LÖWITH,LÖWITH'S HEIDEGGER,AND THE UNITY OF HISTORY

This article is about the problem of the unity of history as seen through the writings of Karl Löwith. By “unity of history” I understand the notion that all history constitutes one and only one range of kinds of objects and/or one field of knowledge. The article argues that the problem of the unity of history—though often neglected as a matter of mere argumentative infrastructure—is central to a number of wider problems, most prominently the possibility of a plural understanding of historicity and the possibility of ultimately avoiding a unified historical teleology. The article revisits Löwith's writings and proposes a variety of novel interpretations with the aim of evincing the centrality, and of exploring diverse aspects, of the problematic of the unity of history. This problematic is shown to have informed Löwith's work on the secularization thesis as well as his debate with Hans Blumenberg. The foundations of Löwith's discussion of the problem are pursued across his ambivalent critique and appropriation of Heidegger's model of an ontology of historicity as marked by inevitable internal conflict and thus disunity. The paper reconstructs the manner in which, after the Second World War, Löwith's philosophy of history sought to salvage basic traits of the Heideggerian model when it tried to establish the possibility of plural historicity from a notion of the natural cosmos. It is demonstrated that the motives for this salvage operation ultimately extended beyond the problem of Löwith's reception of Heidegger and concerned the possibility of continuing any debate on the philosophy of history.     

TIME,NARRATIVE, AND FICTION: THE UNEASY RELATIONSHIP BETWEEN RICOEUR AND A HETEROGENEOUS TEMPORALITY

In Time and Narrative, Paul Ricoeur confirms the relationship between time experience and how it is epitomized in a narrative by investigating historiography and fiction. Regarding fiction, he explores temporality in three “novels of time” [Zeitromane]: Mrs. Dalloway by Virginia Woolf, The Magic Mountain by Thomas Mann, and À la recherche du temps perdu by Marcel Proust. Ricoeur perceives the temporalities as homogeneous; however, in my view, the novels contain at least three different temporalities. Mann seeks a new temporality by ironizing a romantic time of rise and fall and Woolf configures a time we can call the simultaneity of the dissimultaneous. In his analysis of Proust's À la recherche du temps perdu, Ricoeur explicitly dismisses a Bergsonian approach to temporality. In my opinion, Bergson defends a heterogeneous time that is apparent in Proust's novel.     

历史街区旅游开发与居民生活环境发展研究——以扬州“双东”历史街区为例

生活环境作为居民传统生活方式的形塑产物,是历史街区保护的重要内容。旅游开发为历史街区发展提供了一种现代途径,也干扰历史街区的空间转变。旅游影响对居民生活惯习的介入效应调整旅游历史街区生活环境的存续-发展结构。扬州"双东"历史街区旅游发展对生活环境具有较大影响。居民围绕生活环境质量和旅游支持性形成三类亚群。旅游影响以不同方式介入居民生活环境,应结合具体情况确定生活环境维护导向。传统生活方式与现代发展诉求、生活环境整体转变与街区居民个体利益之间的矛盾是维护"双东"生活环境遭遇的现实困境。     

A WOMAN'S PLACE: SPACE,MEETING PLACES AND GENDER IN 16TH‐CENTURY NYA LÖDÖSE,SWEDEN

In this article, archaeological and archival data are used to discuss gender in 16^th‐century Nya Lödöse in western Sweeden with a focus on women. Four areas for social space are identified and analysed. The result shows that women seem to have had a somewhat higher degree of agency in Nya Lödöse compared with the surrounding countryside and smaller towns.     

BETWEEN GENOCIDE AND “GENOCIDE”

The two books discussed here join a current pushback against the concept (thus also against claims for the historical occurrence) of genocide. Nichanian focuses on the Armenian “Aghed” (“Catastrophe”), inferring from his view of that event's undeniability that “genocide is not a fact” (since all facts are deniable). May's critique assumes that groups don't really—“objectively”—exist, as (by contrast) individuals do; thus, genocide—group murder—also has an “as if” quality so far as concerns the group victimized. On the one hand, then, uniqueness and sacralization; on the other hand, reductionism and diffusion. Alas, the historical and moral claims in “defense” of both genocide and “genocide” survive.