二）對時代文化潮流的不同反應
三、歷史觀和自我定位
（一）陳衍的新型「學人」定位與求變意識
（二）沈曾植的傳統「士人」定位與復古理想
（三）馬一浮對獨立人格的追求與超越論
四、本章結論

第六章 結語：詩歌傳統的内部更新

後記

引用書目

#選堂博士文庫 #宋代詩學 #中國詩史觀 #陳衍 #沈曾植 #馬一浮

26/08/2026

新書丨戰國楚地出土文字與商代、西周文字關係初步研究

本書為「選堂博士文庫」系列的第一輯第五種，文庫以饒宗頤教授「選堂」之號命名，由「香港浸會大學饒宗頤國學院—Amway發展基金」慷慨贊助，為初出茅廬、頭角崢嶸之學界新銳們提供發表研究成果的園地。

基本信息
作者：梁月娥
出版社：中西書局
出版年月：2026年7月
定價：79元
ISBN:978-7-5475-2250-9

內容簡介
本書在全面了解楚地出土文字與商代、西周文字關係的前提下，重點討論前者存古的現象。本書以秦系文字為比較對象，在其他學者研究的基礎上，從字形、用字習慣兩方面介紹了相關的研究成果，比較全面地整理了戰國楚地出土文字保留商代、西周文字的實例。在介紹和整理過程中，利用兩者的互證，對相關古文字的釋讀提出了自己的意見。最後，本書還對楚地出土文字存古現象的原因進行了初步的探討。

作者簡介
梁月娥，博士，畢業於香港中文大學中國語言及文學系，師從沈培教授。多年來致力於出土文獻與古文字研究，於《簡帛》《語言學論叢》《中國文字研究》《出土文獻》等刊物發表甲骨文、金文、簡帛文字方面的學術論文多篇。歷任香港中文大學人文電算研究中心高級研究助理、香港浸會大學饒宗頤國學院副研究員，參與「漢語多功能字庫」建設、「饒宗頤學術論著英譯集」出版計劃。
目錄
《選堂博士文庫》序
提要
Abstract
凡例

第一章　緒論
一、解題
二、關於研究方法的幾個問題
（一）戰國楚地出土文字與商代、西周文字互證的必要性和作用
（二）如何避開方法上的誤區
（三）正確認識楚地出土文字存古的性質
三、研究方向和價值
四、古文字材料的時代和地域問題

第二章　戰國楚地出土文字與商代、西周文字字形互證
一、字形的繼承關係
（一）字形完全相同
（二）所從偏旁相同或相近，但偏旁配置不同
（三）楚地出土文字保留商代、西周甲金文而字形稍有變化
（四）楚地出土文字雖然不見於早期文字，但以較原始的表意方法造字
二、字形互證的作用
（一）利用楚地出土文字釋出商代、西周甲金文的未識字
（二）利用楚地出土文字糾正商代、西周的誤釋字
（三）利用商代、西周字形考釋楚地竹書的疑難字
（四）從楚地出土文字的存古風格判斷簡文的系别特徵
（五）楚地出土單字及偏旁的存古現象，有助於補充漢字偏旁演變的規律

第三章　戰國楚地出土文字與商代、西周文字用字習慣互證
一、用字習慣的繼承關係
（一）用字習慣完全相同
（二）用字不同，二字字形有密切關係
（三）用字相同，但楚地出土文字字形略有訛變
二、用字習慣互證的作用
（一）利用西周金文的通假規律考證楚地出土文字
（二）利用楚地出土文字的用字習慣考證西周金文
（三）據新出竹簡考釋甲骨文裏幾個表示｛執｝的字形和辭例

第四章　戰國楚地出土文字與秦系文字各有所承
一、楚地出土文字與秦系文字各有所承
（一）字形
（二）用字習慣
二、楚地出土文字的存古例子既有與秦系文字相同的，也有不同的

第五章　戰國楚地出土文字存古現象的原因分析
一、楚地出土文獻的性質
二、具體原因分析
（一）戰國時代各國文字演變速度參差不齊
（二）古書類底本的影響
（三）崇古、復古心理的影響
（四）修辭心理的影響
三、文字之外的因素
（一）楚文化與商代、西周中原文化的關係
（二）秦國的焚書和書同文政策
（三）材料的限制

