也谈殖民地时期墨西哥资本主义萌芽问题

哥伦布发现美洲,欧美两大文明汇合后,美洲社会的发展发生了急剧的变化。它不仅由西班牙人入侵前的末期原始社会进入了封建社会,而且开始向资本主义转化。这是由入侵者和土著居民间社会发展程度的巨大差异造成的,也是和当时整个欧洲社会前进的步伐密切相关的。作为西属美洲殖民地新西班牙总督区主要组成部分的墨西哥,在这一历史变革中发展尤为迅速。     

试论近代欧洲民族主义及其史学的浪漫主义渊源——以德国为讨论中心

近代欧洲民族主义和民族主义史学的产生,是浪漫主义运动在历史和政治领域的反映。浪漫主义对情感、历史连续性、独特性和整体性的强调,是民族主义产生的思想和情感基础。在启蒙运动、法国大革命和拿破仑战争的影响下,欧洲各国历史学家对本民族的历史、文化传统和命运进行深入的研究,形成了民族主义史学。浪漫主义对个体独特性以及个体与整体协调发展思想的强调,使早期民族主义和世界主义在根本上保持一致。     

世界历史教学的挑战

当今,无论在研究领域还是教学领域,世界历史都成为最重要的议题之一。人们可以真切地感受到有关世界体系的历史研究取得了长足发展。这一新趋势削弱了传统的中、小学历史教学,传统历史教学建立在种族中心主义方法基础之上,被民族国家用于加强民族集体认同（通常与其他国家相对立）。与此相反,新的世界历史教学可以被视为一种开展不同文化间教育和加强世界主义的手段。这里建议世界历史课程计划以概念、空间和时间这三重框架为基础。概念框架集中于两个主题：人类社会的演进及其相互交往;空间框架可以持续利用与主题有关的球体投影图来展示;时间框架由基于9个时代的历史分期连接起来,另附一个时期论述未来前景。     

西进:美国式现代化之路

美国西进运动是开始于18世纪末结束于19世纪末,逐渐向西部扩张的运动。西进运动按现代化理论,它是属于内源型现代化。应该说西进运动是以内源型现代化为特征的典型例子。西进运动不同于一般欧洲国家的海外殖民扩张,它是建立在本国基础上的一种为开发本土疆域而进行的活动,直接带有主观建设性;通过迁徙使人口分布更趋合理,并且使人口与闲置的土地等生产资料结合以产生效益;同时具有广泛性,长久性的西进运动也是美国现代化进程的关键。"西进"于是成为美国历史上最重要的运动。西进运动体现了美国历史与欧洲历史的重大差别,对美国的政治、经济、社会和文化形态都产生了极大的影响。     

对欧洲历史的重新审视——评《欧洲文明:民族的融合与冲突》

１９９９年４月,贵州人民出版社出版了由南京大学钱乘旦教授主编的《欧洲文明：民族的融合与冲突》一书。该书洋洋４０万字,全面、宏观地叙述了历史上欧洲各民族的发展经过与相互关系,探讨了各种欧洲民族问题的来龙去脉,并涉及了许多有关民族的重大理论问题。由于民族问题（特别是欧洲的民族问题）的研究在中国学术界尚属起步阶段,而且该问题又是一个非常复杂的社会问题,因此对这一问题进行深入探讨,其学术价值是不言而喻的。同时,当时正值科索沃地区战火纷飞,民族冲突所引起的危机牵动全世界的注意力,因而本书的出版就格外引人注…     

欧洲社会保障的历史与现状

欧洲的社会保障制度是欧洲社会发展与进步的产物,它的成型经历了一个漫长的历史过程。欧洲各国的社会保障发展路径不同,但有着基本的发展规律,在社会发展的同时,各个不同的社会阶层都能适当地分享发展的红利,并使社会改革沿着法治的轨道进行。欧洲目前的社会福利体系相当完善,但普遍存在福利过多的问题,也就是福利开支超越了社会生产的能力。如何化解这一矛盾,将决定未来欧洲各国社会保障制度发展的前途。     

