Core Viewpoint - The book "The Extreme of the World: The Historical Changes of the Concept of World Hub" by Gao Bo discusses the evolution of the Chinese concept of "Tianxia" (All Under Heaven) and its transformation from the Han to the late Qing dynasty, emphasizing the interaction between ancient Chinese cosmology and modern Western cosmology [2][4][5] Group 1: Conceptual Framework - The title "The Extreme of the World" and the subtitle "World Hub" represent the same issue expressed in different contexts, with "extreme" and "hub" being synonymous in ancient cosmology [4] - The concept of "extreme" encompasses both center and boundary, indicating a dual significance in the historical context of the book [5] - The transformation of the "world hub" concept reflects a continuous pursuit of a unified cosmological view, akin to the ancient idea of "Heaven and Humanity as One" [4][5] Group 2: Historical Context - Gao Bo identifies three cosmological crises in Chinese history, particularly noting the shift in understanding from a fixed cosmological order to one characterized by change and variability during the Tang and Song dynasties [6][7] - The discovery of celestial phenomena and geographical changes during the Tang and Song periods led to a new understanding of the cosmos, challenging previous notions of a stable universe [6][7] - The transition from a fixed cosmological perspective to one that acknowledges change is seen as a critical development in Chinese thought [6][7] Group 3: Modern Implications - The introduction of the infinite universe theory and heliocentrism in modern times posed significant challenges to traditional cosmological views, leading to a crisis in the ancient understanding of the universe [7][8] - The perception of an infinite universe, with its vast temporal and spatial dimensions, disrupts the balance of the triadic relationship between Heaven, Earth, and Humanity [8][9] - The evolution of the concept of "world hub" can be interpreted as a historical narrative of the decline of the traditional cosmological order, with implications for contemporary thought [17][18] Group 4: Cultural Exchange - The interaction between Chinese and Western cosmological ideas during the late Qing period reflects a broader cultural exchange, where Western scientific advancements were integrated into Chinese thought [15][16] - The revival of Buddhist cosmological concepts in the late Qing influenced the understanding of Western cosmology among Chinese intellectuals, leading to a unique synthesis of ideas [21][22] - The notion of a shared fate between East and West emerged, as thinkers like Liao Ping and Kang Youwei sought to reconcile traditional Chinese values with modern Western concepts [15][16]

2024年11月5日与11月22日，台湾大学历史系教授甘怀真围绕其新书《天下的诞生：巫教、上帝与儒家国家》，分别以"从宗教看历史中国的皇帝 与天下""汉代天子观的形成"为题，于台湾大学历史系与中兴大学历史学系进行了专题演讲（后文称"台大场""兴大场"）。台大场由台湾大学历史 系副教授傅扬主持，兴大场由中兴大学历史学系副教授游逸飞主持。 在充分理解、融汇两场演讲内容的基础上，本文将首先介绍全书的学术脉络与研究理路，继而说明书中"天""国家宗教"等核心论述，最后记述与 谈与对话的主要议题，以期较为全面地呈现甘怀真《天下的诞生》一书的宗旨与意义。 甘怀真演讲（左为台大场；右为兴大场） 学术脉络与研究理路 首先，对于"史料学派"（台大学派）奉为圭臬的治史理念，甘怀真做出了自己的补充。固然新史料对推动新的历史认识具有重要意义，但新史料 尚未出土时，史家不能无所作为，仍须积极利用旧史料建构新学说。由于上古史料稀缺，建构学说必然会存在许多缺环，因此古代史研究往往只 能提出目前最合理、最有可能的解释，静待未来出土新史料加以检验。甘怀真既未晚年，《天下的诞生》亦非定论，他未来仍力图完善己说，继 续追寻中国历史的真相。 随后，甘 ...