第六章　結論
一、内容與收穫
二、餘論

主要引用書目

附録　書目簡稱表

後記

#選堂博士文庫 #戰國楚地 #古文字 #出土文獻 #出土文字 #商周

19/08/2026

【回顧】網上半月譚（2026年春）|御容遷轉：瀋陽故宮博物院鳳凰樓的聖容像
杜望，中國藝術研究院中國文化研究所副研究館員

杜望博士以瀋陽故宮鳳凰樓聖容像的入藏、安奉與流轉為核心線索，考察盛京作為清朝留都在皇權記憶保存中的制度意義。杜博士指出鳳凰樓由皇太極時期的議事、筵宴空間逐步轉變為尊藏實錄、聖訓、玉牒、玉寶與聖容的重要場所，並在乾隆朝五代聖容入藏後，形成以金櫃、金箱為基礎的分層供奉與存貯體系。通過多重史料互證，杜博士梳理乾隆朝聖容入藏、嘉慶至同治朝聖容遞增安奉，以及光緒二年因樓體修繕而整批移貯敬典閣、此後未再遷回的變化。杜博士強調，鳳凰樓所形成的是圍繞先帝形象與留都制度建構的存貯秩序，聖容像與行樂圖雖同屬皇帝圖像，但在禮制等級與安奉位置上存在明確區分。她進一步結合檔案清單與存世圖像，對其中部分行樂圖與戎裝像的原藏關係進行復原，辨析其在供奉、陳設與觀賞功能之間的功能轉換。最後杜博士總結，鳳凰樓的嚴格存貯、晾曬與非日常賞玩制度為判定清帝畫像的年代與版本提供依據，但近代戰亂與遷移所導致作品流轉與裝裱變動亦增加了考證難度。
#瀋陽故宮 #鳳凰樓 #清 #皇太極 #乾隆 #清帝畫像 #半月譚

【Review】Online Sinology Fortnightly (2026 Spring) | Relocation of Emperors’ Portraits: Storage of Qing Emperors’ Portraits in the Phoenix Building, Mukden Palace
DU Wang
Associate Research Fellow, Institute of Chinese Culture, China National Academy of Arts

Dr. Du Wang focused on the accession, enshrinement, and circulation of the imperial portraits housed in the Phoenix Building of the Mukden Palace to examine the institutional significance of Shengjing (Mukden), the Qing dynasty’s former capital, in preserving imperial authority memory. She pointed out that the Phoenix Building evolved from a venue for deliberations and banquets in the Hong Taiji period into an important site for the reverent storage of the Veritable Records, Imperial Instructions, jade genealogies, imperial seals, and imperial portraits. She noted that after the sacred portraits of five generations entered the collection in the Qianlong reign, a layered system of enshrinement and storage based on gold cabinets and gold chests took shape. Through cross-verification of multiple sources, Dr. Du traced the accession of imperial portraits in the Qianlong era, the incremental enshrinement from the Jiaqing through Tongzhi reigns, and the change in the second year of Guangxu (1876), when repairs to the building led to the entire group being transferred to the Jingdian Tower and never moved back thereafter. Dr. Du emphasized that the Phoenix Building established a storage order centered on the images of former emperors and on the former-capital system. Although sacred portraits and pleasure-scene pictures were both imperial images, they were clearly distinguished in ritual rank and placement. She further correlated archival inventories with surviving images to reconstruct the original collection relationships of certain pleasure-scene paintings and portraits in military attire, and to analyze their functional shifts among enshrinement, display, and viewing. Finally, Dr. Du concluded that the Phoenix Building’s strict regimes of storage, airing, and non-everyday viewing provided crucial criteria for dating and authenticating portraits of Qing emperors, but that the circulation of works and changes in mounting caused by modern warfare and relocations complicated such verification efforts.

