从现代政治理念出发评析古代儒家的政治观点，以期发掘儒家学说中值得借鉴的精华，提升不断弱化的传统文化的影响。作者研究了宗法一体化的超稳定结构与儒生阶层的政治社会化之间的关系，认为：近世王朝统治衰弱以致中华文明不敌西方文明的强势挑战，也可以从儒生阶层政治社会化的过程中找到根由。因此，借助儒生阶层政治社会化这个视角，可以发现“儒生—士大夫—官僚系统”这一同构体在古代中国社会宗法一体化的超稳定结构的生成与维持之中的角色功用与负外部性，进而探讨作为国家意识形态的儒家国家学说（政治儒学）与作为日常生活世界运行准则的儒家伦理（文化儒学）的价值与悖论，发掘出儒家学说中值得吸收的东西，以提升不断弱化的传统文化的影响，并在借鉴与警惕儒生阶层政治社会化的同时，在现代社会大规模、弥散性的政治社会化之中糅合进现代政治伦理与法治精神，为最终构建起一个合理的政治道德体系而努力。

Through the study of Confucian classics and the practice of social ceremony,Confucian scholars completed their preliminary political socialization,then they passed the imperial examinations into the literary intelligentsia and eventually became a loyal member of the bureaucratic system. Such political socialization process fully explained the internal supporting factors of the super-stable structure of ancient Chinese society. We can also get at the roots in the process of why the modern Chinese society is so weak that the Chinese civilization cannot withstand the impact of western civilization. Through studies about the political socialization of the Confucian scholar class,we can find the role,the function and the externality of the“Confucian scholar—scholar-bureaucrat—bureaucracy”structure in generating and maintaining the super stable structure of the patriarchal clan integration in ancient Chinese society. On such basis,we discuss the value and paradox of the Confuci

“焚书”“坑儒”是秦始皇时期发生的重要政治、文化事件。文章根据《史记》记载，参考了近年来出土的秦简及前人研究成果，对这两个事件进行了重新审视和评价。“焚书”“坑儒”，并不是要焚毁所有儒家经典和坑尽儒生，而是镇压那些利用《诗》《书》来诽谤朝政和违抗秦始皇旨意的诸生（儒生、术士），焚毁“天下书不中用者”。“焚书”坑儒”是秦朝实行政治、思想、文化专制的体现。

“Fenshu” and“Kengru” (burning books and burying Confucian scholars) were two important po-litical and cultural events in the period of Qin Shihuang (first emperor of Qin) .According to the H istori-cal Records and referring to the research results of some new unearthed Qinjian (bamboo slips of Qin peri-od) in recent years ,this article generalizes numerous former findings and once again surveys and evaluates these two events .“Fenshu”and“Kengru”were not aimed to destroy all Confucian classical books and bur-y all Confucian scholars ,and the purpose was to put down the people (scholars and sorcerers) who used Shi ,Shu (typical Confucian books) to defame the royal government and defy the order of Qin Shihuang and bury adverse books all over China .“Fenshu” and“Kengru” was the reflection of political ,ideological and cultural autocracy in Qin Dynasty .

在封建时代《左传》一直被列入十三经之列，成为千年间儒生必治之学，宪章之学。为《左传》作注的就有大学问家杜预和今人杨伯峻等人。到如今，虽然科学西学新学大行其道，但作为国学杰出代表的《左传》不仅没有冷落，反而历久而弥新，焕发出新的光彩，给予我们深刻的启迪。本文试着截取《左传》中具有代表性的部分篇目，简要分析一下《左传》的思想内容和现代意义。

In the feudal times,"The Spring and Autumn Annals"was always listed in The thirteen Classics, becoming the neces-sary studies for scholars during thousands of years. Many masters annotated"The Spring and Autumn Annals", such as Du Yu, in ancient times,and Yang Bojun,etc.at contemporary times. Nowa-days, science and Western learning as well as nell learning pre-vail around China, but"The Spring and Autumn Annals" as an excellent representative of traditional Chinese studies, rejuve-nates with the development of the times, which has profound en-lightenment to us. Selecting some chapters in "The Spring and Autumn Annals", this paper attempts to analyze the ideological contents and realistic significance of "The Spring and Autumn Annals".

河西儒学的兴起,首先得益于河西五凉国主们的政治支持。其次河西于民间既有儒生聚众讲学,扩张着儒学继承和传播的人群;又有世家大族的家传,世代不坠儒学精神内涵;更有大儒潜心著述,用文字延续儒学香火。正是得益于乱世之中,能有一套完整的从上到下的、官民一体的儒学支持体系,才最终使儒学于危亡之际得以延续并再兴。而儒学于危亡之时的发展模式,也是我们现代学术文化传承的重要借鉴和必由之路。

The rise of Hexi Confucianism benefit first from many west political support the main five cool country , then West on both the folk scholars lecture , expansion of Confucianism inheritance and propagation of the crowd ;and aristocratic family from generation to generation , not falling Confucianism spirit connotation ;more great painstaking works , words continue Confucianism incense . It is thanks to chaos can have a complete set of the officials and people to the development of Confucianism under the support system , finally saved the Confucianism incense , and can in the Northern Wei Dynasty unified the Central Plains , the ruler should be sometimes on demand to the doctrine of confucianism . The development pattern of Confucianism in time of peril for our modern academic cultural heritage is an important reference and the route one must take .

灵验故事的记述是宗教的弘传文学,既是宗教的见证,也是宗教的宣传。汉魏六朝以来,道教流行,佛教传入中土,各类灵验事迹广为流传。此外,传统儒家忠孝感通的灵验故事,也每每见于各类史籍、载录。这些灵验故事在各种宣唱教化活动中作为宣教的重要材料被广为运用。本文以敦煌文献为核心,分别就灵应故事传播的途径、手段及其在佛教唱导活动、道教讲经及儒家宣讲等方面,论证灵验故事在高僧、道士、儒生宣唱教化,开导信众时运用之实况。

The efficacious stories serve as a literature for religious transmission, which not only bear witness to religion, but also promote religion. Since the Han-Wei and the Six Dynasties, the popularity of Taoism and the transmission of Buddhism into the Central Plains led to the wide dissemination of various efficacious stories. In addition, stories about the filial piety of traditional Confucianism had been recorded in various historical records. These stories were widely circulated and then were extensively used in Buddhist lectures and sermons as important materials. Focusing on Dunhuang documents, this paper discusses how these efficacious stories were spread and how they were used by Buddhist masters, Taoist priests and Confucian scholars in lectures and sermons to their followers.