现代性与夏威夷传统社会变革——对卡梅哈梅哈一世时代的历史考察

在夏威夷这样一个传统型社会中,现代性因何和如何发生,是一个饶有兴味的历史问题。文章尝试由史实出发,从经济、观念、社会文化、政治、宗教等多角度,对夏威夷社会的现代性孕育问题进行剖析。1819年之前的三十余年,是夏威夷王国孕育社会大变革的时期。在外来资本力量的强势冲击下,夏威夷社会发生悄然改变:经济上发展起以对外贸易为中心的初级商品经济,社会观念、文化和风俗习惯发生向西方价值表现的转向,政治上创建起具有欧洲近代特征的中央集权的封建君主专制,萌生了具有一定现代特征的国家和主权意识,现代性初步孕育滋生。传统宗教和禁忌体系却依然从根本上规范并禁锢着社会结构的方方面面,夏威夷社会的结构性变革已迫在眉睫。     

现代化理论与德国近现代史研究——联邦德国史学界研讨情况

20世纪下半叶盛行的现代化理论是50年代的美国社会学家首先提出的。他们以当时的美国社会为模式,树立了一系列衡量传统社会向现代社会过渡的标准,为二战后的发展中国家提出了现代化的发展规划。在许多以此理论为指导的发展项目失败以后,英美社会学家倾向于将现代化理论历史化,研究的重点由现实中的发展中国家,转向现代西方的形成与发展史,即18世纪晚期以来(或更早一点,16世纪以来)欧洲与北美的历史。在六七十年代,联邦德国的社会学家与社会史学派将英美的现代化理论引进联邦德国史学界,特别是引进德国近现代史(即德国19世纪与20世纪上半叶的历史)的研究。     

“牧畜王国”兴起与美国现代化

美国的现代化历程在内战以后步入了新的阶段。工业化和城市化以更大规模和更快的速度向纵深发展。在美国由农业国向工业国转变的过程中，如何加大对西部开发的力度，是影响其现代化进程的一个十分重要的问题。本文不拟对美国内战后西部开拓的诸多方面展开全面论述，仅就西部畜牧业的发展与现代化的相互关系作初步分析。     

欢迎订阅2001年丝绸之路(月刊)

《丝绸之路》系综合性文化刊物。它以弘扬丝绸之路优秀历史文化、展示现代丝绸之路发展风采为主旨 ,以高起点、高品位、高水平为质量要求 ,努力在历史与现实、文化与经济、中国与外国、专家与群众之间铺路架桥。 1994年和 1999年连续两次被评为甘肃省一级期刊。为迎接西部大开发 ,促进西部地区文化建设 ,从2 0 0 1年元月起 ,《丝绸之路》由双月刊改为月刊。改刊以后 ,在内容上将加大旅游分量 ,进一步突出表现西部地区的自然景观和人文景观 ,强化西部风情和多民族色彩 ;在表现形式上将向通俗化靠拢 ,力求高雅清新、生动活泼、图文并茂、雅俗…     

Mediterranean port cities: Cosmopolitanism reconsidered

This article considers two intimately related claims about Mediterranean port cities. First, that their citizens felt more affinity with each other than they did with the inhabitants of non‐port cities. And second that they were the scenes of liberal cosmopolitanism during the late nineteenth and early twentieth centuries. It discusses the concept of “cosmopolitanism”, and briefly reviews the case of Izmir as an exemplar and compares it to the cities of Alexandria and Trieste. The article argues for a more careful and differential use of the notion of “cosmopolitanism”, and suggests questions for further anthropological and historical research.     

Transnational identities and immigrant spaces of Polish professionals in London,UK

It has been estimated that about 700,000 Poles moved to the UK after Poland joined the European Union in 2004, with London receiving a large portion of Polish immigrants. In agreement with the British perception of migrants from Eastern Europe, the majority of Polish immigrants can be generally classified as labor migrants with close cultural and national ties to Poland. However, Polish migration to the UK also includes a growing group of professionals and social and financial elites who are often overlooked by academic research. This paper analyzes the migrant experiences of Polish professionals and elites in London, and the relationships between their transnational identities and immigrant spaces such as ethnic enclaves, private and social spaces. Furthermore, this paper uses Polish elites in London as a foundation to explore concepts of cosmopolitanism and transnationalism, suggesting that global elites can maintain strong national affiliations, and their global ambitions can be fueled by local contexts and standards.     