12/08/2026

【回顧】網上半月譚（2026年春）| 邊緣的記憶：晚清王韜小說中的南洋老嫗與民間立場
蘭倩，廣州南方學院講師

蘭倩博士聚焦王韜（1828–1897）小說中從閩粵逃亡至南洋島嶼的女性遺民及其空間塑造，探討晚清文言小說如何透過南洋老嫗形象展現文化邊緣與中心的複雜關係。她指出，王韜筆下的南洋島嶼屬於政治與文化的模糊地帶，而小說中的流亡女性與南洋老嫗書寫構成遺民書寫的重要載體，使文人得以透過其背後牽涉的歷史與政治事件，間接抒發對現實的不滿，表達不同於官方的民間立場。講座分析了王韜如何在這些作品中運用獨特的時間邏輯，使老嫗身上呈現出時間停滯的現象——她們雖身處清代，卻彷彿活在數百年前的過去。這種時間錯位不僅強化了「自我」身分在流亡中的懷疑與再建構，也使南洋邊緣空間成為承載遺民記憶的活態載體，並與南宋崖山之難、明季乞兵日本等歷史事件進行呼應，從而在小說敘事中構築出游移於現實與理想、過去與當下的民間立場空間。最後蘭倩博士指出，晚清文人對「邊緣」的書寫實指向華夏邊緣的身分塑造與認同。這種書寫策略反映了晚清文人一方面藉邊緣女性形象顛覆中心話語的權威，另一方面又透過她們強化對中華文化根源的想像性回歸。

#王韜 #南洋 #晚清 #小說 #遺民 #身分認同 #網上半月譚

【Review】Online Sinology Fortnightly (2026 Spring) | Memories on the Margins: Nanyang Aging Women and the Folk Perspective in Late Qing Classical Fiction
LAN Qian
Lecturer, Nanfang College, Guangzhou

Dr. Lan Qian focused on the female refugees who fled from Fujian and Guangdong to the Nanyang islands and their spatial representation in Wang Tao’s (1828–1897) fiction, exploring how Late Qing classical fiction used the figure of the Nanyang old woman to expose the complex relationship between cultural periphery and center. She pointed out that, in Wang Tao’s writing, the Nanyang islands occupied a politically and culturally ambiguous zone, and that the depictions of exiled women and Nanyang old women became key vehicles for refugee narratives. Through the historical and political events implicated behind these figures, the literati were able to indirectly express dissatisfaction with reality and articulate a non-official, grassroots stance.

The lecture analyzed how Wang Tao employed a distinctive temporality in these works, creating a phenomenon of temporal stasis in the old women: although they lived in the Qing period, they seemed to inhabit a past several centuries earlier. This temporal dislocation not only intensified the questioning and reconstruction of the self in exile but also turned the Nanyang marginal space into a living repository of refugee memories, echoing historical events such as the Disaster at Yashan at the end of the Southern Song and the late-Ming solicitation of troops from Japan. In doing so, the fiction constructed a space of non-official stance that drifted between reality and ideal, past and present.

Finally, Dr. Lan Qian argued that Late Qing literati’s writings on “the margin” ultimately aimed to shape and affirm identities at the margins of the Chinese cultural world. This strategy showed how Late Qing writers, on the one hand, used marginal female figures to subvert the authority of central discourse, and on the other, through them, intensified an imaginative return to the roots of Chinese culture.

05/08/2026

【回顧】網上半月譚（2026年春）| 虛實之間：《山海經》研究的兩種趨向
李華倫，香港都會大學人文社會科學院講師

李華倫博士系統梳理了《山海經》研究史上的兩大主流方法——「實錄論」與「創作論」。「實錄論」主張文本為真實地理、物產與民族的記錄，自司馬遷《史記》中「不敢言」的審慎態度，到劉歆、郭璞以實例佐證其可信度，至明代楊慎結合實地考察為「怪異」記載尋找現實依據，均體現此一傳統。「創作論」則不再將文本價值局限於「可靠的地理實錄」，而是關注《山海經》作為文化產物在思想史、想像地理與神話學等層面的意義。李華倫博士指出，兩種路徑各有得失：「實錄論」體現了史料審慎與地理探索的現實意義，但容易忽略文本的思想史與神話學價值；「創作論」開啟了多元學科視野，卻可能走向極端「蹈虛」，迴避實證問題。李博士主張採取「虛實結合」的分層路徑，借鑑明清學者不全盤否定、分層處理的態度，一方面承認文本可能保存現實依據，另一方面正視其上疊加的想像與虛構。未來研究的核心課題在於建立有效方法，以區分《山海經》中的「實錄層次」與「想像與神話層次」，從而促進歷史地理、民俗學、神話學等不同學科的分工與深化。

