Bridging the Gap: Classification,Theory and Practice in Public Archaeology

Models and classifications have been a part of thinking about public archaeology since at least the early 2000s, but how are these ideas translated into practice? By looking into the development of such classifications and models and by examining archaeologists’ attitudes to an archaeological education outreach project for schoolchildren in Oslo, Norway, this paper looks at the relationship between classification, theory, and practice in public archaeology.     

Bridging the Gap: Hong Kong Senior Civil Servants and the 1966 Riots

The 1966 Hong Kong riots were the trigger for wide-ranging changes in relationships between the government and the public which shaped the political future of the colony. However, it is not immediately clear why a relatively small-scale disturbance which was quickly contained should have had such a considerable impact. The explanation, it is argued, lies in a confluence of factors. The riots were the first to be specifically concerned with events in Hong Kong rather than in China and therefore required attention to local causes; urban councillors were demanding more electoral representation and devolution of government functions to the Council; the Commission of Inquiry into the riots held public meetings raising political awareness; and reforming senior civil servants saw the riots as an opportunity for change. Because there was antipathy within government towards elections and to any devolution of functions, the recommendations of the Commission of Inquiry were given priority, resulting in administrative rather than public policy or electoral solutions, a decision which retarded the development of democracy.     

Development Thinking—Bridging the Gap Between Theory and Practice

Theoretically, Development Studies has been claimed to be moving out of its previous impasse. However, its policy implication has traditionally been rather weak, and on this account no large improvements are presently visible. A strong call for relevancy has emerged in the middle of the 1990s, from the same writers who claim that we are now moving beyond the impasse in development theory. Somehow this opens up a niche for development geography, if its strong background in field work can be combined in a dialogue based on theoretical issues. This paper illustrates how the teaching of development in the field can bring up new issues, to be discussed thoroughly within some kind of a dialectical dialogue. The teaching of development finds itself trapped in a controversy, that could be termed as a development crisis. However, existing contradictions in the debate can nurture the more intense probing into the nature of development. Combined with field work experience, this paves the way for a dialogue in which many of the axiomatic truths are turned upside-down. Matters—such as the conflict between modernization and traditional values, the meaning of development, and the role of various actors in the development process—are all focused in an intensive discussion.     

The Debate on Immortality: Posthumanist Science vs. Critical Philosophy

At different times Horkheimer, Adorno, and Marcuse argued that immortality is a condition of overcoming misery and achieving complete human freedom. Their arguments were made before “practical immortality” had become a concrete scientific project. The difference between what was then and what is now scientifically possible alters the ethical and political value of the idea of immortality. Had the first generation of critical theorists occupied the present historical moment, they would have realized that science harnessed to the demand for limitless life would not solve the kind of ethical and existential problems they hoped it would. I argue that the scientific struggle against human finitude is driven by the same egocentric concern for money and self-maximization that early critical theory diagnosed as the main psychological pathology caused by capitalism. Finitude, I conclude, is the price human beings must pay if they are to live free and meaningful lives.     

西方分析的历史哲学与中国近代史学理论的构建

20世纪初,中国近代学人从译述日本的西方哲学史著述开始,初步介绍了分析的历史哲学的代表人物及观点,而后梁启超、李大钊等人又有更进一步的阐释。自20年代中期起,一批史学家、哲学家不满足于二手材料,强调从原著入手加以研究,这推动了西方哲学在国内传播高潮的到来。由此可见,西方分析的历史哲学俨然成为西学东渐中不可或缺的一道风景。因它与实证主义史学理论等存在差异甚至是对立,故其传播对当时占主导地位的进化史观、史学性质科学说等关键命题都有相当多的回应,这引发了时人的深入反思,推动了中国近代史学理论的深化。     

Bridging Cultures: The Forging of the China Consular Mind

ABSTRACT

This article examines the imperial socialisation of young consular officials and how they were prepared for their role as intermediaries between Britain and China. Drawing on private papers and public archives, it uses the career of one such official to analyse the processes which took place when they joined the China Consular Service and how their evolving mentality reflected and further shaped its collective mind. It argues that such officials learned to develop a cultural sensitivity towards China which would be key to their ability to forge the collaborative relationships that underpinned the British presence. Whilst it is generally acknowledged that that presence was marked by an unquestioning belief in the imperial mission, there has been less focus on how that sensitivity enabled Britain to maintain its dominant position in China until the outbreak of the First World War. The article argues that, although that sensitivity was self-serving, and notwithstanding the unequal treaties, it derived from a genuine interest in and sympathy for the country which was instilled into officials from the outset of their careers. However, those elements also helped perpetuate the degradation of China's sovereignty during this period. To understand how this took place and why China continues to characterise the period as ‘the century of humiliation’, we need first to explore how that sensitivity, with its underlying ambiguities and tensions, was forged and sustained as part of the mind-set of the consular service.