Nationalist cosmopolitanism: the psychology of cosmopolitanism,national identity,and going to war for the country

A frequently expressed criticism of cosmopolitanism by liberal nationalist theorists is that its moral universalism is incompatible with national identity and patriotic obligations, defined as obligations to the nation and to fellow nationals. While some scholars of cosmopolitanism agree with this incompatibility argument, others contend that nationalism, cosmopolitanism, and patriotic duties are not rivals. However, few efforts have been made to examine the relationship between cosmopolitanism, nationalism, and patriotic obligations at the level of individual people. Drawing fresh insights from psychological approaches to social identity, I argue that cosmopolitan individuals have an integrated dual identity that embodies both nationalism and world citizenship, and this dual identity is compatible with patriotic obligations. Using data from the 2010–2014, round of the Word Values Survey, I show that cosmopolitans who identify as world citizens also identify with the nation and are willing to perform the ultimate patriotic sacrifice of going to war to defend their country. Upending certain convention wisdoms, this result indicates that cosmopolitan and national identities are compatible and cosmopolitan identity does not hinder patriotic obligations.     

Historicization of the culture concept

Recent criticisms for culture concept targeted a vision of culture as a hermetically sealed synchronic entity tied to a spatial unit. The article urges the historicization of the concept of culture itself, rather than discarding it altogether. Culture constitutes historical processes of the interpenetration between two mutually constituent forces: the global and the local. Culture through time requires a re‐examination of such concepts as “hybridity,”; “cosmopolitanism,”; and “historical discontinuity of the present from the past.”; Three cases of Japanese historical experiences are presented as examples of possible ways to historicize anthropology.     

Cosmopolitanism as Nihilism: Rousseau's Study of Paris

Today's cosmopolitanism and its ideal of the global citizen is an attempt to bring together the universality of philosophy with the dedication of politics, and more precisely the freedom of the mind with political freedom. This attempted synthesis was also attempted in the eighteenth century by the French philosophes and was examined most carefully and comprehensively by Rousseau. His First Discourse outlines the deficiencies of cosmopolitanism and attempts to reestablish the conflict between philosophy and politics, but it is in his romantic novel Julie that he treats cosmopolitanism most exhaustively as a way of life and as a social order. There he argues that cosmopolitanism is really just a prejudice of metropolises and that its ideal is only a reflection of the ruling element—the gynaecocracy. Ultimately, cosmopolitans are neither philosophers nor citizens and their attempt to be both means that they are nothing at all.     

Identity and social solidarity: an ignored connection. A historical perspective on the state of Europe and its nations

The article comments on the ongoing de‐Europeanisation and re‐nationalisation of Europe from a historical perspective. The article argues that the building of national community from the 1870s onwards focused on the problem of social integration where the development of emotional feelings of belonging and solidarity was linked to the building of institutions for social politics in mutually reinforcing dynamics. The social question emerged in the wake of the spread of industrial capitalism. Its role is underexplored in the study of the building of national and European communities. The social question draws attention to the institutional capacity of nation states rather than nations based on emotions. Nationalism did not only mean the building of friend‐ enemy distinctions through ethnicity but also national socialism as a conservative reform strategy against class struggle socialism. This contention between two approaches to the problem of social integration moulded together national communities through emotions and institutions without deploying the concept of identity. The article outlines this development, culminating in the (West) European welfare states as nation– states in the strong sense of the merger of these two terms, and how it came to an end in the 1970s when a reverse development began towards social disintegration at the end accompanied by accelerating nationalism and xenophobia. The identity concept was mobilised in 1973 as a tool in the European integration project to compensate for the erosion of social institutions by means of emotions. It was taken over and politicised from having been a technical term in mathematics and psychoanalysis. The politicisation of the identity concept was an indication of a deep identity crisis in Europe and its nations. The identity therapy failed, and the identity crisis remains, accompanied by an ever louder nationalistic and xenophobic vocabulary. Emotions replace institutions. The methodological focus of the article is on the semantics around key concepts such as social politics, solidarity and identity in their historical context as forward‐looking and action‐oriented concepts in the construction of community. This approach with a focus on past futures is an alternative to the application of the retrospective analytical concepts of ethnic and civic nationalism outlining present pasts.     