#網上半月譚 #山海經 #實錄論 #創作論 #史記

【Review】Online Sinology Fortnightly (2026 Spring) | Between Fact and Fiction: Two Approaches in the Studies of the Shanhaijing
LEE Wa Lun Valente
Lecturer, School of Arts and Social Sciences, Hong Kong Metropolitan University

Dr. Lee Wa Lun systematically reviewed two mainstream approaches in the research history of the Shanhaijing: the “record of fact” paradigm and the “creative work” paradigm. The record of fact view held that the text recorded real geography, products, and peoples. From Sima Qian’s cautious statement of “did not dare to speak” in the Shiji, to Liu Xin and Guo Pu adducing examples to bolster its credibility, and on to the Ming scholar Yang Shen, who combined field investigations to seek real world bases for its “strange” entries, all exemplified this tradition. The creative work approach no longer confined the text’s value to a “reliable geographical record,” but instead focused on its significance as a cultural product in such areas as intellectual history, imaginative geography, and mythology.

Dr. Lee noted that each path had its strengths and weaknesses. The record of fact paradigm reflected prudence in handling sources and the practical significance of geographic exploration, but it easily overlooked the text’s intellectual historical and mythological values. The creative work paradigm opened up a multidisciplinary vista, yet risked drifting into empty speculation and sidestepping issues of empirical verification. He advocated a stratified approach that integrated the factual and the imagined, drawing on Ming-Qing scholars’ refusal to reject the text wholesale and their layered mode of handling it. On the one hand, they acknowledged that the text might preserve real world foundations, and on the other, they squarely recognized the imaginative and fictional accretions layered upon it. The core challenge for future research was to establish effective methods for distinguishing the “factual strata” from the “imaginative and mythic strata” within the Shanhaijing, thereby promoting a clearer division of labor and deeper development among disciplines such as historical geography, folklore studies, and mythology.

29/07/2026

【回顧】網上半月譚（2026年春）| 俘虜英國「公主」：𠹵哪𠸎咘事件的歷史考辨與知識環流（1840－1930s）
王澤偉，香港浸會大學
中文,歷史,宗教及哲學學部 中國語言文學系博士

王澤偉博士以1840年第一次鴉片戰爭期間英船「風鳶號」在浙江餘姚外海擱淺沉沒、英國婦女晏那．拿布被捕並羈押寧波監獄，直至1841年經外交交涉獲釋事件為核心，探討該異聞性敘事在近代東亞語境中的生成、傳播與敘事變異問題。王博士指出，該事件在中日之間流傳為英國公主被俘，並在中、日、英三方文獻與筆記、報刊及回憶錄中不斷增生細節，構成跨語際的敘事層累現象。隨後，王博士通過對清方奏報、地方志、張禧日記、英方回憶錄與《中國叢報》等材料互證，考辨了風鳶號航線、擱淺地點、俘虜釋放時間，以及「英國公主」說的來源。他強調寧波作為近代初期通商與信息流動的關鍵節點，使該事件同時嵌入「中西接觸」與「中日轉述」兩條傳播路徑，並在跨區域流通中逐步轉化為具有新聞性與知識性的公共敘事資源。最後王博士指出，該案例不僅有助於釐清鴉片戰爭相關異聞的歷史真相，更揭示近代早期東亞資訊流動的網絡化特徵，為此後晚清社會整合進入新的全球性信息流動秩序進行預演。

#網上半月譚 #王澤偉 #清代 #晏那拿布 #羅生門 #歷史考辨

【Review】Online Sinology Fortnightly (2026 Spring) | apturing the British “Princess”: A Historiographical Inquiry and Knowledge Circulation of the Anne Noble Incident, 1840-1930s
WANG Zewei
PhD, Department of Chinese Language and Literature,
Academy of Chinese, History, Religion, and Philosophy, Hong Kong Baptist University

