A Tale of Two Cultures

My life has been framed by the two-cultures debate. A scientific education, good but narrow, led me into history of science just as anxiety about specialisation opened opportunities for ‘bridge’ subjects, and History and Philosophy of Science seemed just that bridge. My DPhil thesis (1964), on the reception of chemical atomic theory in the nineteenth century, led to a new lectureship at Durham that involved giving courses right across the different faculties, and close, stimulating involvement with other institutions where it was also being taught and researched; with the business of examining, reviewing, editing, and publishing; with the various societies set up to promote history of science; and with scientific societies like the Royal Society, the British Association for the Advancement of Science, and the Royal Society of Chemistry, finding science losing public esteem, and becoming interested in their past and how it might promote understanding and enthusiasm in the present. Encounters with historians of science, technology, and medicine at home and abroad, with coal miners and with museum curators, all wrestling with very different histories, indicated that Snow's ‘two cultures’ were a feature especially of 1950s Britain, that cultures were deeply divided in all sorts of ways, and that the social history of science was as important as its intellectual history. So over time I found myself teaching course s, and writing, on science and religion in the nineteenth century as well as on Butterfield and Hall's ‘Scientific Revolution’ that had dominated the subject in the 1960s and the ‘Second Scientific Revolution’ that had excited young Turks of my generation. Finally, I launched a course on Two Cultures as a historical phenomenon, focussing upon science, its developing institutions, reception, and place in the culture of the nineteenth-century Age of Science.     

羊角村 误入童话深处

<正>如果这世界上真的有童话,我相信它一定发生在荷兰羊角村(Giethoorn)。虽然早就在网上看过无数关于羊角村的照片,但只有当自己真的置身这里,骑行在洒满阳光的乡间小路,乘船穿过开满鲜花的村庄,倾听过这里安逸悠长的时光,才会明白为什么那么多人会爱上这里。     

A Sad Tale About Geography

Anuchin takes the discussion on methodology, long confined to the academic journals, to a general newspaper, complaining that geography as such in breaking up into particular disciplines without a reverse trend toward synthesis. He accuses I. p. Gerasimov, director of the Institute of Geography, of slighting research in integrated geography and economic geography and of reducing all geography to the physical-geographic group of disciplines.     

《韩诗外传》研究综述

作为汉代今《诗》学的传世之作,《韩诗外传》有其独特的学术价值。历代研究在其卷帙、版本、辑佚、校注等整理工作上用力甚勤,今人亦在学、哲学、教育等方面进行了专门研究。     

摩洛哥 彩色童话(上)

<正>提起非洲,人们往往只联想到落后与贫穷,而对灿烂文明的认识多数也只限于埃及。可是在非洲大陆的西北角,有这么一个奇妙国度,它四面"环海":东南背撒哈拉大沙海,西临浩浩大西洋,北依地中海直布罗陀。它幅员不过湖广两省大小,却也有着文明的深度和广度。它七彩缤纷,眩目多姿:从马拉喀什的雕梁画栋千姿百态到古城菲斯的天方夜谭,从卡萨布兰卡大清真寺的万般惊艳到梅克内斯的惊喜满途,从撒哈拉沙漠的漫漫黄沙到直布罗     

摩洛哥彩色童话(下)

<正>舍夫沙万·梦幻蓝城你想象过一座小城房子全都涂成粉蓝色会是怎样的吗?那是一种很梦幻的神奇感觉。旅行的第10天,我们从菲斯坐了4个多小时巴士到达摩洛哥北部的蓝色之城——舍夫沙万。入住的旅馆小巧精致,在房间透过窗户,外面小城的景致就是一幅画。这趟旅行全程我入住的酒店都非常舒适而且经济实惠,由于是和小伙伴分摊双人间的房费,人均每晚也就相当于一百多元人民币。打理旅馆的是个法律毕业的年轻人,非     

A Tale of Two Fishing Boat Graveyards

Two survey and research projects by SCAPE, NAS, the North of Scotland Archaeological Society, Findhorn Heritage, and volunteers at Loch Fleet, East Sutherland and Findhorn Bay, Moray, have documented two early 20th‐century boat graveyards. These encompass the remains of the local herring fleets that were largely composed of the mighty Zulu herring drifters, once ubiquitous but now very rare in the archaeological record. Survey and research have shown how these sites tell the story of the decline of the local fisheries, illustrate the development of the national industry, and give insight into the responses of these fishing communities in this changing world.     

The Angelic Brethren and Everyday Sacredness: A Protestant Theologian's Journey from Berlin to Leiden in 1717*

In the summer of 1717, a private teacher named Jacob Michelmann travelled from Berlin to Leiden to meet the head of a Protestant community known as the Angelic Brethren. During a pivotal time in European religious and intellectual history, Johann Wilhelm Überfeld sought to inculcate in his followers, including Michelmann, a powerful sense of everyday sacredness. Überfeld criticised what he perceived as the markedness of religious speech and acts compared to unmarked everyday activities. Implicitly, this state of affairs rendered the bulk of daily life profane, that is, largely detached and irrelevant to religious life and spiritual progress. For Überfeld and his followers, however, the divine spirit could communicate even through seemingly mundane trivialities, if believers had eyes to see and ears to hear. Accordingly, they paid great attention to household chores and domestic spaces. During his journey, Michelmann successfully acquired this mindset. Yet several years later he started neglecting the lessons of his journey, which caused conflict with Überfeld. Based on the visitor's own travelogue and a wealth of other sources, this article describes Michelmann's journey from its inception to its aftermath while probing Überfeld's notion of everyday sacredness.     

《买手套》的童话视角论

对日本儿童文学的名作《买手套》,一些日本学者作了过度的、偏差的阐释。本文针对这些观点,以文本细读的方式,遵循民间童话风格作品的艺术规律和批评原则,并联系作家的生平和整体作品,调查、比较《买手套》的初稿和誊写稿的手稿,进行了新的独到的诠释,意在深化对新美南吉这位日本经典儿童文学作家的研究。     

The Tale of Aladdin in Georgian Oral Tradition

The tale of Aladdin is an example of the adaptation of Middle Eastern fairy tales in Europe and then of the spread of European literary tales into world culture. This article gives an account of the Georgian folk versions of ‘Aladdin’. An overview of archival material and publications outlines the characteristics and transformations of tale type ATU 561 in Georgian folklore. The article also traces the literary path that directed Aladdin to Georgia and compares Georgian translations of the tale with its folkloric variants, including the neighbouring type ATU 560.     

挪威双城记 奥斯陆与卑尔根

<正>无论Beatles或村上春树,人们对《挪威的森林》总抱有太多虚幻的遐想。高纬度造就的极寒气候冷酷地诞生出粗犷漆黑的木头房子、欧洲梦魇般的维京海盗与千百年来山妖肆虐的传说,却让易卜生、格里格和蒙克成为拯救世俗魂灵的天使。在这个颇为神奇的国度里,两相遥望的卑尔根和奥斯陆作为新旧交替的都城,赋予了挪威被发现和感知的众多世界级的遗产——关于文明、人性、艺术,以及凝固在中世纪的生活。