Chinese Socialism as Vernacular Cosmopolitanism

This paper follows the life of an idea, a fundamental concept in modern Chinese intellectual life： socialism. It explores this idea as an alternative form of Chinese cosmopolitanism, drawing from Pheng Cheah＇s identification of two kinds of Chinese cosmopolitanism： mercantile and revolutionary. If part of what we mean by cosmopolitanism is the local use of an external, or international, or otherwise ＂independent＂ （relative to local power and practice） ideology or discourse to promote an agent＇s sense of social good at home and connection to the world, then the ways that socialist thought, ideology and praxis have been employed in China in the twentieth century constitute one such strain of cosmopolitanism. Shehuizhuyi （socialism） meant related but significantly different things to Chinese in the twentieth century. This essay argues that Chinese socialism can be viewed as a version of vernacular cosmopolitanism through two examples： Wang Shiwei in the 1940s and Deng Tuo in the 1960s, as well as the discourse of Pan-Asianism before and after the Mao era. Chinese socialism was as much a terrain of debate and contestation about what it means to be ＂Chinese and modern＂ as it was a shared vocabulary and set of aspirations. All along it has been able to play the role of cosmopolitan thought for some influential Chinese thinkers and doers--connecting China to the world in order to pursue universal values.     

Constant Desjardins,Peripatetic Cartographer

ABSTRACT

The French-born, nineteenth-century commercial cartographer, Constant Desjardins (1787?1876) remains a rather obscure figure, despite a productive career of more than four decades and his creation of a precociously designed atlas of Europe. Desjardins was a typical mapmaker of his age in his interest in thematic mapping, his use of the new technology of lithography, and his publication of materials primarily for the growing educational systems of Europe. Yet he was unusual in the increasingly nationalistic era of nineteenth-century Europe in that he produced multilingual as well as monolingual maps. He also crossed many state borders, working in France, Bavaria, Austria, Hungary and Serbia. Indeed, this cosmopolitanism may explain his relative obscurity.     

A discussion of the concept of “feudal”

The Western terms feudal  and feudalism  have been widely and improperly translated as fengjian  in contemporary China. The early Western Sinologists and Chinese scholars, including Yan Fu, did not originally make such a translation. Yan initially transliterated the term feudalism  as fute zhi in his early translations. It was not until the 20th century, when Western classical evolutionism found its way into China, that feudalism  was reduced to an abstract concept, and the Western European model was generalized as a framework for understanding development in China and the whole world. Only then did Yan Fu first equate feudalism  with fengjian,  and China was believed to have experienced a feudal society  in the same sense as Europe. From the perspective of intellectual history, using evidential and theoretical analyses, this article attempts to show that feudalism was a historical product in the development of Western Europe and existed only in Europe, fengjian  is a system appropriate only in discussions of pre-Qin China, and China from the Qin to the Qing experienced instead a system of imperial autocracy. The medieval periods in the West and in China evidence widely divergent social forms and hence should not be confused with the same label.     

环境史在欧洲的缘起、发展及其特点

环境史研究虽然晚至20世纪80年代才在欧洲出现,但成绩斐然。在一定程度上可以说,历史地理学、法国年鉴学派、汤因比的有关著作,为环境史在欧洲的兴起提供了理论基础。从总体上看,和美国相比,欧洲的环境史研究具有更多的跨学科研究的特色和全球史的视野,而且从一开始就重视城市环境问题。