Drawing on the 1840 incident during the First O***m War in which the British ship the Kite ran aground and sank off Yuyao, Zhejiang, and the British woman Anne Noble was captured and imprisoned in the Ningbo jail until her release in 1841 through diplomatic negotiations, Dr. Wang Zewei examined how this sensational narrative emerged, spread, and transformed within the modern East Asian context. He noted that between China and Japan the episode circulated as the capture of a “British princess,” and that details continually proliferated across Chinese, Japanese, and English sources, including official and private writings, newspapers, and memoirs, producing a cross-linguistic phenomenon of layered narrative accretion. Dr. Wang then corroborated Qing memorials, local gazetteers, the diary of Zhang Xi, British memoirs, and The Chinese Repository to reconstruct the Kite’s route, pinpoint the grounding site, determine the timing of the prisoners’ release, and trace the origins of the “British princess” claim. He emphasized that Ningbo, as a key node for commerce and information flow in the early modern period, situated the case simultaneously within two transmission paths, “Sino-Western contact” and “Sino-Japanese relay,” and that through transregional circulation it gradually became a public narrative resource with both news value and knowledge content. Finally, Dr. Wang argued that this case not only helped clarify the historical truth behind O***m War-related anecdotes but also revealed the networked character of information flows in early modern East Asia, foreshadowing the late Qing society’s integration into a new, global information order.

22/07/2026

【回顧】網上半月譚（2026年春）| 隱與不仕之間：易代之際女詩人的家國書寫與身分期許
劉倚含，暨南大學人文學院講師

劉倚含博士以明清鼎革這一轉折性歷史節點為切入，探討女性詩人雖在傳統男權社會被標籤化為「殉節忠婦」或「士人附屬」，處於無仕可言的邊緣位置，但她們透過詩歌創作積極介入時代巨變，將個人的情感經驗轉化為歷史見證。劉博士重點分析了三種身分路徑：一是「女遺民」，她們透過殉節、武裝抗爭或自署遺民的書寫行為完成象徵性的政治效忠；二是「貳臣之妻」，她們身處婚姻倫理與政治忠誠的割裂，採取含蓄隱喻的詩學策略，在沉默中拒絕新朝，展現出極具主體性的政治取向；最後一類是主動疏離權力的「女逸民」，她們以退隱為策略，在山林或閨閣中重塑獨立於家庭之外的「詩學即立場」的表達空間。劉博士指出，明清之際女性的文學實踐不僅是時代苦難的情感回響，更是一種具備能動性的文化行為。她們在政治高壓與性別規訓的縫隙中，將「隱」轉化為一種「不仕之志」的政治表達，重構了易代之際女性的精神歸屬。這不僅補足了傳統男性詩史的缺憾，也為理解明清時期的文學與性別結構提供了新的研究視角。

#饒宗頤國學院 #網上半月譚 #劉倚含博士 #女詩人 #身份認知 #女遺民 #明清女性文學

【Review】Online Sinology Fortnightly (2026 Spring) | Between Seclusion and Withdrawal from Officialdom: The Patriotic Writings and Identity Aspirations of Female Poets in Dynastic Transition Periods
LIU Yihan
Lecturer, School of Humanities, Jinan University

Dr. Liu Yihan took the Ming-Qing dynastic change as a watershed historical juncture to show that, although women poets in a patriarchal order were stereotyped as chaste martyrs or appendages to male literati and were marginalized with no access to office, they nonetheless actively intervened in an age of upheaval through poetic creation, turning personal affective experience into historical testimony. She focused on three identity trajectories: (1) female loyalists, who enacted symbolic political allegiance through martyrdom, armed resistance, or self-styling as remnant subjects in their writings; (2) wives of officials who served the new regime, who, torn between marital ethics and political loyalty, adopted oblique and metaphorical poetics to refuse the new dynasty in silence, thereby asserting a strong political subjectivity; and (3) female recluses, who proactively distanced themselves from power, took withdrawal as a strategy and, in mountain retreats or inner chambers, fashioned spaces of expression independent of the family in which “poetics-as-stance” could be articulated. Dr. Liu argued that women’s literary practice at the Ming-Qing transition was not only an emotional echo of an era of suffering but also an agentive cultural act. Moving within the interstices of political repression and gender discipline, they transformed “withdrawal” into a political declaration of the resolve not to serve, remapping women’s spiritual affiliations amid dynastic change. This not only remedied the gaps of male-centered poetic histories but also offered new perspectives for understanding literature and gender structures in the Ming-Qing period.